{"corpus":"steiner","locus":"GA 130/1911-09-21/p020-p025","extent":"range","passage_number":20,"through":25,"paragraph_count":6,"first_locus":"GA 130/1911-09-21/p020","last_locus":"GA 130/1911-09-21/p025","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Buddha and Christ: The Sphere of the Bodhisattvas","date":"1911-09-21","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"D. S. Osmond","identified_edition":"Singles","book_title":"Buddha and Christ: The Sphere of the Bodhisattvas","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA130/English/Singles/19110921p01.html","evidence":"lecture_page_line"},"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. 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The forces to which intellectual progress is mainly due all proceed from the impulse given by a great Individuality of the fourth post-Atlantean epoch who is known to you all, namely Gautama Buddha. It is a remarkable discovery of spiritual investigation that the most penetrating, most significant, thoughts conceived in our present epoch have proceeded from Gautama Buddha. This is all the more remarkable inasmuch as until the days of Schopenhauer—therefore by no means long ago—the name of Gautama Buddha was almost unknown in the West. This is very understandable, for when Gautama Buddha was born as the son of King Suddhodana, he rose from the rank of Bodhisattva to that of Buddha, and to become a Buddha means that the Individuality concerned does not incarnate again on Earth in a body of flesh. The Bodhisattva-Individuality who became Buddha five or six centuries before the beginning of the Christian era has not since incarnated, nor can he incarnate, in a physical body. But instead he sends down his forces from the higher worlds, from the super-sensible worlds, and inspires all bearers of culture who are not yet permeated by the Christ Impulse. Consciousness of this truth was demonstrated in a beautiful legend written down by John of Damascus in the eighth century and well known throughout Europe in the Middle Ages. It is the legend of Barlaam and Joshaphat, which relates how he who had become the successor of Buddha (Joshaphat is a phonetic variation of ‘Bodhisattva’) received teaching from Barlaam about the Christ Impulse. The legend, which was subsequently forgotten, tells us that the Bodhisattva who succeeded Gautama Buddha was instructed by Barlaam and his soul was fired by the Christian Impulse. This was the second impulse which, in addition to that of Buddha, continues to work in the evolution of humanity. It is the Christ Impulse and is connected with the future ascent of humanity to Morality. Although Buddha's teaching is in a particular sense moral *teaching*, the Christ Impulse is not teaching but actual *power* which works as such and to an increasing degree imbues mankind with moral strength. (I Corinthians IV, 20)","text_trust":"verbatim","quote_safe":true,"word_count":394,"url":"https://anthroposophy.ai/v1/steiner/en/ga/130/1911-09-21/p020","german_anchor":{"de_prefix":"1911-09-21","de_passages":[{"locus":"GA 130/1911-09-21/p021","url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p021"},{"locus":"GA 130/1911-09-21/p022","url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p022"}],"bead_confidence":"high","length_check":{"de_words":458,"en_words":394,"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. 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And during the next three thousand years the number of those able to behold the etheric Christ will steadily increase, until in about three thousand years, reckoning from the present time, there will be a sufficient number of human beings on the Earth who will need no gospels or other such records, because in their own life of soul they will have actual vision of the Christ.","text_trust":"verbatim","quote_safe":true,"word_count":163,"url":"https://anthroposophy.ai/v1/steiner/en/ga/130/1911-09-21/p021","german_anchor":{"de_prefix":"1911-09-21","de_passages":[{"locus":"GA 130/1911-09-21/p023","url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p023"}],"bead_confidence":"high","length_check":{"de_words":150,"en_words":163,"ratio":1.09,"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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He will never come again in a physical body.","text_trust":"verbatim","quote_safe":true,"word_count":56,"url":"https://anthroposophy.ai/v1/steiner/en/ga/130/1911-09-21/p022","german_anchor":{"de_prefix":"1911-09-21","de_passages":[{"locus":"GA 130/1911-09-21/p024","url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p024"}],"bead_confidence":"high","length_check":{"de_words":228,"en_words":231,"ratio":1.01,"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":"D. S. Osmond","identified_edition":"Singles","book_title":"Buddha and Christ: The Sphere of the Bodhisattvas","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA130/English/Singles/19110921p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"discrepancy","checked_against":["GA 