{"corpus":"steiner","locus":"GA 127/1911-02-11/p011-p016","extent":"range","passage_number":11,"through":16,"paragraph_count":6,"first_locus":"GA 127/1911-02-11/p011","last_locus":"GA 127/1911-02-11/p016","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"The Son of God and the Son of Man","date":"1911-02-11","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"Singles","book_title":null,"publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA127/English/Singles/19110211p01.html","evidence":null,"reason":"no_translator_named","note":"Neither the lecture's own page nor rsarchive's lecture list names a translator for it. No translator is established for this lecture: nothing at the level of the lecture names one. 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There is by no means the same relationship between etheric body and astral body and ego in early childhood as there is in the later years of a man's life. In considering the development of the individual himself, account must be taken of the fact that the relationship between the members of his constitution changes. A very specially important period in the course of an individual human life is the one that comprises approximately the first three years. In that period, every individual is fundamentally a different being from the being he is later on. We know that these first three years are sharply demarcated from later life by two facts.—One is that it is only after this first period that the human being learns to say “I”, to grasp and understand his egohood. The other is that when, in later years, a man is looking back over his life, he can at most remember only as far back as this point of time—the point at which this three-year period is separated from the later life. In the normal state no human being knows anything of what happened before this point of time. In a certain respect man is then quite a different being. On that subject, too, modern psychologists talk the most incredible nonsense. We, however, must adhere firmly to the knowledge that in actual fact it is not until after that period that the human being becomes conscious of his egohood. There are books on psychology today in which we may read that the human being learns first to think and then to speak. Such rubbish as is written today in popular literature on psychology is only possible in an age when those who pursue psychology in official positions are automatically regarded as serious scientists. One of the most important things of all is that we should bear in mind the division between the first years of life and the later years, and regard man during those early years as a being who is quite different from the one he is later on. It is only later that the ego appears, the ego with which everything else is bound up. But let nobody believe that before this point of time the ego was inactive. Of course it was not inactive! It is not the case that until the third year of life the ego remains unborn. It was already there, but its task was not that of penetrating into the activity of consciousness. What, then, was its task? The ego is the most important spiritual factor in the development of the three sheaths of the child: astral body, etheric body, physical body. The physical sheath of the brain is constantly re-moulded and there the ego is continually at work. It cannot become conscious because it has a quite different task to fulfil: it has first to shape the instrument of consciousness. That of which we later become conscious works, to begin with, upon our physical brain during the first years of life. The task devolving upon the ego changes—that is all. It works first *upon* us, then *within* us. The ego is in reality a sculptor and the greatness of what it achieves in the actual forming of the physical brain can never be adequately described. The ego is a supreme artist! But what is the source, the giver of its power? The ego has this power because, during the first three years of life the forces of the angels, of the Hierarchy next above our own, stream into it. In very truth—and this is no figure of speech, no simile, but an actual truth—an angel, that