{"corpus":"steiner","locus":"GA 103/1908-05-30/p006-p007","extent":"range","passage_number":6,"through":7,"paragraph_count":2,"first_locus":"GA 103/1908-05-30/p006","last_locus":"GA 103/1908-05-30/p007","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"XI. Christian Initiation","date":"1908-05-30","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Maud B. Monges","identified_edition":"AP1962","book_title":"The Gospel of St. John","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA103/English/AP1962/19080530p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"edition_coverage":{"de":["original"],"en":["English"]},"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"witness_completeness":{"ratio":1.07,"band":"comparable","note":null,"word_count":4209,"original_word_count":3934,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/103/1908-05-30/p006-p007","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/103/1908-05-30/p006-p007.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/103/1908-05-30#p006","word_count":710,"quote_safe":true,"passages":[{"passage_number":6,"locus":"GA 103/1908-05-30/p006","text":"Do not misunderstand what is said here and imagine that anyone who is able, as an initiate, to experience the spiritual world as well as the physical world must give up all other human feelings and sensations which are of value here in the physical world and exchange them for those of the higher worlds. This is not so. He does not exchange one for the other, but he acquires one in addition to the other. If, on the one hand, he has to spiritualize his feelings, he must, on the other, strengthen much more those feelings which are of use for working in the physical world. In this way we must interpret those words used in connection with an initiate, namely, that he must, in a certain sense, become a homeless person. It is not meant that in any sense he must become estranged from his home and his family as long as he lives in the physical world, but these words have at least this much significance, that by acquiring the corresponding feelings in the spiritual world, the feelings for the physical world will experience a finer, more beautiful development. What does it mean to be homeless? It means that one without this designation cannot, in the true sense of the word, attain initiation. To be a homeless man, means that he must develop no special sympathies in the spiritual world similar to those he possesses here in the physical world for special regions or relationships. The individual human being in the physical world belongs to some particular folk or to some particular family, to this or that community of the state. That is all quite proper. He does not need to lose this; he needs it here. If, however, he wished to employ these feelings in the spiritual world, he would bring a very bad dowry to that world. There, it is not a question of developing sympathy for anything, but of allowing everything to work upon him objectively, according to its inherent worth. It could also be said, were this generally understood, that an initiate must be, in the fullest sense of the word, an objective human being.","text_trust":"verbatim","quote_safe":true,"word_count":362,"url":"https://anthroposophy.ai/v1/steiner/en/ga/103/1908-05-30/p006","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Maud B. Monges","identified_edition":"AP1962","book_title":"The Gospel of St. John","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA103/English/AP1962/19080530p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 103/1908-05-30/p006"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":7,"locus":"GA 103/1908-05-30/p007","text":"It is just through its evolution upon the earth that humanity has emerged out of a former homeless state connected with the ancient dreamy, clairvoyant consciousness. We have seen how mankind has descended out of the spiritual spheres into the physical world. In the primal spiritual spheres, patriotism and such things did not exist. When humanity descended from the spiritual spheres, one part peopled the earth in one region and another part in another region, and thus the individual groups of human beings of different regions became stereotype copies of those regions. Do not imagine that the negro became black solely from inner reasons; he became black also through adapting himself to the region of the earth in which he lived. And so it was also with the white people. Just as the great differences of colour and race came into existence because human beings have acquired something through their connection with their environment, so is it also true in respect of the smaller differences in folk individuality. But this has again to do with the specialization of love upon the earth. Because men became dissimilar, love was at first established in small communities. Only gradually will humanity be able to evolve out of the small communities into a large community of love which will develop concretely through the very implanting of the Spirit-Self. The initiate had to anticipate whither human evolution is tending in order to overcome and bridge over all barriers and bring about great peace, great harmony and brotherhood. In his homelessness, he must always, at the very beginning, receive the same rudiments of great brotherly love. This was symbolically expressed in ancient times in the descriptions of the wanderings experienced by the initiate, such as those, for example, of Pythagoras. Why was this described? In order that the initiate might become objective toward every thing in the feelings he had developed within the heart of the community. It is the task of Christianity to bring to the whole of humanity the Impulse of this Brotherhood which the initiate always possessed as an *individual* impulse.","text_trust":"verbatim","quote_safe":true,"word_count":348,"url":"https://anthroposophy.ai/v1/steiner/en/ga/103/1908-05-30/p007","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Maud B. Monges","identified_edition":"AP1962","book_title":"The Gospel of St. John","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA103/English/AP1962/19080530p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"discrepancy","checked_against":["GA 103/1908-05-30/p007"],"missing_from_translation":[],"present_only_in_translation":["Christ"],"bead_confidence":"high","bead_length_ratio":1.16,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. Read the German passages listed and confirm they are counterparts BEFORE drawing any conclusion about the translation."