130/1911-09-21/p024"],"missing_from_translation":["Jesus"],"present_only_in_translation":[],"bead_confidence":"high","bead_length_ratio":1.01,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":23,"locus":"GA 130/1911-09-21/p023","text":"If we bear in mind the fact that when a man of the present age who unites himself more and more deeply with the Christ Impulse passes into Kamaloka and is called to account by a figure personifying a moral force—by Moses—we shall understand how a transformation of the Moses-figure can be brought about. For what does Moses show us when he confronts us with the register of our sins and transgressions? He shows us what stands on the debit side of our Karma. For a soul of our epoch it is of great significance that through the inspiration of Buddha the doctrine of Karma can be comprehended, but that the reality of the working of Karma after death is revealed to us by the Old Testament figure of Moses.","text_trust":"verbatim","quote_safe":true,"word_count":130,"url":"https://anthroposophy.ai/v1/steiner/en/ga/130/1911-09-21/p023","german_anchor":{"de_prefix":"1911-09-21","de_passages":[{"locus":"GA 130/1911-09-21/p024","url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p024"}],"bead_confidence":"high","length_check":{"de_words":228,"en_words":231,"ratio":1.01,"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 means that our Karma is linked with Christ, that Christ unites with our Karma.","text_trust":"verbatim","quote_safe":true,"word_count":45,"url":"https://anthroposophy.ai/v1/steiner/en/ga/130/1911-09-21/p024","german_anchor":{"de_prefix":"1911-09-21","de_passages":[{"locus":"GA 130/1911-09-21/p024","url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p024"}],"bead_confidence":"high","length_check":{"de_words":228,"en_words":231,"ratio":1.01,"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":"D. S. Osmond","identified_edition":"Singles","book_title":"Buddha and Christ: The Sphere of the Bodhisattvas","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA130/English/Singles/19110921p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"ok","checked_against":["GA 130/1911-09-21/p024"],"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":25,"locus":"GA 130/1911-09-21/p025","text":"It is interesting to realise that in the teachings of Buddha, Karma is an abstract matter, having an impersonal character. In the future incarnations of men, as Christ comes into ever closer connection with Karma, it will acquire the quality of *being*, of potential life.","text_trust":"verbatim","quote_safe":true,"word_count":45,"url":"https://anthroposophy.ai/v1/steiner/en/ga/130/1911-09-21/p025","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"D. S. Osmond","identified_edition":"Singles","book_title":"Buddha and Christ: The Sphere of the Bodhisattvas","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA130/English/Singles/19110921p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"ok","checked_against":["GA 130/1911-09-21/p025"],"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. 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Diejenigen Kräfte nun, welche vorzugsweise den intellektuellen Fortschritt bewirken, die gehen alle aus von einer Ihnen allen bekannten bedeutenden Individualität aus der vierten nachatlantischen Kulturepoche. Nämlich der Impuls zur weisheitsvollen Entwicklung der Seele geht aus von Gautama Buddha. Es ist merkwürdig, dass uns die okkulte Forschung lehrt, dass gerade die scharfsichtigsten und wichtigsten Gedanken, die in unserer Kulturepoche gedacht worden sind, ausgegangen sind von Gautama Buddha. Dieses ist um so merkwürdiger, als man im Abendlande in noch nicht allzulanger Zeit, bis zu Schopenhauer hinauf, den Namen des Gautama Buddha fast nicht gekannt hat. Dies aber ist sehr begreiflich, denn der Gautama Buddha stieg in der Zeit, als er der Königssohn des Suddhodana war, von der Bodhisattva-Würde zur Buddha-Würde auf, und das Buddha-Werden bedeutet, dass die betreffende Individualität sich nicht mehr im fleischlichen Leibe auf Erden inkarniert.","text_trust":"verbatim","quote_safe":true,"word_count":174,"url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p021"},{"locus":"GA 130/1911-09-21/p022","passage_number":22,"text":"In der Tat ist es auch so, dass jene Individualität, die fünf bis sechs Jahrhunderte vor dem Beginne unserer Zeitrechnung vom Bodhisattva zum Buddha geworden ist, nicht mehr in einem physischen Leib sich inkarniert hat und auch nicht mehr in einem physischen Leib sich inkarnieren kann. Dafür aber sendet sie aus den höheren Welten, aus den übersinnlichen Welten, die Kräfte herunter und inspiriert alle die Kulturträger, die noch nicht von dem Christus-Impulse durchsetzt sind. Ein Bewusstsein davon war vorhanden in einer schönen Legende, welche Johann von Damaskus im achten Jahrhundert niedergeschrieben hat und die berühmt wurde durch alle