is to say, a being of the nearest higher Hierarchy, works in man through his ego, moulding and shaping him. It is as if the man were borne by the whole current of spiritual life, as if he were floating upwards to the higher Hierarchies whose forces stream into him. And the moment he learns to say “I”, it is as if some of this force were cut off, as if he himself were called upon to do something formerly done by the angel.","text_trust":"verbatim","quote_safe":true,"word_count":733,"url":"https://anthroposophy.ai/v1/steiner/en/ga/127/1911-02-11/p011","german_anchor":{"de_prefix":"1911-02-11","de_passages":[{"locus":"GA 127/1911-02-11/p011","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p011"},{"locus":"GA 127/1911-02-11/p012","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p012"}],"bead_confidence":"high","length_check":{"de_words":645,"en_words":733,"ratio":1.14,"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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See witness_completeness for how much of the original this witness holds."}},{"passage_number":12,"locus":"GA 127/1911-02-11/p012","text":"In the first years of life there is actually given to us something like a last echo of what prevailed to a certain extent through the whole of human life in the first Post-Atlantean epoch. Immediately after the great Atlantean catastrophe, throughout the whole of his life or at very least through the first half of it, the human being was more or less like he now is during the first years of life only. We can picture this clearly if we think of the early Indian civilisation-epoch. The most truly childlike among the men of that epoch were the great Teachers of the Indian people, the Holy Rishis. I have often spoken of them. If we were to picture the Holy Rishis according to the pattern of a modern savant, we should be very far from the truth. If a man were to encounter them today he would not regard them as of any account at all; they would seem to him to be nothing more than naïve, childlike peasants—but the childlike quality that was manifest in the Rishis is perhaps nowhere to be found today. At certain times an inflowing stream of inspiration became articulate through them and then they gave voice to secrets of the higher worlds, because throughout their whole life the word “I”, in the sense in which modern man uses it, never passed their lips. They never said “I”. They differed from a child today inasmuch as a child possesses the faculty of ideation. But the highest treasures of wisdom flowed into them in the same form of soul-life; it was as if a child today were to give utterance to the most sublime wisdom during the first three years of its life. Actually it is not the child who is speaking—but perhaps this applies now only to a part of mankind. I have so often referred to the saying: The wisest can learn most from a child. And when someone who is himself able to look into the spiritual worlds has a child before him, with the stream that rises up into the spiritual world, it is as if—forgive the homely expression—he has in the child something like a telephone-line into the spiritual worlds. The spiritual world speaks through the child, but men are not aware of it. The wisest can learn most from a child. It is not the child that is speaking, but the angel is speaking out of the child.","text_trust":"verbatim","quote_safe":true,"word_count":410,"url":"https://anthroposophy.ai/v1/steiner/en/ga/127/1911-02-11/p012","german_anchor":{"de_prefix":"1911-02-11","de_passages":[{"locus":"GA 127/1911-02-11/p013","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p013"}],"bead_confidence":"high","length_check":{"de_words":387,"en_words":410,"ratio":1.06,"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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See witness_completeness for how much of the original this witness holds."}},{"passage_number":13,"locus":"GA 127/1911-02-11/p013","text":"And now the question is: What is there to be said of man's whole constitution in later years, bearing in mind that in the earliest period of his life the ego is not merely the fourth member of his own being but at the same time the lowest member of an angel?