{"corpus":"steiner","locus":"GA 114/1909-09-17/p016-p026","extent":"range","passage_number":16,"through":26,"paragraph_count":11,"first_locus":"GA 114/1909-09-17/p016","last_locus":"GA 114/1909-09-17/p026","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Buddhistic Conceptions in St. Luke","date":"1909-09-17","location":null,"alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Dorothy S. Osmond and Owen Barfield","identified_edition":"RSP1964","book_title":"The Gospel of St. Luke","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA114/English/RSP1964/19090917p01.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":0.94,"band":"comparable","note":null,"word_count":7468,"original_word_count":7974,"may_be_abridged":false},"site_heading":"Buddha's Compassion Reborn in Luke's Healing Love","site_heading_note":"A heading the site wrote for this unit from a summary of it; not in the edition, and not the words of Rudolf Steiner or of the translator. Cite the unit by its title and locus, never by this heading, and do not quote it.","url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p016-p026","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p016-p026.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17#p016","word_count":2342,"quote_safe":true,"passages":[{"passage_number":16,"locus":"GA 114/1909-09-17/p016","text":"Hence the great Buddha sought to discover the conditions under which man experiences pain, suffering, cares and afflictions. When and why do the impressions of the outer world become fraught with suffering? Then he said to himself: Looking back into ancient times, it is revealed that in men's earlier incarnations on the Earth certain beings worked into their astral bodies from two sides. In the course of incarnations through the epochs of Lemuria and Atlantis, the Luciferic beings penetrated into human nature, and their influences took actual effect in the human astral body. Then, from the Atlantean epoch onwards, man was also worked upon by beings under the leadership of Ahriman. Thus in the course of his earlier incarnations, man was subjected to the influences of both the Luciferic and Ahrimanic beings. Had these beings not worked upon him, he could have acquired neither freedom nor the capacity to distinguish between good and evil, nor free will. From a higher point of view, therefore, it is fortunate that these influences were exercised upon him, although it is true that in a certain respect they led him from divine-spiritual heights more deeply into material existence than he would otherwise have descended.","text_trust":"verbatim","quote_safe":true,"word_count":200,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p016","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p017","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p017"},{"locus":"GA 114/1909-09-17/p018","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p018"}],"bead_confidence":"medium","length_check":{"de_words":513,"en_words":463,"ratio":0.9,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond and Owen Barfield","identified_edition":"RSP1964","book_title":"The Gospel of St. Luke","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA114/English/RSP1964/19090917p01.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 114/1909-09-17/p017","GA 114/1909-09-17/p018"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":17,"locus":"GA 114/1909-09-17/p017","text":"The great Buddha could therefore say that man bears within himself influences due to the invasion of Lucifer on the one side and Ahriman on the other. These influences have remained with him from earlier incarnations. When, with his old clairvoyance, man was still able to gaze into the spiritual world, he perceived the influences of Lucifer and Ahriman and could clearly distinguish them. He could say: This particular influence comes from Lucifer, this other from Ahriman. And inasmuch as with his vision of the astral world he perceived the harmful influences of Lucifer and Ahriman, he could reckon with and protect himself from them. He knew too, how he had come into contact with these Beings. There was a time—so said Buddha—when men knew whence came the influences they had borne within themselves from incarnation to incarnation since bygone ages. But with the loss of the old clairvoyance this knowledge was also lost; man is now ignorant of the influences that have worked upon his soul through the series of incarnations. The earlier clairvoyant knowledge has been replaced by ignorance. Darkness now envelops man; he cannot perceive whence come these influences of Lucifer and Ahriman, but they are there within him! He has within him something of which he knows nothing. It would be folly to deny the reality and effectiveness of something that exists, even though people are ignorant of it. The influences that have penetrated into man from incarnation to incarnation are working in him. They are there and they work through his whole life—only he is unaware of them!","text_trust":"verbatim","quote_safe":true,"word_count":263,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p017","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p017","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p017"},{"locus":"GA 114/1909-09-17/p018","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p018"}],"bead_confidence":"medium","length_check":{"de_words":513,"en_words":463,"ratio":0.9,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond and Owen Barfield","identified_edition":"RSP1964","book_title":"The Gospel of St. Luke","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA114/English/RSP1964/19090917p01.