{"corpus":"steiner","locus":"GA 142/1912-12-31/p027-p032","extent":"range","passage_number":27,"through":32,"paragraph_count":6,"first_locus":"GA 142/1912-12-31/p027","last_locus":"GA 142/1912-12-31/p032","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture IV","date":"1912-12-31","location":null,"alignment_confidence":"medium","alignment_reason":"beads:length+anchor_constrained","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/AP1971/19121231p01.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":1.07,"band":"comparable","note":null,"word_count":9083,"original_word_count":8506,"may_be_abridged":false},"site_heading":"Krishna and Christ: Transforming Human Evolution's Spiritual Foundation","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 Cite the unit by its title and locus, never by this heading, and do not quote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/142/1912-12-31/p027-p032","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31/p027-p032.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31#p027","word_count":1600,"quote_safe":true,"passages":[{"passage_number":27,"locus":"GA 142/1912-12-31/p027","text":"In our language we should describe this battle, which, however, we only meet with in miniature, as something which becomes perceptible in the form of spirits, when substance appears in spirituality. We thus perceive in miniature that which we know as the battle of the soul when it enters upon initiation, the battle with Ahriman. But when we look upon it as a battle of this kind, we are then in the innermost part of the soul, and what were formerly material spirits grow into something gigantic; the soul is then confronted with the mighty foe. Soul then stands up against Soul, the individual soul in universal space is confronted with the realm of Ahriman. It is the lowest stage of Ahriman's kingdom with which one fights in Yoga; but now when we look at this as the battle of the soul with the powers of Ahriman, with Ahriman's kingdom, he himself stands before us. Sankhya philosophy recognises this relationship of the soul to external substance, in which the latter has the upper hand, as the condition of Tamas. The initiate who has entered initiation by means of Yoga is not only in this Tamas state, but also in battle with certain demoniacal powers, into which substance transforms itself before his sight. In this same sense the soul, when it is in the condition not only of being confronted with the spiritual in substance, but with the purely spiritual, is face to face with Ahriman. According to Sankhya philosophy, spirit and matter are in balance in the Rajas condition, they sway to and fro, first matter is above, then spirit, at one time matter weighs down the scales, then spirit. If this condition is to lead to initiation, it must lead in the sense of the old Yoga to a direct overcoming of Rajas, and lead into Sattva. To us it does not yet lead into Sattva, but to the commencement of another battle-the battle with what is Luciferic.","text_trust":"verbatim","quote_safe":true,"word_count":329,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31/p027","german_anchor":{"de_prefix":"1912-12-31","de_passages":[{"locus":"GA 142/1912-12-31/p054","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p054"},{"locus":"GA 142/1912-12-31/p055","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p055"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 142/1912-12-31/p054","GA 142/1912-12-31/p055"],"reader_part":true,"length_check":{"de_words":527,"en_words":452,"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. 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":"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/AP1971/19121231p01.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 142/1912-12-31/p054","GA 142/1912-12-31/p055"],"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. 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":28,"locus":"GA 142/1912-12-31/p028","text":"And now the course of our considerations leads us to Purusha, which is only hinted at in Sankhya philosophy. Not only do we hint at it, we place it right in the midst of the field of the battle against Ahriman and Lucifer: one soul-nature wars against another. In Sankhya philosophy Purusha is seen in immense perspective; but if we enter more deeply into that which plays its part in the nature of the soul, not as yet distinguished between Ahriman and Lucifer; then in Sattva, Rajas and Tamas we only find the relation of the soul to material substance. But considering the matter in our own sense, we have the soul in its full activity, fighting and struggling between Ahriman and Lucifer.","text_trust":"verbatim","quote_safe":true,"word_count":123,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31/p028","german_anchor":{"de_prefix":"1912-12-31","de_passages":[{"locus":"GA 142/1912-12-31/p054","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p054"},{"locus":"GA 142/1912-12-31/p055","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p055"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 142/1912-12-31/p055"],"reader_part":true,"length_check":{"de_words":527,"en_words":452,"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. 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":"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/AP1971/19121231p01.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 142/1912-12-31/p054","GA 142/1912-12-31/p055"],"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. 