—for we can speak of these “members” of an angel in connection with this period and of the child's ego as the lowest member of the angel. The connections between the members are quite different from those prevailing in later life. The question therefore is: What is the nature of the change? What is it that takes place in later life? It is as though the living stream had been cut off; the human being loses the living connection with the spiritual world. Hence it is in the earliest years of life that the forces a human being brings with him from his former incarnations are most perceptible. It is then that the essential, spiritual core of his being works the most strongly and deeply to elaborate the bodily organisation in such a way that it is suitable for the incarnation. How is the later normal consciousness related to this? The answer is that, today, the human being simply no longer has a bodily nature—the etheric body and its relationship to the physical body—such as was present in and at the time of the Holy Rishis. In that epoch there persisted through the whole of life the inherited relationship between etheric body and astral body that made it possible for the ego to mould the outer sheath of the human being. Today, already at birth, we inherit such a dense and demanding physical body that only a small part of the work formerly accomplished by the ego can now be carried out. Our physical body is no longer really suitable for what we ourselves are during the first three years of our life. What we inherit is a physical body that is suitable for the later years of life, and this body is not adapted for directing the eyes upwards into the spiritual worlds. The child himself has no knowledge of what is streaming down into him and those around him most certainly have none; for the physical body has altered, has become denser, drier. We are born with a soul that in the first three years of our life still stretches up into the spiritual worlds; but we are born with a body that is called upon to develop, through the whole of the rest of our life, the consciousness in which the ego lives. If we had not this dense physical body it would be possible for us in the conditions of the present cycle of human existence to remain childlike in the sense indicated; but because we have this dense physical body, communion with the spiritual world during the first three years of life cannot come to full consciousness.","text_trust":"verbatim","quote_safe":true,"word_count":493,"url":"https://anthroposophy.ai/v1/steiner/en/ga/127/1911-02-11/p013","german_anchor":{"de_prefix":"1911-02-11","de_passages":[{"locus":"GA 127/1911-02-11/p014","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p014"}],"bead_confidence":"high","length_check":{"de_words":384,"en_words":493,"ratio":1.28,"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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This can most easily be expressed by the two concepts which in earlier times designated these two beings within us. The one is the concept of the being of spirit-and-soul in the first three years of childhood, the being who is now no longer really adapted to the external nature of man and is, moreover, unable to unfold ego-consciousness: this being of spirit-and-soul was called in olden times the *Son of God*. And the being whose physical body today is so constituted that ego-consciousness can awaken within it was called the *Son of Man*.—The Son of God within the Son of Man.