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":31,"passage_count":31,"word_count":3934},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":26,"passage_count":26,"word_count":4209,"completeness":{"ratio":1.07,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 103/1908-05-30/p006","passage_number":6,"text":"Mißverstehen Sie das nicht und fassen Sie das nicht so auf, als ob der, der als Eingeweihter imstande ist, außer der physischen Welt auch noch die geistige Welt zu erleben, sich nun alle anderen menschlichen Gefühle und Empfindungen abgewöhnen muß, die hier in der physischen Welt Wert haben, und dafür eintauscht die anderen Gefühle für die höheren Welten. So ist es nicht. Er tauscht nicht das eine für das andere ein, sondern er erwirbt sich eines zum andern hinzu. Wenn der Mensch auf der einen Seite seine Gefühle vergeistigen muß, muß er auf der anderen Seite auch wiederum um so stärker jene Gefühle haben, die zum Arbeiten in der physischen Welt brauchbar machen. In dem Sinne ist es aufzufassen, wenn man für den Eingeweihten das Wort braucht: Er muß in einer gewissen Beziehung ein heimatloser Mensch werden. Nicht, als ob er der Heimat und der Familie im geringsten Grade entfremdet werden müßte, solange er in der physischen Welt lebt, sondern das Wort hat höchstens insofern etwas damit zu tun, als durch Aneignung der entsprechenden Gefühle in der geistigen Welt die Gefühle für die physische Welt eine feinere, schönere Ausbildung erfahren werden. Was ist ein «heimatloser Mensch»? Ohne dies Prädikat kann niemand im wahren Sinne des Wortes die Einweihung erlangen. Ein «heimatloser Mensch» sein heißt: Ein Mensch darf keine Spezialsympathien in der geistigen Welt entwickeln, die ähnlich sind jenen Spezialsympathien, die der Mensch hier in der physischen Welt für einzelne spezielle Gebiete und Zusammenhänge hat. Der einzelne Mensch in der physischen Welt gehört zu diesem oder jenem Volke, zu dieser oder jener Familie, zu dieser oder jener Staatsgemeinschaft; das ist alles recht so. Dies braucht er nicht zu verlieren, hier braucht er das. Wenn er aber diese Gefühle anwenden wollte in der geistigen Welt, würde er eine sehr schlimme Mitgift mitbringen für die geistige Welt. Da heißt es nicht, irgendeine Sympathie für etwas zu entwickeln, sondern alles auf sich objektiv wirken zu lassen, nach dem im Objekte liegenden Wert. Man könnte auch sagen, wenn das allgemein verstanden würde: Ein objektiver Mensch im vollen Sinne des Wortes muß der Eingeweihte werden.","text_trust":"verbatim","quote_safe":true,"word_count":349,"url":"https://anthroposophy.ai/v1/steiner/de/ga/103/1908-05-30/p006"},{"locus":"GA 103/1908-05-30/p007","passage_number":7,"text":"Nun ist die Menschheit gerade durch ihre Entwickelung auf unserer Erde herausgekommen aus einer früheren, mit dem alten dämmerhaften hellseherischen Bewußtsein verbundenen Heimatlosigkeit. Wir haben ja gesehen, wie die Menschheit heruntergestiegen ist aus den geistigen Sphären in die physische Welt. In den ursprünglichen geistigen Sphären gab es so etwas wie Patriotismus und dergleichen nicht. Als die Menschen herunterstiegen aus den geistigen Sphären, bevölkerte der eine Teil die Erde hier, der andere Teil bevölkerte sie dort; und da wurden die einzelnen Menschengruppen bestimmter Gebiete ein Abklatsch dieser Gebiete. Glauben Sie nicht, daß der Neger bloß aus inneren Gründen schwarz wurde, sondern auch durch die Anpassung an sein Erdgebiet ist er schwarz geworden, und mit den Weißen verhält es sich ebenso. Und ebenso wie die großen Unterschiede in bezug auf Farbe und Rasse, so sind auch die kleineren Unterschiede der Völkerindividualitäten dadurch entstanden, daß der Mensch etwas angenommen hat durch den Zusammenhang mit seiner Umgebung. Das hängt aber auch wieder zusammen mit der Spezialisierung der Liebe auf der Erde. Dadurch, daß sich die Menschen unähnlich geworden sind, wurde die Liebe zuerst in kleinen Gemeinschaften begründet. Nach und nach erst, aus den kleinen Gemeinschaften heraus, können sich die Menschen hinentwickeln zu einer großen Liebesgemeinschaft, wie sie sich konkret gerade durch die Einpflanzung des Geistselbstes entwickeln wird. So mußte der Eingeweihte gleichsam vorausnehmen, wozu die Menschheitsentwickelung wieder drängt: alle Schranken zu überwinden, zu überbrücken, den großen Frieden, die große Harmonie und Brüderlichkeit auszubilden. Der Eingeweihte muß in seiner Heimatlosigkeit schon von vornherein immer die gleichen Keime aufnehmen zu der großen Bruderliebe. Das wurde symbolisch angedeutet in alten Zeiten dadurch, daß geschildert wird, was der Eingeweihte alles für Wanderungen durchgemacht hat, zum Beispiel bei Pythagoras. Warum wurde das geschildert? Damit er mit seinen Gefühlen, die innerhalb der inneren Gemeinschaft ausgebildet werden, allem gegenüber objektiv werde.","text_trust":"verbatim","quote_safe":true,"word_count":300,"url":"https://anthroposophy.ai/v1/steiner/de/ga/103/1908-05-30/p007"}],"beads":[{"from":[6],"to":[6],"confidence":"high","pairing_state":"proposed"},{"from":[7],"to":[7],"confidence":"high","pairing_state":"proposed"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}