{"corpus":"steiner","locus":"GA 120/1910-05-20/p023","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"From what has been said we shall first of all conclude that perhaps after all there is something more in chance than is usually supposed. As a rule we believe chance to be something which cannot be satisfactorily explained either by the laws of nature, or by the laws of life, and that it constitutes a kind of surplus over and above what can be explained. Let us now add to this statement a fact which has helped us to understand so many aspects of life: Man, since he began his earth existence, has been subject to the two forces of the luciferic and ahrimanic principles. These forces and principles continually penetrate into man. While the luciferic forces act more within by influencing the astral body, the ahrimanic forces act rather through the external impressions which he receives. In what we receive from the external world there are contained the ahrimanic forces, and in what arises and acts within the soul in the shape of joy and dejection, desires, and so forth, there are contained the luciferic forces. The luciferic as well as the ahrimanic principles induce us to give way to error. The luciferic principle induces us to deceive ourselves as to our own inner life, to judge our inner life wrongly, to see Maya, illusion within ourselves. If we contemplate life rationally, we shall not find it difficult to discover Maya in our own soul life. Let us consider how very often we persuade ourselves that we have done one thing or another for this or that reason. Generally the reason is quite a different one, and far more profound. It may be found in temper, desire, or passion, but in our superficial consciousness we give quite a different explanation. Especially do we endeavour to deny the presence within our soul of that which the world does not greatly appreciate, and when we are driven to some act from purely egotistical motives, we frequently find ourselves clothing these crude egotistical impulses with a cloak of unselfishness, and explaining why it was necessary for us thus to act. As a rule we are not aware ourselves that we err. When we become aware of it, there generally begins an improvement accompanied by a certain feeling of shame. The worst of it is that for the most we are ignorant that we are driven to something from the depths of our soul, and then we invent a motive for the deed in question. This has also been discovered by modern psychologists. As there exists but little psychological culture today, however, these grotesque indications are brought forward, and interpretations are arrived at which are altogether peculiar. Any true investigator on observing such facts will naturally fathom their true significance and so realise that there are indeed two influences acting together, namely, our consciousness, and that which dwells in the deeper layers beneath the threshold of consciousness. But when the same facts are observed by a materialistic psychologist, he will set to work differently. He will immediately fabricate a theory about the difference between the pretext for our deeds and the real motive. If, for instance, a psychologist discusses the suicides of students which occur so frequently today, he will say that what is quoted as pretext is not the real motive; that the real motive lies far deeper, being found mostly in a misdirected sexual life, and that the real motive is so transformed that it deludes the consciousness for some reason or other.","text_trust":"verbatim","quote_safe":true,"title":"5. Natural and Accidental Illness in Relationship to Karma","site_heading":null,"date":"1910-05-20","location":null,"word_count":583,"url":"https://anthroposophy.ai/v1/steiner/en/ga/120/1910-05-20/p023","alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"RSP1984","book_title":"Manifestations of Karma","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA120/English/RSP1984/19100520p01.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. 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Diese Kräfte und Prinzipien spielen fortwährend in den Menschen hinein, wobei-die luziferischen Kräfte mehr dadurch wirken, daß sie das Innere des astralischen Leibes des Menschen ergreifen, während die ahrimanischen Kräfte mehr wirken durch das, was der Mensch als äußere Eindrücke empfängt. In dem, was wir von der Außenwelt empfangen, sitzen die ahrimanischen Kräfte; und in dem, was als Lust oder Unlust, als Affekte und so weiter in der Seele aufsteigt und wirkt, sitzen die luziferischen Kräfte. Nun führt sowohl das luziferische wie das ahrimanische Prinzip dazu, daß wir uns Täuschungen hingeben; das luziferische Prinzip führt dazu, daß wir uns über unser eigenes Inneres Täuschungen hingeben, daß wir über unser eigenes Inneres falsch urteilen können, eine Illusion im eigenen Inneren schauen können. Es wird Ihnen nicht schwer werden, wenn Sie das Leben vernünftig betrachten, diese Maja im eigenen Seelenleben gewahr zu werden. Versuchen Sie es zu betrachten, wie unendlich oft sich der Mensch einredet, er tue dieses oder jenes aus diesem oder jenem Grunde. Er tut es aber gewöhnlich aus einem ganz andern Grunde, der wesentlich tiefer sitzt; aber er erklärt sich die Handlung, zu der er getrieben wird durch Zorn und Leidenschaft, in seinem Oberbewußtsein auf eine ganz andere Art. Namentlich versucht er das, was in der Welt nicht geschätzt wird, hinwegzudekretieren. Und wenn der Mensch aus recht egoistischen Affekten heraus zu etwas getrieben wird, werden Sie es oft erleben können, daß er seinen grobklotzig-egoistischen Trieben ein unegoistisches Mäntelchen umhängt und erklärt, warum es hat geschehen müssen. Der Mensch weiß aber gewöhnlich selbst nicht, daß er so vorgeht. Wenn er es weiß, tritt gewöhnlich schon der Anfang zu einer Besserung mit einem gewissen Schamgefühl ein. Das schlimmste ist, daß der Mensch aus der Tiefe seiner Seele heraus zu etwas getrieben wird — und sich dann ein Motiv ausdenkt, aus dem er die betreffende Handlung getan habe. Das haben auch schon die modernen Psychologen bemerkt. Aber nur weil heute so wenig psychologische Bildung vorhanden ist, kommen derartig groteske Ausbildungen solcher Wahrheiten zustande, wie das bei den heutigen materialistischen Psychologen der Fall ist. Sie kommen zu ganz eigenartigen Ausdeutungen des Lebens.","text_trust":"verbatim","quote_safe":true,"word_count":458,"url":"https://anthroposophy.ai/v1/steiner/de/ga/120/1910-05-20/p021"},{"locus":"GA 120/1910-05-20/p022","passage_number":22,"text":"Derjenige, der als Geistesforscher eine solche Tatsache bemerkt, wird sie natürlich in ihrer wahren Bedeutung durchschauen und so charakterisieren, daß in der Tat die zwei Dinge zusammenwirken: das Bewußstsein, und das, was als die tieferen Gründe unter der Schwelle des Bewußtseins waltet. Bemerkt es aber ein materialistischer Psychologe, so wird er die Sache anders behandeln. Da spintisiert er gleich eine Theorie heraus über den Unterschied zwischen dem Vorwand, den der Mensch zu einer Handlung annimmt, und zwischen dem eigentlichen Motiv. -— Wenn zum Beispiel ein Psychologe spricht über die heute so viel notierten Schülerselbstmorde, so sagt er, was als Vorwand dazu angeführt würde, das sei nicht das eigentliche Motiv; die eigentlichen Motive lägen viel tiefer: sie lägen meistens in einem irregeleiteten Geschlechtsleben. Diese würden umgewandelt, so daß sie dann dem Bewußtsein diese oder jene Gründe vortäuschen.","text_trust":"verbatim","quote_safe":true,"word_count":136,"url":"https://anthroposophy.ai/v1/steiner/de/ga/120/1910-05-20/p022"}],"english":["GA 120/1910-05-20/p023"],"method":"length","confidence":"medium","correspondence":"established","length_check":{"de_words":594,"en_words":583,"ratio":0.98,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 120/1910-05-20/p021","GA 120/1910-05-20/p022"]},"witness_completeness":{"ratio":0.98,"band":"comparable","note":null,"word_count":6654,"original_word_count":6799,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"RSP1984","book_title":"Manifestations of Karma","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA120/English/RSP1984/19100520p01.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 120/1910-05-20/p021","GA 120/1910-05-20/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. 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