—The conditions prevailing today are such that the Son of God can no longer become conscious in the Son of Man, but must first be separated if the ego-consciousness of today is to arise. It is the task of man, through conscious absorption of the realities of the spiritual world, so to transform and make himself master of his external sheaths that the Son of Man is gradually permeated by the Son of God. When the earth has reached the end of its evolution, man must have consciously achieved what he has no longer been able to achieve from childhood onwards: he must have completely permeated what he is as Son of Man with the divine part of his being. What is it that must completely permeate and flow through his human nature? What is it that must pour into every part of the physical, etheric and astral bodies, so that the whole Son of Man is permeated with the Son of God? It is that which lives in the first three years of life, but permeated with the fully conscious ego—this it is that must spread through the whole man.","text_trust":"verbatim","quote_safe":true,"word_count":320,"url":"https://anthroposophy.ai/v1/steiner/en/ga/127/1911-02-11/p014","german_anchor":{"de_prefix":"1911-02-11","de_passages":[{"locus":"GA 127/1911-02-11/p015","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p015"},{"locus":"GA 127/1911-02-11/p016","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p016"}],"bead_confidence":"high","length_check":{"de_words":571,"en_words":605,"ratio":1.06,"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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The soul-nature of such a being cannot penetrate the outer sheaths of an ordinary man of present-day development, for he would not be able to realise the human Ideal of earthly evolution, would not be able to make it manifest. We should have, as it were, to tear the soul out of him and put in its place a soul such as is present in the first three years of life, but permeated with full ego-consciousness. In no other way could an Ideal of earth-evolution stand before us. And for how long would such a soul be able to endure a physical human life? The physical body is capable of bearing such a soul for three years only; then, if it is not to be shattered, it is bound to overpower that soul. The whole karma of the earth would have to be so organised that after three years the physical body is shattered. For in man as he is today, the being who lives in him for three years is overpowered; if, however, it were to remain, it would overpower and shatter the physical body. The Ideal of man's mission on the earth can therefore be fulfilled only if, while the physical body, etheric body and astral body remain, the ordinary soul-nature is ejected and the soul-nature of the first three years, plus full ego-consciousness, is inserted in its place. Then this soul would shatter the human body; but during these three years it would present a perfect example of what man can achieve.","text_trust":"verbatim","quote_safe":true,"word_count":285,"url":"https://anthroposophy.ai/v1/steiner/en/ga/127/1911-02-11/p015","german_anchor":{"de_prefix":"1911-02-11","de_passages":[{"locus":"GA 127/1911-02-11/p015","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p015"},{"locus":"GA 127/1911-02-11/p016","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p016"}],"bead_confidence":"high","length_check":{"de_words":571,"en_words":605,"ratio":1.06,"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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The human Ideal was once actually placed before mankind on the earth. Through the Baptism in Jordan, the soul with which we are connected during the first three years of childhood—but in this case completely permeated by the ego and in unbroken connection with the spiritual world—entered into a human body from which the earlier soul had departed. And then, after three years, this soul from the spiritual worlds shattered the bodily sheaths. Therefore we have before us in the first three years of life a faint image, an utterly inadequate image, of the Christ-Being Who lived for three years on earth in the body of Jesus. And if we try to develop in ourselves a manhood whose nature is that of the soul of childhood but fully permeated with the reality and content of the spiritual world, then we have a picture of that Egohood, that Christhood, of which St. Paul is speaking when he calls upon men to fulfil the “Not I, but Christ in me”.