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 114/1909-09-17/p017","GA 114/1909-09-17/p018"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":18,"locus":"GA 114/1909-09-17/p018","text":"What effect have these influences in man? Although he cannot actually recognize them for what they are, he feels them; there is a power within him that is the expression of what has continued from incarnation to incarnation and has entered into his present form of existence. These forces, the nature of which man cannot recognize, are represented by his desire for external life, for experience in the world, by his thirst and craving for life. Thus the ancient Luciferic and Ahrimanic influences work within man as the thirst, the craving for existence. This ‘thirst for existence’ continues from incarnation to incarnation. This, in effect, is what the great Buddha said. But to his intimate pupils he gave more detailed explanations.","text_trust":"verbatim","quote_safe":true,"word_count":121,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p018","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p019","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p019"}],"bead_confidence":"medium","length_check":{"de_words":135,"en_words":121,"ratio":0.9,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond and Owen Barfield","identified_edition":"RSP1964","book_title":"The Gospel of St. Luke","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA114/English/RSP1964/19090917p01.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 114/1909-09-17/p019"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":19,"locus":"GA 114/1909-09-17/p019","text":"How he presented what he thus felt can be understood only if there has been a certain preparation through Anthroposophy. We know that when a man dies his astral body and his Ego leave the physical and etheric bodies. Then he has before him, for a certain time, the great memory-tableau of his last life in the form of a vast picture. The main part of his etheric body is then cast off as a second corpse and something like an extract or essence of this etheric body remains; he bears this extract with him through the periods of Kamaloka and Devachan and brings it back again into his next incarnation. While he is in Kamaloka there is inscribed into this life-extract everything he has experienced through his deeds, everything that has been incurred in the way of human Karma and for which he has to make compensation. All this unites with the extract of the etheric body which passes on from one incarnation to another and man brings it with him when he again comes into existence through birth. The term in Oriental literature for what we call ‘etheric body’ is ‘Linga Sharira’. Thus it is an extract of Linga Sharira that man takes with him from incarnation to incarnation.","text_trust":"verbatim","quote_safe":true,"word_count":211,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p019","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p020","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p020"}],"bead_confidence":"medium","length_check":{"de_words":246,"en_words":211,"ratio":0.86,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond and Owen Barfield","identified_edition":"RSP1964","book_title":"The Gospel of St. Luke","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA114/English/RSP1964/19090917p01.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 114/1909-09-17/p020"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":20,"locus":"GA 114/1909-09-17/p020","text":"Buddha was able to say: At birth, the human being brings with him, in his Linga Sharira, everything it contains from his former incarnations; it is inscribed there everything of which man, in the present epoch, knows nothing and over which spreads the darkness of ignorance, although it asserts itself as the ‘thirst for existence’, the ‘craving for life’. In what is called the ‘craving for life’, Buddha saw everything that comes from previous incarnations and drives man to long avidly for enjoyment in the world, so that he does not merely move though the world of colours, tones and other impressions, but yearns for this world. This force exists in man from previous incarnations. Buddha's pupils called it ‘Samskara’. Buddha spoke to his intimate pupils to the following effect.—What is characteristic of man is his ignorance, his ‘non-perception’ of something very significant that is in him. Because of this ignorance, this non-perception, everything that confronts man from the Luciferic and Ahrimanic beings and to which he might otherwise adopt an effective attitude, is transformed into the ‘thirst for existence’, into slumbering forces which rumble darkly within him from previous incarnations. Man's present thinking has developed from ‘Samskara’ and this is why, in the present cycle of human evolution, nobody is able, without further effort, to think objectively.","text_trust":"verbatim","quote_safe":true,"word_count":218,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p020","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p021","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p021"},{"locus":"GA 114/1909-09-17/p022","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p022"}],"bead_confidence":"medium","length_check":{"de_words":283,"en_words":218,"ratio":0.77,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond and Owen Barfield","identified_edition":"RSP1964","book_title":"The Gospel of St. Luke","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA114/English/RSP1964/19090917p01.