europäischen Länder hindurch im Mittelalter. Es ist die Legende von Barlaam und Josaphat, welche uns in der Tat zeigt, wie derjenige, welcher der Nachfolger des Buddha geworden ist — Josaphat ist in lautlicher Umwandlung derselbe Name für Bodhisattva - von Barlaam für die christlichen Impulse belehrt worden ist. Diese Legende, die dann vergessen worden ist, erzählt uns, dass der Nachfolger des Bodhisattva von einem Vertreter des Christentums, Barlaam, belehrt worden ist, und sie will zeigen, dass derjenige Bodhisattva, der auf den Gautama Buddha gefolgt war, in der Tat die christlichen Impulse in sein eigenes Seelenleben aufgenommen hat. Und so ist es auch. Denn der zweite Impuls, der außer dem Buddha-Impuls in der Menschheitsevolution nun fortwirkt, das ist der Christus-Impuls, und dieser Impuls ist derjenige, welcher in der Zukunft dem Aufstieg der Menschheit zur Moralität entspricht. Daher kann man sagen: Wenn auch die Buddha-Lehre eine im besonderen Sinne moralische Lehre ist, so ist sie eben eine moralische Lehre, während der Christus-Impuls nicht Lehre, sondern Kraft ist. Er wirkt als moralische Kraft, die immer mehr und mehr sich so gestaltet, dass sie die Menschheit wirklich mit Moralität durchdringt.","text_trust":"verbatim","quote_safe":true,"word_count":284,"url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p022"},{"locus":"GA 130/1911-09-21/p023","passage_number":23,"text":"In der vierten nachatlantischen Kulturepoche musste sich diese Christus-Wesenheit, die aus kosmischen Höhen heruntergestiegen ist, zunächst im physischen Leibe zeigen. In unserer fünften Kulturepoche werden sich die intellektuellen Kräfte dann so verdichten, dass der Mensch fähig werden wird, den Christus nicht als physische, sondern als Äthergestalt zu sehen. Dieses Ereignis nimmt schon von unserem Jahrhundert, vom zwanzigsten Jahrhundert an, seinen Anfang. Vom dreißigsten, vierzigsten Jahre dieses Jahrhunderts an werden einzelne Menschen auftreten, welche ihr individuelles Leben so entwickelt haben, dass sie sehen werden die Äthergestalt des Christus, wie sie zur Zeit des Jesus von Nazareth den physischen Christus gesehen haben. Und immer mehr und mehr werden in den nächsten drei Jahrtausenden Menschen kommen, welche diesen ätherischen Christus schauen werden, bis ungefähr drei Jahrtausende nach unserer Zeitrechnung eine genügende Anzahl Menschen auf Erden keine Evangelien oder andere Urkunden mehr brauchen werden, weil sie in der Seele den Christus gesehen haben werden.","text_trust":"verbatim","quote_safe":true,"word_count":150,"url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p023"},{"locus":"GA 130/1911-09-21/p024","passage_number":24,"text":"Wir müssen also uns klar sein darüber, dass in der vierten nachatlantischen Epoche die Menschen nur fähig waren, den physischen Christus zu sehen, deshalb kam er auch im physischen Leibe. In unserer Epoche bis in das dritte Jahrtausend hinein werden die Menschen allmählich fähig, den ätherischen Christus zu sehen, deshalb kommt er niemals wieder im physischen Leibe. Wenn wir uns nun vor Augen halten, dass heute der Mensch, wenn er das Kamaloka betritt und von einer moralisch wirkenden Gestalt, dem Moses, zur Rechenschaft gezogen wird, der sich immer mehr mit dem Christus-Impuls verbindet, so werden wir verstehen, wie sich das ereignen wird, was ich als eine Umwandlung der Moses-Gestalt schildern kann. Was zeigt uns denn Moses, wenn er mit unserem Sündenregister vor uns steht? Er zeigt uns, was auf der einen Seite, auf der Unrechtseite unseres Karma steht. Das ist in der Tat wichtig für eine Seele unserer Zeit, dass durch die Inspiration des Buddhismus die Karmalehre begriffen werden kann, dass aber die Wirklichkeit des Karma nach dem Tode uns gezeigt wird durch die alttestamentarische Gestalt des Moses. Indem nun die Seelen sich immer mehr und mehr durchdringen mit dem übersinnlichen Christus, wird sich vollziehen nach dem Tode die Umwandlung der Moses-Gestalt in die des Christus Jesus. Das heißt aber nichts anderes als: Unser Karma kommt mit Christus in einen Zusammenhang, Christus wächst mit unserem eigenen Karma zusammen.","text_trust":"verbatim","quote_safe":true,"word_count":228,"url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p024"},{"locus":"GA 130/1911-09-21/p025","passage_number":25,"text":"Es ist sehr interessant zu beobachten, dass das Karma im Sinne der Buddha-Lehre eine abstrakte Sache ist. Es hat dieses Karma des Buddhismus etwas Unpersönliches. In der Zukunft der Menscheninkarnationen verwächst immer mehr der Christus mit dem Karma: Es bekommt unser Karma etwas Wesenhaftes, etwas Lebensfähiges.","text_trust":"verbatim","quote_safe":true,"word_count":46,"url":"https://anthroposophy.ai/v1/steiner/de/ga/130/1911-09-21/p025"}],"beads":[{"from":[20],"to":[21,22],"confidence":"high"},{"from":[21],"to":[23],"confidence":"high"},{"from":[22,23,24],"to":[24],"confidence":"high"},{"from":[25],"to":[25],"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)."}}