—This is the childlike soul, permeated with full and complete egohood. Thereby the human being is able to permeate his “Son of Man” with his “Son of God” and to fulfil his earthly Ideal, to overcome his external nature and once again to find the connection with the spiritual world.","text_trust":"verbatim","quote_safe":true,"word_count":240,"url":"https://anthroposophy.ai/v1/steiner/en/ga/127/1911-02-11/p016","german_anchor":{"de_prefix":"1911-02-11","de_passages":[{"locus":"GA 127/1911-02-11/p017","url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p017"}],"bead_confidence":"high","length_check":{"de_words":245,"en_words":240,"ratio":0.98,"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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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":22,"passage_count":22,"word_count":5895},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":28,"passage_count":28,"word_count":6433,"completeness":{"ratio":1.09,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 127/1911-02-11/p011","passage_number":11,"text":"Nun ist das nicht nur so für die ganze menschliche Entwickelung, daß dieses Verhältnis der einzelnen menschlichen Wesensglieder sich ändert, sondern auch für das einzelne Menschenleben. Es ist keineswegs dasselbe Verhältnis zwischen Ätherleib und Astralleib und Ich für die erste Kindheit und für das spätere Alter des Menschen. Auch beim Menschen selber, bei der einzelnen menschlichen Entwickelung müssen wir darauf Rücksicht nehmen, daß das Verhältnis sich ändert. Wir haben namentlich als eine sehr wichtige Zeit im Verlauf des menschlichen Einzellebens jene Zeit, welche die drei ersten Lebensjahre ungefähr umfaßt. Im Grunde ist jeder Mensch da ein ganz anderes Wesen als später. Wir wissen, daß diese drei ersten Jahre und die spätere Zeit scharf voneinander abgegrenzt sind durch zwei Tatsachen. Die eine ist diese, daß der Mensch erst nach Verlauf dieser Zeit lernt, das Ich zu erfassen, zu sich Ich zu sagen, seine Ichheit zu verstehen. Das andere ist, daß der Mensch, wenn er sich später zurückerinnert, sich nur bis an diesen Zeitpunkt höchstens zurückerinnert, der diesen Zeitraum von dem späteren Leben trennt. Kein Mensch weiß im normalen Zustand irgend etwas, was diesem Zeitpunkt vorangeht. Der Mensch ist da ein ganz anderes Wesen in einer gewissen Beziehung. Und wenn auch wiederum heutige Psychologen die unglaublichsten Kindereien sagen, müssen wir dennoch an dieser Erkenntnis festhalten, daß in der Tat der Mensch zu einem Bewußtsein seiner Ichheit erst nach Verlauf dieser Zeit kommt. Es gibt heute schon sogar Psychologien, in denen man lesen kann, der Mensch lernte zuerst denken und dann sprechen. Nun, solches Blech, wie es heute geschrieben wird in populären psychologischen Schriften, ist nur möglich in einem Zeitalter, in dem diejenigen Menschen, die heute an den offiziellen Stellen Psychologie treiben, als ernsthafte Wissenschafter angesehen werden. Diese Tatsache gehört zu den wichtigsten, daß wir die Scheidung dieser ersten Lebensjahre von den späteren ins Auge fassen und sozusagen die ersten Lebensjahre hindurch den Menschen als ein ganz anderes Wesen ansehen als später. Später erst tritt das Ich des Menschen, dasjenige, woran alles gebunden ist, auf. Aber kein Mensch sollte behaupten, daß dieses Ich vorher untätig war. Es war natürlich nicht untätig. Es wird nicht erst geboren im dritten Jahre; es war da, es hatte nur eine andere Aufgabe als in die Tätigkeit des Bewußtseins einzugreifen.","text_trust":"verbatim","quote_safe":true,"word_count":372,"url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p011"},{"locus":"GA 127/1911-02-11/p012","passage_number":12,"text":"Was hatte es für eine Aufgabe? Es ist der wichtigste spirituelle Faktor bei der Bildung der drei Hüllen des Kindes, des Astralleibes, Atherleibes und physischen Leibes. Die physische Hülle des Gehirns wird fortwährend umgebildet. Da haben wir fortwährend das Ich an der Arbeit. Es kann nicht bewußt werden, weil es eine ganz andere Aufgabe hat: es muß erst das Werkzeug des Bewußtseins formen. Dasselbe, was uns später bewußt wird, arbeitet erst an unserem physischen Gehirn in den ersten Lebensjahren. Es ist sozusagen nur eine Änderung der Aufgabe des Ich. Erst arbeitet es an uns, dann in uns. Es ist wirklich ein Plastiker zuerst, dieses Ich, und es ist unsagbar, was dieses Ich an der Formung selbst dieses physischen Gehirns