{"corpus":"steiner","locus":"GA 114/1909-09-19/p010-p012","extent":"range","passage_number":10,"through":12,"paragraph_count":3,"first_locus":"GA 114/1909-09-19/p010","last_locus":"GA 114/1909-09-19/p012","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"The Buddha and Zarathustra Streams Converge","date":"1909-09-19","location":null,"alignment_confidence":"high","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/RSP1964/19090919p01.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":0.97,"band":"comparable","note":null,"word_count":5921,"original_word_count":6085,"may_be_abridged":false},"site_heading":"The Two Jesus Children and Fusion of Spiritual Streams","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 Cite the unit by its title and locus, never by this heading, and do not quote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/114/1909-09-19/p010-p012","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-19/p010-p012.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-19#p010","word_count":855,"quote_safe":true,"passages":[{"passage_number":10,"locus":"GA 114/1909-09-19/p010","text":"Let us once again consider what Buddha gave to the world. Buddha's teaching was presented in the Eightfold Path—this being an enumeration of the qualities needed by the human soul if it is to escape the harsh effects of Karma. In course of time Buddha's teaching must be developed as compassion and love by men individually, through their own feelings and sense of morality. I also told you that when the Bodhisattva became Buddha, this was a crucial turning-point in evolution. Had the full revelation of the Bodhisattva in the body of Gautama Buddha not taken place at that time, it would not have been possible for the souls of all human beings to unfold what we call ‘law-abidingness’—‘Dharma’—which a man can only develop from his own being by expelling the content of his astral nature in order to liberate himself from all harsh effects of Karma. The Buddhist legend indicates this in a wonderful way by saying that Buddha succeeded in ‘turning the Wheel of the Law’. This means that the enlightenment of the Bodhisattva and his ascent to Buddhahood enabled a force to stream through the whole of humanity as the result of which men could now evolve ‘Dharma’ from their own souls and gradually fathom the profundities of the Eightfold Path. This possibility began when Buddha first evolved the teaching upon which the moral sense of men on Earth was actually to be based. Such was the task of the Bodhisattva who became Buddha. We see how individual tasks are allotted to the great Individualities when we find in Buddhism all that man can experience in his own soul as his great ideal. The ideal of the human soul what man is and *can become*—that is the essence of Buddha's teaching and it sufficed as far as his particular mission was concerned.","text_trust":"verbatim","quote_safe":true,"word_count":305,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-19/p010","german_anchor":{"de_prefix":"1909-09-19","de_passages":[{"locus":"GA 114/1909-09-19/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-19/p010"},{"locus":"GA 114/1909-09-19/p011","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-19/p011"}],"bead_confidence":"high","length_check":{"de_words":509,"en_words":471,"ratio":0.93,"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/RSP1964/19090919p01.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 114/1909-09-19/p010","GA 114/1909-09-19/p011"],"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":11,"locus":"GA 114/1909-09-19/p011","text":"Everything in Buddhism has to do with *inwardness*, with human nature and its inner development; genuine, original Buddhism contained no ‘cosmology’—although it was introduced later on. The essential mission of the Bodhisattva was to bring to men the teaching of the deep inwardness of their own souls. Thus in certain sermons Buddha avoids any definite reference to the Cosmos. Everything is expressed in such a way that if the human soul allows itself to be influenced by Buddha's teaching, it can become more and more perfect. Man is regarded as *a self-contained* being apart from the great Universe whence he proceeded. It is because this was connected with the special mission of the Bodhisattva that Buddha's teaching, when truly understood, has such a warming, deepening effect upon the soul; for this reason too the teaching seems to those who concern themselves with it to be permeated with such intensity of feeling and such inner warmth when it appears again, rejuvenated, in the Gospel of St. Luke.","text_trust":"verbatim","quote_safe":true,"word_count":166,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-19/p011","german_anchor":{"de_prefix":"1909-09-19","de_passages":[{"locus":"GA 114/1909-09-19/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-19/p010"},{"locus":"GA 114/1909-09-19/p011","url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-19/p011"}],"bead_confidence":"high","length_check":{"de_words":509,"en_words":471,"ratio":0.93,"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/RSP1964/19090919p01.