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 114/1909-09-17/p021","GA 114/1909-09-17/p022"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":21,"locus":"GA 114/1909-09-17/p021","text":"Mark well the fine distinction made clear by Buddha to his pupils: the distinction between objective thinking which has nothing but the ‘object’ in view, and thinking influenced by the forces arising from the Linga Sharira. Consider how you acquire your ‘opinions’ about things; ask yourselves how much you acquire from these things because they please you and how much because you observe them objectively. Everything acquired as an apparent truth, not as the result of objective thinking, but because old inclinations have been brought from previous incarnations—all this, according to Buddha, forms an ‘inner organ of thought’. This organ of thought comprises the sum-total of what a man thinks because certain experiences in former incarnations remain in his Linga Sharira as a residue. Buddha saw in the inner being of man a kind of inner organ of thought formed from Samskara, and he said: ‘It is this thought-substance that forms in man what is called his ‘present individuality’—in Buddhism, ‘Name and Form’, or ‘Kamarupa’. ‘Ahamkara’ is the term used in another philosophy.","text_trust":"verbatim","quote_safe":true,"word_count":173,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p021","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p023","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p023"},{"locus":"GA 114/1909-09-17/p024","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p024"}],"bead_confidence":"medium","length_check":{"de_words":308,"en_words":313,"ratio":1.02,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 114/1909-09-17/p023","GA 114/1909-09-17/p024"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":22,"locus":"GA 114/1909-09-17/p022","text":"Buddha spoke to his pupils somewhat as follows. In primeval times, when men were still clairvoyant and beheld the world lying behind physical existence, they all, in a certain sense, saw the same, for the objective world is the same for everyone. But when the darkness of ignorance spread over the world, each man brought with him individual capacities which distinguished him from his fellows. This made him into a being best described as having a particular form of soul. Each human being had a name which distinguished him from another—each had an ‘Ahamkara’. What is thus created in man's inner nature under the influence of what he has brought with him from former incarnations and accounts for his ‘Name and Form’, his individuality—this builds in him, from within outwards, Manas and the five sense-organs, the so-called ‘ *six organs*’.","text_trust":"verbatim","quote_safe":true,"word_count":140,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p022","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p023","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p023"},{"locus":"GA 114/1909-09-17/p024","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p024"}],"bead_confidence":"medium","length_check":{"de_words":308,"en_words":313,"ratio":1.02,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 114/1909-09-17/p023","GA 114/1909-09-17/p024"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":23,"locus":"GA 114/1909-09-17/p023","text":"Note well that Buddha did not say: ‘The eye is merely formed from within outwards’; but he said: ‘Something that was in Linga Sharira and has been brought over from previous stages of existence is membered into the eye.’ Hence the eye does not see with pure, unclouded vision; it would look into the world of outer existence quite differently if it were not inwardly permeated with the residue of earlier stages of existence. Hence the ear does not hear with full clarity but everything is dimmed by this residue. The result is that there is mingled into all things the desire to see this or that, to hear this or that, to taste or perceive in one way or another. Into everything man encounters in the present cycle of existence there is insinuated what has remained from earlier incarnations as ‘desire’. If this element of desire were absent—so said Buddha—man would look out into the world as a divine being; he would let the world work upon him and no longer desire anything more than is granted to him, nor wish his knowledge to exceed what was bestowed upon him by the divine Powers; he would make no distinction between himself and the outer world, but would feel himself membered into it. He feels himself separated from the rest of the world only because he craves for more and different enjoyment than the world voluntarily offers him. This leads to the consciousness that he is different from the world. If he were satisfied with what is in the world, he would not distinguish himself from it; he would feel his own existence continuing in the outer world. He would never experience what is called ‘contact’ with the outer world, for, not being separate from it, he could not come into ‘contact’ with it. The forming of the ‘six organs’ was responsible for the gradual establishment of ‘contact with the outer world’; contact gave rise to *feeling* and feeling to the urge to cling to the outer world. But it is because man tries to cling to the outer world that pain, suffering, cares and afflictions arise.","text_trust":"verbatim","quote_safe":true,"word_count":357,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p023","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p025","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p025"},{"locus":"GA 