leistet. Ein gewaltiger Künstler ist dieses Ich. Aber wer gibt ihm die Kraft? Diese Kraft hat es aus dem Grunde, weil in das Ich in den ersten drei Lebensjahren die Kräfte der nächsthöheren Hierarchie, der Engel einströmen. In der Tat arbeitet — das ist kein Bild, das ist kein Gleichnis, sondern tatsächlich eine Wahrheit - im Menschen durch das Ich des Menschen Engel, das heißt eine Wesenheit der nächsthöheren Hierarchie. Diese Wesenheit arbeitet in dem Ich und durch das Ich an dem Menschen, ihn plastisch ausgestaltend. Es ist, wie wenn der Mensch den ganzen Strom des spirituellen Lebens hätte, als ob er zu den höheren Hierarchien hinaufflösse und da die Kräfte der höheren Hierarchien auf ihn hereinströmten. Und in dem Augenblick, wo er lernt Ich zu sagen, ist es so, als ob etwas von der Kraft abgetrennt würde, wie wenn er dazu berufen würde, etwas zu tun von dem, was der Engel vorher tat.","text_trust":"verbatim","quote_safe":true,"word_count":273,"url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p012"},{"locus":"GA 127/1911-02-11/p013","passage_number":13,"text":"Damit aber haben wir in den ersten Lebensjahren tatsächlich etwas gegeben, was uns wie ein letzter Nachklang dessen erscheint, was durch das ganze menschliche Leben auch noch in einem gewissen Grade da war in der ersten nachatlantischen Zeit. So wie der Mensch ungefähr in den ersten Lebensjahren ist, so war der Mensch fast sein ganzes Leben hindurch, mindestens die erste Hälfte seines Lebens, unmittelbar nach der großen atlantischen Katastrophe. Das können wir uns deutlich an der ersten indischen Kultur vergegenwärtigen. Die kindlichsten Menschen in der ersten indischen Kultur waren die großen Lehrer des indischen Volkes, die heiligen Rishis. Ich habe öfter auf sie aufmerksam gemacht. Wenn man sie sich vorstellen würde nach dem Muster eines heutigen Gelehrten, würde man sehr fehl gehen. Wenn ein heutiger Mensch sie treffen würde, würde er sie überhaupt nicht für erhebliche Menschen betrachten. Sie würden ihm einfach kindlich naive Bauern sein. Es gibt vielleicht heute solche Kindlichkeit gar nicht mehr, wie sie bei den Rishis vorhanden war. Dann aber, wenn sie ihre Zeiten hatten, sprach durch sie das, was als Strom der Inspiration hereinströmte, dann sagten sie Dinge, welche die Geheimnisse der höheren Welten waren, weil sie ihr ganzes Leben hindurch eigentlich niemals das Wort Ich im Sinne der heutigen Menschen über ihre Lippen brachten. Sie haben nie Ich gesagt. Sie unterschieden sich also von dem Kind dadurch, daß das Kind das primitive Vorstellen hat. Aber in dieselbe Form des Seelenlebens flossen herein die höchsten Weisheitsschätze, wie wenn heute ein Kind in den ersten drei Jahren die größte Weisheit sagen würde. Die sagt es im Grunde nicht - aber vielleicht doch nur für einen Teil der Menschen nicht. Vielleicht darf ich Sie daran erinnern, daß ich öfter den Satz ausgesprochen habe: Der Weiseste kann vielleicht am meisten von dem Kinde lernen. — Und wenn tatsächlich derjenige, der selber in die geistigen Welten hineinschauen kann, das Kind vor sich hat mit dem Strom, der in die geistige Welt hinaufgeht, dann ist das so — verzeihen Sie den trivialen Ausdruck -, dann hat derjenige, der in die geistigen Welten hineinzusehen vermag, in dem Kinde etwas wie einen Telephonanschluß in die geistigen Welten. Durch das Kind spricht die geistige Welt. Die Menschen wissen es nur nicht. Der Weiseste kann am meisten von dem Kinde lernen. Das Kind spricht nicht, sondern der Engel aus dem Kinde.","text_trust":"verbatim","quote_safe":true,"word_count":387,"url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p013"},{"locus":"GA 127/1911-02-11/p014","passage_number":14,"text":"Nun ist die Frage diese: Wie verhält sich zum späteren Leben die ganze Konstitution des Menschen dann, wenn sein Ich nicht bloß das vierte Glied ist, sondern zugleich das unterste Glied eines Engels ist? Wir könnten geradezu die Glieder des Engels für diese Zeit anführen, das Kindes-Ich als das unterste Glied des Engels aufzählen. Die Beziehungen sind ganz anders als später zwischen den Wesensgliedern. Es fragt sich also, wie verwandelt sich das später beim