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 114/1909-09-19/p010","GA 114/1909-09-19/p011"],"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":12,"locus":"GA 114/1909-09-19/p012","text":"The task of the Individuality incarnated as Zarathustra in ancient Persia was altogether different—in point of fact exactly the opposite. Zarathustra taught of the God *without*; he taught men to apprehend the great Cosmos spiritually. Buddha directed man's attention to his own inner nature, saying that as the result of development there gradually appear, out of the previous state of ignorance, the ‘six organs’ of which we have spoken, namely, the five sense-organs and Manas. But everything within man was originally born out of the Cosmos. We should have no eye sensitive to light if the light itself had not brought the eye to birth from out of the organism. Goethe said: ‘The eye was created by the light for the light.’ This is a profound truth. The light formed the eye out of neutral organs once present in the human body. In the same way, all the spiritual forces in the Universe work formatively upon man. Everything within him was organized, to begin with, out of divine-spiritual forces. Hence for every ‘inner’ there is an ‘outer’. The forces that are found within man stream into him from outside. And it was the task of Zarathustra to point to the realities that are outside, in man's environment. Hence, for example, he spoke of the ‘Amshaspands’, the great Genii, of whom he enumerated six—in reality there are twelve, but the other six are hidden. These Amshaspands work from outside as the creators and moulders of the organs of the human being. Zarathustra showed that behind the human sense-organs stand the Creators of man; he pointed to the great Genii, to the powers and forces outside man. Buddha pointed to the forces working *within* man. Zarathustra also pointed to forces and beings below the Amshaspands, calling them the ‘Izards’ or ‘Izeds’. They too penetrate into man from outside in order to work at the inner organization of his bodily nature. Here again Zarathustra was directing attention to spiritual realities in the Cosmos, to external conditions. And whereas Buddha pointed to the actual thought-substance out of which the thoughts arise from the human soul, Zarathustra pointed to the ‘Ferruers’ or ‘Fravashars’, to the ‘world-creative thoughts’ pervading the Universe and surrounding us everywhere. For the thoughts that arise in man are everywhere in existence in the world outside.","text_trust":"verbatim","quote_safe":true,"word_count":384,"url":"https://anthroposophy.ai/v1/steiner/en/ga/114/1909-09-19/p012","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/RSP1964/19090919p01.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 114/1909-09-19/p012"],"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."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":35,"passage_count":35,"word_count":6085},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":42,"passage_count":42,"word_count":5921,"completeness":{"ratio":0.97,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 114/1909-09-19/p010","passage_number":10,"text":"Lenken wir noch einmal den Blick zurück auf das, was der Buddha der Welt zu geben hatte. Wir haben die Lehre des Buddha aufgezählt als den achtgliedrigen Pfad, als das, was die Menschenseele als ihren Inhalt aufzunehmen hat, wenn sie den schlimmen Wirkungen des Karma entgehen will. Was Buddha der Welt gab, war das, was die Menschen im Laufe der Zeit aus ihrer eigenen Gesinnung und Moral zu entwickeln haben als Mitleid und Liebe. Ich habe Ihnen auch gesagt, daß in dem Augenblicke, als das Bodhisattva-Wesen in Buddha erschien, ein einzigartiger Zeitpunkt vorliegt. Wäre es damals nicht geschehen, daß der Bodhisattva vollständig in dem Leibe des großen Gautama Buddha erschienen wäre, dann hätte nicht in die eigene menschliche Seele aller Menschen dasjenige übergehen können, was wir Gesetzmäßigkeit, Dharma, nennen, die der Mensch aus sich selbst heraus nur entwickeln kann, wenn er seinen astralischen Inhalt aus sich heraussetzt, um sich zu befreien von allen schlimmen Wirkungen des Karma. Das wird uns auch in großartiger Weise in der Buddha-Legende angedeutet, indem gesagt wird, daß Buddha dahin gelangt, «das Rad des Gesetzes zu rollen». Das heißt, es ging wirklich von der Erleuchtung des Bodhisattva zum Buddha eine Stromwelle über die ganze Menschheit hin, und die Folge davon war, daß die Menschen jetzt aus ihrer eigenen Seele heraus Dharma entwickeln konnten und nach und nach sich hinaufschwingen können zu der ganzen Tiefe des achtgliedrigen Pfades. Dort liegt der Ursprung, als der Buddha zuerst die Lehre