{"corpus":"steiner","locus":"GA 142/1912-12-29/p016-p017","extent":"range","passage_number":16,"through":17,"paragraph_count":2,"first_locus":"GA 142/1912-12-29/p016","last_locus":"GA 142/1912-12-29/p017","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture II","date":"1912-12-29","location":null,"alignment_confidence":"low","alignment_reason":"count_diverges","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Lisa D. Monges and Doris M. Bughey","identified_edition":"AP1971","book_title":"The Bhagavad Gita and the Epistles of St. Paul","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA142/English/AP1971/19121229p01.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":1.05,"band":"comparable","note":null,"word_count":8140,"original_word_count":7744,"may_be_abridged":false},"site_heading":"Sankhya Philosophy and the Three Gunas of Being","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 Cite the unit by its title and locus, never by this heading, and do not quote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/142/1912-12-29/p016-p017","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-29/p016-p017.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-29#p016","word_count":1121,"quote_safe":true,"passages":[{"passage_number":16,"locus":"GA 142/1912-12-29/p016","text":"Thus we look back upon those old times, in which, so to speak, clairvoyant force was still united with human nature through the blood, as I have shown in my book, *The Occult Significance of Blood.* But mankind gradually advanced in its evolution, from that principle which was bound up in the blood to that which consisted of the psychic-spiritual. In order that the connection with the psychic-spiritual should not be lost, which was so easily attained in the old times of the blood-relationship of family stock and peoples, new methods had to be found, new ways of teaching, during the period of transition from blood-relationship to that period in which it no longer held sway. The sublime song of the Bhagavad Gita leads us to this time of transition. It relates how the descendants of the royal brothers of the lines of Kuru and Pandu fought together. On the one side we look up to a time which was already past when the story of the Gita begins, a time in which the Old-Indian perception still existed and men still went on living in accordance with that. We can perceive, so to say, the one line which arose out of the old times being carried over into the new, in the blind King Dritarashtra of the house of Kuru; and we see him in conversation with his chariot-driver. He stands by the fighters of one side; on the other side are those who are related to him by blood but who are fighting because they are in a state of transition from the old times to the new. These are the sons of Pandu; and the charioteer tells his King (who is characteristically described as blind, because it is not the spiritual that shall descend from this root but the physical), the charioteer relates to his blind King what is happening over there among the sons of Pandu, to whom is to pass all that is more of a psychic and spiritual nature for the generations yet to come. He relates how Arjuna, the representative of the fighters, is instructed by the great Krishna, the Teacher of mankind; he relates how Krishna taught his pupil, Arjuna, about all that of which we have just been speaking, of what man can attain if he uses Sankhya and Yoga, if he develops thinking and devotion in order to press on to that which the great teachers of mankind of former days have described in the Vedas. And we are told in glorious language, as philosophical as it is poetical, of the instructions given through Krishna, through the Great Teacher of the humanity of the new ages which have emerged from the blood-relationship. Thus we find something else shining from those old times across to our own. In that consideration which is the basis of the pamphlet, *The Occult Significance of Blood,* and many similar ones, I have indicated how the evolution of mankind after the time of blood-relationship took on other differentiations, and how the striving of the soul has thus become different too. In the sublime song of the Bhagavad Gita we are led directly to this transition; we are so led that we see by the instructions given to Arjuna by Krishna, how man, to whom no longer belongs the old clairvoyance dependent upon the blood-relationship, must press on to what is eternal. In this teaching we encounter that which we have often spoken of as an important transition in the evolution of mankind, and the Sublime Song becomes to us an illustration of that which we arrived at by a separate study of the subject.","text_trust":"verbatim","quote_safe":true,"word_count":607,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-29/p016","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Lisa D. Monges and Doris M. Bughey","identified_edition":"AP1971","book_title":"The Bhagavad Gita and the Epistles of St. Paul","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA142/English/AP1971/19121229p01.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":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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 142/1912-12-29/p017","text":"What attracts us particularly to the Bhagavad Gita is the clear and emphatic way in which the path of man is spoken of, the path man has to tread from the temporary to the permanent. There at first Arjuna stands before us, full of trouble in his soul; we can hear that in the tale of the charioteer (for all that is related comes from the mouth of the charioteer of the blind King). Arjuna stands before us with his trouble-laden soul, he sees himself fighting against the Kurus, his blood-relations, and he says now to himself: “Must I then fight against those who are linked to me by blood, those who are the sons of my father's brothers? There are many heroes among us who must turn their weapons against their own relations, and on the opposite side there are just as honourable heroes, who must direct their weapons against us.” He was sore troubled in his soul “Can I win this battle? Ought I to win, ought one brother to raise his sword against another?” Then Krishna comes to him, the Great Teacher Krishna, and says: “First of all, give thoughtful consideration to human life and consider the case in which thou thyself now art. In the bodies of those against whom thou art to fight and who belong to the Kuru-line, that is to say, in temporal forms, there live soul-beings who are eternal, they only express themselves in these forms. In those who are thy fellow-combatants dwell eternal souls, who only express themselves through the forms of the external world. You will have to fight, for thus your laws ordain; it is ordained by the working laws of the external evolution of mankind. You will have to fight, thus it is ordained by the moment which indicates the passing from one period to another. But shouldst thou mourn on that account, because one form fights against another, One changing form struggles with another changing form? Whichsoever of these forms are to lead the others into death—what is death? and what is life? The changing of the forms is death, and it is life. The souls that are to be victorious are similar to those who are now about to go to their death. What is this victory, what is this death, compared to that to which a thoughtful consideration of Sankhya leads thee, compared to the eternal souls, opposing one another yet remaining themselves undisturbed by all battles?” In magnificent manner out of the situation itself, we are shown that Arjuna must not allow himself to be disturbed by soul-trouble in his innermost being, but must do his duty which now calls him to battle; he must look beyond the transitory which is entangled in the battle to the eternal which lives on, whether as conqueror or as conquered. And so in a unique way is the great note struck in the sublime song, in the Bhagavad Gita; the great note concerning an important event in the evolution of man kind, the note of the transitory and of the everlasting.","text_trust":"verbatim","quote_safe":true,"word_count":514,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-29/p017","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Lisa D. Monges and Doris M. Bughey","identified_edition":"AP1971","book_title":"The Bhagavad Gita and the Epistles of St. Paul","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA142/English/AP1971/19121229p01.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":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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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