Menschen? Was geht da später vor? - Es wird so etwas wie die lebendige Strömung abgeschnürt, der Mensch verliert den lebendigen Zusammenhang mit der geistigen Welt. Daher sind auch in diesen ersten Lebensjahren am Menschen am intensivsten bemerkbar diejenigen Kräfte, die er aus seinen früheren Inkarnationen mitbringt. Da arbeitet am intensivsten der Wesenskern der geistigen Teile, so die Körperlichkeit herauszugestalten, daß sie geeignet ist für die Inkarnation. Wie verhält sich das spätere normale Bewußtsein dazu? So, daß der Mensch heute eben nicht mehr jenen Leib hat, jenen Ätherleib und seine Beziehungen zum physischen Leib, wie sie bei den heiligen Rishis vorhanden waren. Da blieb das ganze Leben hindurch jenes Vererbungsverhältnis für den Ätherleib und Astralleib, welches möglich machte, daß dieses Ich plastisch arbeiten konnte an der äußeren Hülle des Menschen. Heute erben wir schon mit der Geburt einen so dichten und anspruchsvollen physischen Leib, daß nur ein geringer Teil der Arbeit von dem Ich geleistet werden kann, der früher geleistet worden ist. Unser physischer Leib ist nicht mehr geeignet für das, was wir in den ersten drei Jahren sind. Wir erben jenen physischen Leib, den wir für die späteren Lebensjahre brauchen, und der ist nicht geeignet, das Auge hinaufzurichten in die geistigen Welten. Das Kind weiß nicht, was herunterströmt, und die Umstehenden erst recht nicht, denn es hat sich der physische Leib geändert, er ist dichter, trockener geworden. Wir werden geboren mit einer Seele, die noch in den ersten drei Jahren in die geistigen Welten hinaufragt, aber wir werden mit einem Leib geboren, der dazu berufen ist, das Bewußtsein, in dem das Ich lebt, unser ganzes übriges Leben hindurch zu entwickeln. Hätten wir nicht diesen dichten physischen Leib, so würden wir allerdings kindlich bleiben vermöge des heutigen Menschheitszyklus. Aber weil wir ihn haben, kann das Zusammenleben mit der spirituellen Welt während der drei ersten Jahre nicht zum vollen Bewußtsein kommen.","text_trust":"verbatim","quote_safe":true,"word_count":384,"url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p014"},{"locus":"GA 127/1911-02-11/p015","passage_number":15,"text":"Was muß jetzt eintreten im Laufe der Menschheitsentwickelung? Was ist das einzig Gesunde? Wir können am leichtesten dieses Gesunde aussprechen, wenn wir die beiden Begriffe der alten Zeit gebrauchen für diese zwei Menschen, die in uns leben. Der eine Mensch ist der geistig-seelische in den ersten drei Kindheitsjahren, der nicht mehr recht zum äußeren Menschen paßt, aber kein Ich-Bewußtsein entwickeln kann. Diesen Menschen nannte man in alten Zeiten den Gottessohn. Und den, der heute seinen physischen Leib so hat, daß das Ich-Bewußtsein darin leben kann, nannte man den Menschensohn. So daß der Gottessohn im Menschensohn lebt. Heute ist es so, daß der Gottessohn sich nicht mehr bewußt werden kann im Menschensohn, sondern erst abgeschnürt werden soll, wenn das heutige Ich-Bewußtsein auftreten soll. Aber des Menschen Aufgabe ist es, den Menschensohn, die äußeren Hüllen, durch bewußte Aufnahme der spirituellen Welt so umzugestalten, so zu überwinden, so sich über das zum Herrn zu machen, daß nach und nach der Menschensohn wiederum ganz durchdrungen wird vom Gottessohn. Wenn die Erde am Ende ihrer Entwickelung angelangt sein wird, muß der Mensch bewußt gemacht haben, was er unbewußt von der Kindheit herauf nicht mehr machen kann. Mit seinem göttlichen Teil muß er seinen Menschensohn ganz durchdrungen haben. Was muß den Menschen ganz durchdringen und durchgießen, was muß sich in alle Glieder des physischen, Äther- und Astralleibes hineingießen, damit der Mensch seinen ganzen Menschensohn mit dem ganzen Gottessohn durchdringt? Da muß - vom Ich durchdrungen, vollbewußt -, was in den drei ersten Lebensjahren lebt, den ganzen Menschen durchdringen, das muß sich ergießen.","text_trust":"verbatim","quote_safe":true,"word_count":256,"url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p015"},{"locus":"GA 127/1911-02-11/p016","passage_number":16,"text":"Nehmen wir an, es sollte vor uns auftreten wie ein Muster dessen, was der Mensch werden