entwickelte, die eigentlich der moralischen Gesinnung der Erdenmenschen zugrunde zu legen war.","text_trust":"verbatim","quote_safe":true,"word_count":253,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-19/p010"},{"locus":"GA 114/1909-09-19/p011","passage_number":11,"text":"Das war die Aufgabe dieses Bodhisattva. Und wie die einzelnen Aufgaben auf die großen Individualitäten verteilt sind, das ersehen wir, wenn wir ursprünglich im Buddhismus groß und gewaltig alles finden, was der Mensch in seiner eigenen Seele als sein großes Ideal erleben kann. Das Ideal der menschlichen Seele, was der Mensch ist und sein kann, das ist der Inhalt der Predigt des Buddha. Aber das war auch genug für diese Individualität. Alles ist Innerlichkeit im Buddhismus, alles bezieht sich auf den Menschen und seine Entwickelung, und wir finden nichts im ursprünglichen, wirklichen Buddhismus von dem, was wir kosmologische Lehren nennen können, wenn sie auch später hineingetragen worden sind. Es muß ja alles zusammengegliedert werden. Aber die eigentliche Mission des Bodhisattva war diese: den Menschen die Lehre von der Innerlichkeit der ureigenen Seele zu bringen. So lehnt es der Buddha in gewissen Predigten sogar ab, über die kosmischen Zusammenhänge etwas Besonderes zu sagen. Alles wird so geprägt, daß die menschliche Seele, wenn sie die Lehre des Buddha auf sich wirken läßt, immer besser und besser werden kann. Der Mensch wird aufgefaßt als ein Wesen in sich; abgesehen wird von dem großen Mutterschoße des Universums, aus dem der Mensch hervorgegangen ist. Weil das die besondere Mission des Bodhisattva war, deshalb wirkt die Lehre des Buddha, wenn sie wahr erkannt wird, so warm und innerlich auf die menschliche Seele, und deshalb erscheint sie der menschlichen Seele, die sich mit ihr befassen will, so gefühlsmäßig durchdrungen, so innerlich warm da, wo sie, wiederum verjüngt, in dem Evangelium des Lukas auftritt.","text_trust":"verbatim","quote_safe":true,"word_count":256,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-19/p011"},{"locus":"GA 114/1909-09-19/p012","passage_number":12,"text":"Eine ganz andere Aufgabe hatte die Individualität, die als Zarathustra im alten persischen Volke inkarniert war, ganz die entgegengesetzte Aufgabe. Zarathustra lehrte, den Gott draußen, den großen Kosmos geistig zu begreifen und geistig zu durchdringen. Buddha lenkte den Blick auf die Innerlichkeit und sagte: Wenn sich der Mensch entwickelt, so treten aus dem Nichtwissen allmählich auf die «sechs Organe», die wir aufgezählt haben als die fünf Sinnesorgane und das Manas. — Alles aber, was im Menschen ist, ist aus der großen Welt herausgeboren. Wir hätten kein lichtempfindendes Auge, wenn das Licht nicht das Auge aus dem Organismus herausgeboren hätte. «Das Auge ist am Lichte für das Licht geschaffen», sagt Goethe. Das ist eine tiefe Wahrheit. Aus gleichgültigen Organen, die einst im Menschenleibe waren, hat das Licht das Auge herausgebildet. Ebenso bilden alle geistigen Kräfte in der Welt am Menschen. Was in ihm innerlich ist, das ist zuerst aus den göttlich-geistigen Kräften zusammenorganisiert. Für alles Innerliche findet sich daher ein Außerliches. Es strömen von außen die Kräfte in den Menschen ein, die dann in ihm sind. Und Zarathustra hatte die Aufgabe, auf das hinzuweisen, was Äußeres ist, was in der Umgebung des Menschen ist. Daher sprach er zum Beispiel von den Amshaspands, von den großen Genien, von denen er zunächst sechs aufzählte - eigentlich sind es zwölf, aber die anderen sechs sind verborgen. Diese Amshaspands wirken von außen organisierend als die Bildner und Gestalter der Organe des Menschen. Zarathustra zeigte, wie hinter den Sinnesorganen des Menschen die Schöpfer des Menschen stehen. Auf die großen Genien, auf die Kräfte, die wir außer uns finden, wies Zarathustra hin. Was als Kräfte im Menschen wirkt, was verborgene Kräfte im Menschen sind, darauf wies Buddha hin. Zarathustra aber wies dann auf diejenigen Kräfte und Wesenheiten, die unter den Amshaspands stehen, die er die achtundzwanzig Izards oder Izeds nannte, und die wieder von außen in den Menschen hineinwirken, um mit an seiner inneren Organisation zu arbeiten. Also wieder auf das Geistige im Kosmos, auf die äußeren Zusammenhänge wies Zarathustra hin. Und während der Buddha auf die eigentliche Denksubstanz hinwies, woraus die Gedanken aus der menschlichen.Seele aufsteigen, wies Zarathustra zu den Farohars oder Feruers oder Frawarschai hin, zu den weltschöpferischen Gedanken, die uns umgeben, die überall in der Welt zerstreut sind. Denn was der Mensch an Gedanken hat, das ist überall in der Welt draußen vorhanden.","text_trust":"verbatim","quote_safe":true,"word_count":389,"url":"https://anthroposophy.ai/v1/steiner/de/ga/114/1909-09-19/p012"}],"beads":[{"from":[10,11],"to":[10,11],"confidence":"high"},{"from":[12],"to":[12],"confidence":"high"}],"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)."}}