114/1909-09-17/p026","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p026"},{"locus":"GA 114/1909-09-17/p027","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p027"}],"bead_confidence":"medium","length_check":{"de_words":432,"en_words":357,"ratio":0.83,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 114/1909-09-17/p025","GA 114/1909-09-17/p026","GA 114/1909-09-17/p027"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":24,"locus":"GA 114/1909-09-17/p024","text":"This is what Buddha taught his pupils regarding the ‘inner man’ as the cause of pain, suffering, cares and afflictions. It was a delicately woven, sublime theory—but a theory that sprang directly from life, for an ‘Enlightened One’ had experienced it as a profound truth concerning the humanity of his time. Having guided humanity as Bodhisattva for thousands and thousands of years in accordance with the principles of love and compassion, there dawned in him when he became Buddha, knowledge of the true nature and the causes of suffering. He was able to know why man suffers, and explained this to his intimate disciples. And when his development was so advanced that he could experience the very essence and meaning of human existence in the present cycle of evolution, he summarized it all in the famous sermon at Benares with which he inaugurated his work as Buddha. There he presented in a popular form what he had previously communicated to his disciples in a more intimate way.","text_trust":"verbatim","quote_safe":true,"word_count":167,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p024","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p028","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p028"},{"locus":"GA 114/1909-09-17/p029","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p029"}],"bead_confidence":"medium","length_check":{"de_words":217,"en_words":167,"ratio":0.77,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 114/1909-09-17/p028","GA 114/1909-09-17/p029"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":25,"locus":"GA 114/1909-09-17/p025","text":"He spoke somewhat as follows.—Whoever knows the causes of human existence, realizes that life, as it is, must be fraught with suffering. The first teaching I have to give you concerns *suffering in the world*. The second teaching concerns the *causes of suffering*. Wherein do these causes lie? They lie in the fact that the thirst for existence insinuates itself into man from what has remained in him from previous incarnations. *Thirst for existence* is the cause of suffering. The third teaching concerns the question: How is suffering eliminated from the world? By eliminating its cause; by extinguishing the thirst for existence proceeding from ignorance! Men have lost their former clairvoyant knowledge, have become ignorant, and it is this ignorance that conceals the spiritual world from them. Ignorance is to blame for the thirst for existence and this in turn is the cause of suffering and pain, cares and afflictions. Thirst for existence must disappear from the world if suffering is to disappear. The old knowledge has passed away from the world; men can no longer use the organs of the etheric body. But a *new knowledge* is now possible, the knowledge acquired when man immerses himself completely in what his *astral body*, thanks to its deepest forces, can give him, and with the help of what his outer sense-organs enable him to observe in the external physical world. What is thus kindled in the deepest forces of the astral body and is developed with the co-operation of the physical body—although not actually derived from it—this alone can help man to begin with, and give him knowledge; for this knowledge is at first bestowed upon him as a gift. It was to this effect that Buddha spoke in his great inaugural sermon.","text_trust":"verbatim","quote_safe":true,"word_count":292,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p025","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p030","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p030"},{"locus":"GA 114/1909-09-17/p031","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p031"}],"bead_confidence":"medium","length_check":{"de_words":363,"en_words":292,"ratio":0.8,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond and Owen Barfield","identified_edition":"RSP1964","book_title":"The Gospel of St. Luke","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA114/English/RSP1964/19090917p01.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 114/1909-09-17/p030","GA 114/1909-09-17/p031"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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":26,"locus":"GA 114/1909-09-17/p026","text":"He knew that he must transmit to humanity the kind of knowledge that is attainable through the highest development of the forces of the astral body. Hence he had to teach that through deep and penetrating understanding of the forces of the astral body, man acquires knowledge that is both appropriate and possible for him but is at the same time untouched by influences from earlier incarnations. Buddha wished to impart to men a kind of knowledge that has nothing to do with what slumbers in the darkness of ignorance within the human soul as Samskara. Such knowledge is acquired by waking to life all the forces contained in the astral body in one incarnation. ‘The cause of suffering in the world’—so said Buddha—‘is that something of which man knows nothing has remained behind from earlier incarnations. This