soll, ein Wesen wie ein Ideal. Was muß sich bei diesem Wesen erfüllen? Dasjenige, was als Seele in diesem Wesen drinnen sitzt, kann man nicht brauchen, das kann die äußeren Hüllen nicht durchdringen. Ein gewöhnlicher Mensch der heutigen Entwickelung würde nicht das menschliche Erdenideal verwirklichen können, würde es nicht darstellen können. Wir müßten die Seele herausreißen, sozusagen ihn vor uns stehen haben wie er als Menschensohn die Seele herausreißt, und eine solche Seele in diesen Menschen hineinsenken, die wie die Seele in den drei ersten Lebensjahren ist, nur von vollem Ich-Bewußtsein durchdrungen. Auf keine andere Weise könnten wir ein Ideal der Erdenentwickelung vor uns hinstellen als einen Menschen, dem wir ausreißen seine Seele und dem wir eine Seele einpflanzen wie in den drei ersten Jahren, und diese kindliche Seele müßte das volle Ich-Bewußtsein haben. Die müßten wir einpflanzen. Und wie lange würde dann in einem physischen Menschenleben es eine solche Seele aushalten können? Der physische Leib kann nur drei Jahre hindurch eine solche Seele tragen, dann muß er eine solche Seele unterjochen. Also bei einem solchen Menschen muß der physische Leib nach drei Jahren zerbrechen. Es müßte das ganze Karma der Erde so ein ‚erichtet sein, daß der physische Leib nach drei Jahren zerbricht. Denn beim Menschen, wie er heute ist, ist es so, daß das, was in drei Jahren lebt, unterjocht wird. Bleibt es aber, so müßte es umgekehrt den physischen Leib unterjochen und zersprengen. Also ein Ideal dessen, was die Menschen-Erdenmission ist, würde sich nur erfüllen, wenn in einem Menschen physischer Leib, Atherleib und Astralleib für sich blieben, die gewöhnliche Seelenhaftigkeit herausgerissen würde, die Seelenhaftigkeit der drei ersten Jahre mit vollem Ich-Bewußtsein hineingesenkt würde. Dann würde die Seele den Menschenleib zersprengen, aber während dieser Jahre würde es darleben ein volles Musterbild dessen, was der Mensch erreichen kann.","text_trust":"verbatim","quote_safe":true,"word_count":315,"url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p016"},{"locus":"GA 127/1911-02-11/p017","passage_number":17,"text":"Dieses Ideal ist das Christus-Ideal, und was in der Jordan-Taufe geschehen ist, ist die Realität dessen, was geschildert worden ist. Es wurde tatsächlich dieses vor die Erdenmenschheit hingestellt, was wir als das menschliche Ideal begreifen müssen. Es kann gar nicht anders sein. Was wir da einsehen, ist geschehen. Es ist geschehen, daß durch die Jordan-Taufe die Seele, an die wir gebannt werden während unserer drei ersten Kindheitsjahre, aber nun voll durchdrungen vom menschlichen Ich, in vollem Zusammenhang mit der spirituellen Welt nach oben, in einen menschlichen Leib, aus dem die frühere Seele herausging, hineinversetzt worden ist, und daß nach drei Jahren diese Seele aus den spirituellen Welten die Leiber zersprengt hat. So haben wir in den drei ersten Lebensjahren ein schwaches Abbild dessen vor uns, gleichsam ein ganz entblößtes Abbild dessen, was als Christus-Wesenheit drei Jahre lang im Leib des Jesus auf der Erde gelebt hat. Und wenn wir eine solche Menschenwesenheit in uns selber auszubilden versuchen, die wie die Kindheitsseele ist, aber voll durchdrungen von allem Inhalt der spirituellen Welt, dann haben wir eine Vorstellung jener Ichheit, jener Christusheit, von der Paulus spricht, als er die Forderung an die Menschen stellt: Nicht ich, sondern der Christus in mir —: die mit der vollen Ichheit erfüllte kindliche Seele. Dadurch wird der Mensch so, daß er seinen Menschensohn durchdringen kann mit seinem Gottessohn und imstande sein wird, sein Erdenideal zu erfüllen, zu überwinden alle äußere Wesenheit und den Zusammenhang wieder zu finden mit der spirituellen Welt.","text_trust":"verbatim","quote_safe":true,"word_count":245,"url":"https://anthroposophy.ai/v1/steiner/de/ga/127/1911-02-11/p017"}],"beads":[{"from":[11],"to":[11,12],"confidence":"high"},{"from":[12],"to":[13],"confidence":"high"},{"from":[13],"to":[14],"confidence":"high"},{"from":[14,15],"to":[15,16],"confidence":"high"},{"from":[16],"to":[17],"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)."}}