legacy from earlier incarnations is the cause of man's ignorance concerning the world; it is the cause of his suffering and pain. But when he becomes conscious of the nature of the forces in his astral body, he can, if he so will, acquire a knowledge that has remained independent of all influences from earlier times—a knowledge that is his very own!’","text_trust":"verbatim","quote_safe":true,"word_count":200,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-17/p026","german_anchor":{"de_prefix":"1909-09-17","de_passages":[{"locus":"GA 114/1909-09-17/p032","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p032"},{"locus":"GA 114/1909-09-17/p033","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p033"},{"locus":"GA 114/1909-09-17/p034","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p034"}],"bead_confidence":"medium","length_check":{"de_words":252,"en_words":200,"ratio":0.79,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 114/1909-09-17/p032","GA 114/1909-09-17/p033","GA 114/1909-09-17/p034"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":59,"passage_count":59,"word_count":7974},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":44,"passage_count":44,"word_count":7468,"completeness":{"ratio":0.94,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"medium","passages":[{"locus":"GA 114/1909-09-17/p017","passage_number":17,"text":"Da sagte er sich: Wenn wir in die alten Zeiten zurückblicken, so finden wir, wie auf den Menschen, als er in früheren Inkarnationen auf der Erde hinwandelte, von zwei Seiten her Wesenheiten in das Innere der menschlichen Natur, in den astralischen Leib, hereinwirkten. Da haben im Laufe der Inkarnationen durch die lemurische und atlan tische Zeit hindurch in die menschliche Natur diejenigen Wesenheiten hereingewirkt, die wir die luziferischen Wesenheiten nennen, so daß der Mensch im Laufe der Zeiten in seinen astralischen Leib aufgenommen hat die Eindrücke und Einflüsse der luziferischen Wesenheiten. Von der atlantischen Zeit an wirkten dann noch diejenigen Wesenheiten auf den Menschen ein, welche unter der Führung des Ahriman standen. So hat der Mensch in seinen früheren Inkarnationen die Einflüsse der beiden Mächte auf sich erfahren, die wir als die luziferischen und die ahrimanischenWesenheiten bezeichnen. Hätten diese Wesenheiten nicht auf den Menschen gewirkt, so hätte sich der Mensch nicht die Freiheit, nicht die Gabe der Unterscheidung zwischen Gut und Böse und nicht die freie Willensbestimmung erwerben können. Von einem höheren Gesichtspunkte aus angesehen, ist es auch gut, daß diese Einflüsse so auf den Menschen gewirkt haben; aber in gewisser Beziehung haben sie auch den Menschen aus den göttlich-geistigen Höhen wieder weiter in das sinnliche Dasein heruntergeführt, als er sonst heruntergestiegen wäre. Dadurch hat der Mensch - so konnte sich der große Buddha sagen - gewisse Einflüsse in sich, die heute in ihm sind und die Erbstücke der Einwi`rkung Luzifers auf der einen Seite und Ahrimans auf der anderen Seite sind. Die sind ihm aus den früheren Inkarnationen geblieben, die trägt er in sich.","text_trust":"verbatim","quote_safe":true,"word_count":265,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p017"},{"locus":"GA 114/1909-09-17/p018","passage_number":18,"text":"Als der Mensch noch vermöge seiner alten dumpfen Hellsichtigkeit in die geistige Welt hineinblicken konnte, da sah er die Einflüsse Luzifers und Ahrimans und konnte genau unterscheiden: hierher kommt ein Einfluß Luzifers, hierher kommt ein Einfluß Ahrimans. Und indem er hineinblickte in die astralische Welt und die luziferischen und ahrimanischen schädlichen Einflüsse wahrnahm, konnte er sich darüber Rechenschaft geben und sich vor ihnen schützen. Er wußte auch, wie er mit diesen Wesenheiten in Berührung gekommen ist. Es gab eine Zeit - so sagte sich Buddha -, in welcher die Menschen gewußt haben, woher diese Einflüsse kommen, die sie seit alten Zeiten von Inkarnation zu Inkarnation in sich tragen. Aber mit dem alten Hellsehen ist das Wissen von diesen Mächten verlorengegangen, und da die Menschen die Hellsichtigkeit verloren hatten, so ist auch das Nichtwissen von dem eingetreten, was auf ihre Seele von Inkarnation zu Inkarnation eingewirkt hat. An die Stelle des früheren hellseherischen Wissens ist das Nichtwissen getreten. Dunkelheit breitet sich über den Menschen aus. Er kann nicht erkennen, woher diese Einflüsse von Luzifer und Ahriman kommen, aber er trägt sie in sich. Er trägt etwas in sich, worüber er nichts weiß. Es wäre natürlich einfältig, die Realität und Wirksamkeit dessen abzuleugnen, was da ist, auch wenn man nichts davon weiß. Im Menschen wirken die Einflüsse, die sich in ihn hinein- begeben haben von Inkarnation zu Inkarnation. Sie sind da und wirken das ganze Leben hindurch; nur weiß der Mensch nichts davon. - So sagte sich der große Buddha.","text_trust":"verbatim","quote_safe":true,"word_count":248,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p018"},{"locus":"GA 114/1909-09-17/p019","passage_number":19,"text":"Wie wirken diese Einflüsse in dem Menschen? Wenn der Mensch sie auch nicht erkennen kann, er fühlt sie, er spürt sie; es ist eine Kraft in ihm, die der Ausdruck dessen ist, was also von Inkarnation zu Inkarnation sich fortgelebt hat und hinaufgestiegen ist bis zum gegenwärtigen Dasein. Was die Kräfte darstellen, deren eigene Natur der Mensch nicht erkennen kann, das ist die Begierde nach äußerem Leben, die Begierde, in der Welt wahrzunehmen, der Durst nach Leben, das Verlangen nach Leben. So wirken die alten luziferischen und die ahrimanischen Einflüsse im Menschen als der Durst nach Dasein, als die Begierde nach Dasein. Und dieser Durst nach Dasein geht von Inkarnation zu Inkarnation weiter. - Das ist es, was der große Buddha sagte; nur stellte er für seine intimeren Schüler genauer dar, worum es sich handelte.","text_trust":"verbatim","quote_safe":true,"word_count":135,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p019"},{"locus":"GA 114/1909-09-17/p020","passage_number":20,"text":"Wie er darstellte, was er so empfand, das kann man nur verstehen, wenn man eine gewisse Vorbereitung durch die Theosophie schon durchgemacht hat. Wir wissen ja: Wenn der Mensch stirbt, in dem Moment, da der Tod eintritt, verlassen sein Ich und sein astralischer Leib den Ätherleib und den physischen Leib. Dann hat der Mensch eine Zeit hindurch jenes große Erinnerungstableau an das letzte Leben, das ihm wie in einem gewaltigen Bilde entgegentritt. Dann wissen wir, daß das Hauptglied des Ätherleibes wie ein zweiter Leichnam abgeworfen wird und daß etwas zurückbleibt wie ein Extrakt, wie eine Essenz des Ätherleibes. Diesen Extrakt nimmt der Mensch mit durch die Kamalokaund Devachanzeit und bringt ihn wieder zurück in das nächste Dasein. Während aber der Mensch in Kamaloka ist, schreibt sich in diesen Lebensextrakt alles ein, was der Mensch an Taten erlebt hat, alles, was in bezug auf das menschliche Karma wirkt, wofür er einen Ausgleich zu schaffen hat. Das alles verbindet sich in einer gewissen Weise mit diesem Extrakt aus dem Ätherleibe, der sich von einer Inkarnation zu der anderen hinzieht. Alles, was der Mensch aus einer Inkarnation in die andere trägt, ist in diesem Extrakt des Ätherleibes darinnen, und das bringt sich der Mensch wieder mit, wenn er wieder durch die Geburt ins Dasein tritt. - Die orientalische Literatur ist gewohnt geworden, das, was wir Ätherleib nennen, als Linga sharira zu bezeichnen. So ist es also ein Extrakt aus Linga sharira, was der Mensch von Inkarnation zu Inkarnation mitnimmt.","text_trust":"verbatim","quote_safe":true,"word_count":246,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p020"},{"locus":"GA 114/1909-09-17/p021","passage_number":21,"text":"Nun konnte Buddha sagen: Seht einmal hin auf den Menschen, der geboren ist. Er bringt sich mit in seinem Linga sharira das, was sich aus den früheren Inkarnationen abgeladen hat; da ist es eingeschrieben. In diesem Linga sharira sitzt alles das, wovon der Mensch in dem gegenwärtigen Menschheitszyklus nichts weiß, worüber sich die Dunkelheit des Nichtwissens breitet, was sich aber geltend macht, indem der Mensch ins Dasein hereintritt, als der Durst nach Dasein, als die Begierde zum Leben. In dem, was man Begierde zum Leben nennt, sah der Buddha alles das, was aus früheren Inkarnationen stammt und was den Menschen treibt zu der Sucht, die Welt zu genießen, nicht nur als ein Wanderer durch die Farben- und Tonwelt und durch die Welt der anderen Eindrücke hinzuwandern, sondern diese Welt zu begehren.","text_trust":"verbatim","quote_safe":true,"word_count":131,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p021"},{"locus":"GA 114/1909-09-17/p022","passage_number":22,"text":"Das ist es, was aus den früheren Inkarnationen her als eine Tendenz, als eine Kraft in dem Menschen ist. Diese Kraft bezeichnen die Schüler des Buddha als Samskara. So also sagte der Buddha zu seinen intimen Schülern: Was für den gegenwärtigen Menschen charakteristisch ist, das ist das Nichtwissen über etwas Wichtiges, was in ihm selber vor- handen ist. Dieses Nichtwissen verwandelt das, was dem Menschen sonst entgegentreten würde als von den luziferischen und ahrimanischen Wesenheiten herrührend und zu dem er sich sonst in ein Verhältnis setzen könnte, in den Durst nach Dasein, in alle die in ihm schlummernden Kräfte, die dunkel im Menschen wühlen aus früheren Inkarnationen herüber. Das bezeichnete man unter dem Einfluß des großen Buddha als das Samskara. Und es bildet sich aus diesem Samskara heraus, was nun im Menschen sein gegenwärtiges Denken ist und was bewirkt, daß der Mensch in dem gegenwärtigen Menschheitszyklus nicht ohne weiteres objektiv denken kann.","text_trust":"verbatim","quote_safe":true,"word_count":152,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p022"},{"locus":"GA 114/1909-09-17/p023","passage_number":23,"text":"Merken Sie wohl, was für einen feinen Unterschied der Buddha seinen Schülern klarmachte: den Unterschied zwischen dem objektiven Denken, das nur die Sache im Auge hat, und demjenigen Denken, welches unter dem Einfluß der Kräfte steht, die aus dem Linga sharira stammen. Denken Sie darüber nach, wieviel Sie sich über die Dinge als Ihre Meinungen aneignen; fragen Sie sich aber, wieviel Sie sich von diesen Meinungen deshalb aneignen, weil sie Ihnen gefallen, und wieviel deshalb, weil Sie die Dinge objektiv betrachten! Alles, was man als Wahrheit sich aneignet, nicht weil man objektiv über eine Sache denkt, sondern weil man die alten Neigungen aus früheren Inkarnationen mitgebracht hat, das alles bildet für Buddha ein «inneres Denkorgan». Dieses Denkorgan ist die Gesamtheit dessen, was der Mensch denkt, weil er in früheren Inkarnationen diese oder jene Erlebnisse hatte, welche als Rückstände in seinem Linga sharira geblieben sind. Also eine Art von innerem Denkorgan, das durch die Gesamtheit des Samskara gebildet wird, sah der Buddha im Innern des Menschen. Und nun sagte er: Erst diese Denksubstanz bildet aus dem gegenwärtigen Menschen das, was man seine gegenwärtige Individualität nennt, - im Buddhismus «Name und Form» oder Namarupa. Es ist dasselbe, was von einer andern philosophischen Richtung Ahamkara genannt wird.","text_trust":"verbatim","quote_safe":true,"word_count":204,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p023"},{"locus":"GA 114/1909-09-17/p024","passage_number":24,"text":"So etwa sagte der Buddha zu seinen Schülern: Als die Menschen in uralten Zeiten noch Hellsichtigkeit hatten und hineinschauten in die Welt, die hinter dem physischen Dasein liegt, da sahen sie in einer gewissen Weise alle dasselbe, denn die objektive Welt ist für alle gleich. Als aber das Nichtwissen sich über die Welt als Dunkelheit breitete, da brachte sich ein jeder indiyiduelle Anlagen mit, die ihn von dem anderen unterschieden. Das machte ihn zu einem Wesen, das man am besten bezeichnet als ein Wesen mit dieser oder jener «Form» der Seele; jeder hatte einen bestimmten «Namen», der ihn von dem anderen unterschied, ein Ahamkara.","text_trust":"verbatim","quote_safe":true,"word_count":104,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p024"},{"locus":"GA 114/1909-09-17/p025","passage_number":25,"text":"Dasjenige nun, was also erzeugt ist im Innern des Menschen unter der Wirkung dessen, was er sich aus den früheren Inkarnationen mitgebracht hat, was «Name und Form», was die Individualität gebildet hat, das bildet in ihm nun von innen heraus Manas und die fünf Sinnesorgane, die sogenannten sechs Organe. - Wohlgemerkt, der Buddha sagte nicht: Das Auge ist bloß von dem Innern heraus gebildet -, sondern er sagte: Dem Auge ist etwas eingegliedert, was im Linga sharira war und mitgebracht ist aus den früheren Daseinsstufen. Daher sieht das Auge nicht rein; es würde anders in die Welt des äußeren Daseins sehen, wenn es nicht innerlich durchdrungen wäre von dem, was aus den früheren Daseinsstufen geblieben ist. Daher hört das Ohr nicht rein, sondern getrübt, abgetönt durch das, was aus früheren Daseinsstufen geblieben ist. Und das bewirkt, daß sich hineinmischt in alles das Verlangen, dieses oder jenes zu sehen, dieses oder jenes zu hören, in dieser oder jener Weise zu schmecken oder wahrzunehmen. So schleicht sich in alles, was dem Menschen in dem gegenwärtigen Zyklus entgegentritt, dasjenige hinein, was von früheren Inkarnationen geblieben ist als das «Verlangen».","text_trust":"verbatim","quote_safe":true,"word_count":186,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p025"},{"locus":"GA 114/1909-09-17/p026","passage_number":26,"text":"Würde sich dieses Verlangen aus den früheren Inkarnationen nicht hineinschleichen - so etwa sagte der Buddha -, so würde der Mensch hinausschauen in die Welt gleichsam wie ein göttliches Wesen, würde die Welt auf sich wirken lassen und nie mehr verlangen, nie mehr begehren als das, was ihm wird. Er würde mit seinem Wissen nicht mehr hinausgehen über das,was ihm beschert ist durch die göttlichen Mächte; er würde keinen Unterschied machen zwischen sich und der äußeren","text_trust":"verbatim","quote_safe":true,"word_count":76,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p026"},{"locus":"GA 114/1909-09-17/p027","passage_number":27,"text":"Welt und würde sich wie ein Glied der äußeren Welt empfinden. Denn nur dadurch empfindet sich der Mensch als etwas, was von der übrigen Welt getrennt ist, weil er mehr haben will, anderes haben will, als ihm die übrige Welt an Genüssen freiwillig bietet. Dadurch tritt das Bewußtsein ihm in die Seele, daß er etwas anderes ist als die Welt. Würde er zufrieden sein mit dem, was in der Welt ist, so würde er sich nicht von ihr unterscheiden. Er würde sein eigenes Dasein sich fortsetzen fühlen in der äußeren Welt. Er würde nie kennen, was man Berührung mit der äußeren Welt nennt; er wäre nicht von ihr getrennt, könnte sich also auch nicht mit ihr berühren. Dadurch, daß diese «sechs Organe» gebildet wurden, entstand allmählich die «Berührung mit der Außenwelt» und durch die Berührung erst dasjenige, was man in unserem Leben die Empfindung nennt, und durch die Empfindung das «Haften an der Außenwelt». Dadurch aber, daß der Mensch an der Außenwelt zu haften sucht, entsteht Schmerz, Leid, Sorge, Kümmernis.","text_trust":"verbatim","quote_safe":true,"word_count":170,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p027"},{"locus":"GA 114/1909-09-17/p028","passage_number":28,"text":"Das war es, was der Buddha seinen Schülern von dem inneren Menschen sagte, von einem inneren Menschen, der die Ursache davon ist, daß Schmerz und Leid, Kümmernis und Sorge in der Welt der Menschen ist. Es war eine feinsinnige, eine hohe Theorie, aber eine Theorie, die unmittelbar aus dem Leben hervorquoll, denn ein «Erleuchteter» hatte sie empfunden als eine tiefste Wahrheit über die gegenwärtige Menschheit. Dem, der durch Jahrtausende und aber Jahrtausende als Bodhisattva die Menschheit nach der Lehre des Mitleides und der Liebe geführt hatte, ihm war jetzt, als er zum Buddha geworden war, die eigentliche Natur des Leides in der gegenwärtigen Menschheit aus den Ursachen heraus aufgegangen. Daher konnte er sehen, warum die Menschen leiden, und so setzte er es seinen intimen Schülern auseinander.","text_trust":"verbatim","quote_safe":true,"word_count":126,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p028"},{"locus":"GA 114/1909-09-17/p029","passage_number":29,"text":"Und als er so weit war, den Kern des Menschenseins für den gegenwärtigen Menschheitszyklus zu erleben, faßte er das alles zusammen in jener berühmten Predigt, durch welche er seine Wirksamkeit als Buddha eingeleitet hat, in der Predigt von Benares. Da lehrte er in einer populären Weise, was er seinen Schülern vorher in intimerer Weise mitgeteilt hatte: Wer die Ursachen dieses Menschendaseins erkennt, der weiß, daß das Leben, so wie es ist, Leiden enthalten muß, Schmerzen enthalten muß. Die erste Lehre, die ich euch zu geben habe, ist die Lehre von dem","text_trust":"verbatim","quote_safe":true,"word_count":91,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p029"},{"locus":"GA 114/1909-09-17/p030","passage_number":30,"text":"Leiden in der Welt. Die zweite Lehre ist die von den Ursachen des Leidens. Worinnen liegen diese Ursachen des Leidens? Sie liegen darinnen, daß sich in den Menschen hineinschleicht das Verlange,n, der Durst nach Dasein aus dem, was ihm aus den früheren Inkarnationen geblieben ist. Durst nach Dasein ist die Ursache des Leidens. Die dritte Lehre ist diese: Wie wird das Leiden aus der Welt geschafft? Natürlich wird es dadurch aus der Welt geschafft, daß die Ursache aus der Welt geschafft wird, daß der Durst nach Dasein zum Verlöschen gebracht wird, wie er aus dem Nichtwissen hervorgeht. Denn die Menschen sind aus dem früheren hellsichtigen Wissen zu einem Nichtwissen übergegangen, und dieses Nichtwissen verdeckt ihnen die geistige Welt. Das Nichtwissen ist schuld an dem Durst nach Dasein. Und der Durst nach Dasein ist wiederum die Ursache von Leiden und Schmerzen, von Sorgen und Kümmernissen. Der Durst nach Dasein muß aus der Welt verschwinden, wenn Schmerz und Leid, Kümmernis und Sorge aus der Welt verschwinden sollen. Das alte Wissen ist aus der Welt geschwunden, die Menschen können sich nicht mehr der Organe ihres Ätherleibes bedienen. Aber ein neues Wissen ist dem Menschen möglich, dasjenige Wissen, welches sich der Mensch aneignet, wenn er sich ganz und gar in das versenkt, was ihm sein astralischer Leib geben kann durch seine tiefsten Kräfte, mit Hilfe dessen, was die äußeren Sinnesorgane in der äußeren physischen Welt zu beobachten gestatten. Was aber durch diese Beobachtung im Astralleib in seinen tiefsten Kräften angeregt wird, sich also durch Inanspruchnahme des physischen Leibes, nicht aber aus dieser Inanspruchnahme entwickelt, das allein kann dem Menschen zunächst helfen und ihm ein Wissen geben; denn dieses Wissen ist ihm zunächst beschert. - So etwa sagte der Buddha in seiner großen Weltantrittsrede.","text_trust":"verbatim","quote_safe":true,"word_count":289,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p030"},{"locus":"GA 114/1909-09-17/p031","passage_number":31,"text":"Also, wollte er sagen, ich muß der Menschheit dasjenige Wissen vermitteln, das erreichbar ist durch die höchste Entfaltung der Kräfte des astralischen Leibes. Daher mußte der Buddha lehren, was der Mensch erlangen kann durch die gewaltige Vertiefung und Versenkung in die Kräfte des astralischen Leibes. Dadurch erlangt er ein Wissen, das ihm jetzt geziemt, das ihm jetzt ermöglicht ist, aber zugleich ein Wissen, das nichts zu tun hat mit den Einflüssen aus früheren Inkarnationen.","text_trust":"verbatim","quote_safe":true,"word_count":74,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p031"},{"locus":"GA 114/1909-09-17/p032","passage_number":32,"text":"Ein solches Wissen wollte der Buddha den Menschen geben, welches nichts zu tun hat mit dem, was dunkel und dem Nichtwissen preisgegeben in der Menschenseele als Samskara schlummert, ein Wissen, das man sich aneignen kann, wenn man alle Kräfte, die im astralischen Leibe sind, in einer Inkarnation wachruft.","text_trust":"verbatim","quote_safe":true,"word_count":48,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p032"},{"locus":"GA 114/1909-09-17/p033","passage_number":33,"text":"Das ist die Ursache des Leidens in der Welt - sagte Buddha -, daß aus den früheren Inkarnationen etwas zurückgeblieben ist, über das der Mensch nichts weiß. Was er aus den früheren Inkarnationen hat, das ist die Ursache, weshalb sich bei ihm Nichtwissen über die Welt aus- breitet; das ist die Ursache beim Menschen für Leid und Schmerz, für Kümmernis und Sorge. Aber wenn er sich bewußt wird, was in seinem astralischen Leibe für Kräfte liegen, in die er hineindringen kann, dann kann er sich, wenn er will, ein Wissen aneignen, das unabhängig geblieben ist von allem Früheren, ein eigenes Wissen.","text_trust":"verbatim","quote_safe":true,"word_count":101,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p033"},{"locus":"GA 114/1909-09-17/p034","passage_number":34,"text":"Dieses Wissen wollte der große Buddha den Menschen übermitteln. Und er übermittelte es ihnen in dem sogenannten achtgliedrigen Pfad. Darin will er diejenigen Kräfte angeben, welche der Mensch ausbilden soll, damit er im gegenwärtigen Menschheitszyklus zu einem solchen Wissen kommt, das unbeeinflußt ist von den immer wiederkehrenden Wiedergeburten. So hat der Buddha selbst durch die Kraft, die er erlangt hat, seine Seele erhoben zu dem, was man durch die intensivsten Kräfte des astralischen Leibes erlangen kann; und er wollte in dem achtgliedrigen Pfad der Menschheit den Weg vorzeichnen, wie sie zu einem von dem Samskara unbeeinflußten Wissen kommen kann. Er definierte es so:","text_trust":"verbatim","quote_safe":true,"word_count":103,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-17/p034"}],"beads":[{"from":[16,17],"to":[17,18],"confidence":"medium"},{"from":[18],"to":[19],"confidence":"medium"},{"from":[19],"to":[20],"confidence":"medium"},{"from":[20],"to":[21,22],"confidence":"medium"},{"from":[21,22],"to":[23,24],"confidence":"medium"},{"from":[23],"to":[25,26,27],"confidence":"medium"},{"from":[24],"to":[28,29],"confidence":"medium"},{"from":[25],"to":[30,31],"confidence":"medium"},{"from":[26],"to":[32,33,34],"confidence":"medium"}],"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)."}}