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":29,"locus":"GA 142/1912-12-31/p029","text":"That is something which, in its full greatness can only be considered through Christianity. According to the old Sankhya teaching Purusha remains still undisturbed: it describes the condition which arises when Purusha clothes itself in Prakriti. We enter the Christian age and in that which underlies esoteric Christianity and we penetrate into Purusha itself, and describe this by taking the trinity into consideration: the soul, the Ahrimanic, and the Luciferic. We now grasp the inner relationship of the soul itself in its struggles. That which had to come was to be found in the transition in the fourth epoch, that transition which is marked through the Mystery of Golgotha. For what took place then? That which occurred in the transition from the third to the fourth epoch was something which can be described as a mere change of form; but now it is something which can only be described by the transition from Prakriti into Purusha itself, which must be so characterised that we say: “We feel how completely Purusha has emancipated itself from Prakriti, we feel that in our innermost being.”","text_trust":"verbatim","quote_safe":true,"word_count":182,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31/p029","german_anchor":{"de_prefix":"1912-12-31","de_passages":[{"locus":"GA 142/1912-12-31/p056","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p056"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":204,"en_words":182,"ratio":0.89,"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":"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/AP1971/19121231p01.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 142/1912-12-31/p056"],"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. 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":30,"locus":"GA 142/1912-12-31/p030","text":"Man is not only torn away from the ties of blood, but also from Prakriti, from everything external, and must inwardly have done with it. Then comes the Christ-Impulse. That is, however, the greatest transition which could take place in the whole evolution of the earth. It is then no longer merely a question of what might be the conditions of the soul in relation to matter, in Sattva, Rajas and Tamas, for the soul no longer has merely to overcome Tamas and Rajas to raise itself above them in Yoga, but has to fight against Ahriman and Lucifer, for it is now left to itself. Hence the necessity to confront that which is presented to us in that mighty Poem—the Bhagavad Gita—that which was necessary for the old times-with that which is necessary for the new.","text_trust":"verbatim","quote_safe":true,"word_count":137,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31/p030","german_anchor":{"de_prefix":"1912-12-31","de_passages":[],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"correspondence":"unestablished","note":"NOT ALIGNED. The aligner could not pair this English passage with a German passage. This does NOT mean the German lacks the content — the English edition may merge or reorder what the German numbers separately. Search the German lecture for the passage's key nouns before drawing any conclusion."},"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/AP1971/19121231p01.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":31,"locus":"GA 142/1912-12-31/p031","text":"That sublime Song, the Bhagavad Gita, shows us this conflict. There we are shown the human soul. It dwells in its bodily part, in its sheaths. These sheaths can be described. They are that which is in a constant state of changing form. The soul in its ordinary life lives in a state of entanglement, in Prakriti, In Yoga it frees itself from that which envelopes it, it overcomes that in which it is enwrapped, and enters the spiritual sphere, when it is quite free from its coverings. Let us compare with this that which Christianity, the Mystery of Golgotha, first brought. It is not here sufficient that the soul should merely make itself free. For if the soul should free itself through Yoga, it would attain to the vision of Krishna. He would appear in all his might before it, but as he was before Ahriman and Lucifer obtained their full power. Therefore a kind divinity still conceals the fact that beside Krishna—who then becomes visible in the sublime way described in our last lecture—on his left and on his right there stand Ahriman and Lucifer. With the old clairvoyance that was still possible, because man had not yet descended into matter; but now it can no longer be the case. If the soul were now only to go through Yoga it would meet Ahriman and Lucifer and would have to enter into battle with them. It can only take its place beside Krishna when it has that ally Who fights Ahriman and Lucifer; Tamas and Rajas would not suffice. That ally, however, is Christ. Thus we see how that which is of a bodily nature freed itself from the body, or one might also say, that which is bodily darkened itself within the body, at the time when Krishna, the Hero, appeared. But, on the other hand, we see that which is still more stupendous; the soul abandoned to itself and face to face with something which is only visible in its own domain in the age in which the Mystery of Golgotha occurred.","text_trust":"verbatim","quote_safe":true,"word_count":346,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31/p031","german_anchor":{"de_prefix":"1912-12-31","de_passages":[{"locus":"GA 142/1912-12-31/p057","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p057"},{"locus":"GA 142/1912-12-31/p058","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p058"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 142/1912-12-31/p057","GA 142/1912-12-31/p058"],"length_check":{"de_words":328,"en_words":346,"ratio":1.05,"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":"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/AP1971/19121231p01.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 142/1912-12-31/p057","GA 142/1912-12-31/p058"],"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. 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":32,"locus":"GA 142/1912-12-31/p032","text":"I can well imagine, my dear friends, someone saying: “Well, what could be more wonderful than when the highest ideal of man, the perfection of mankind, is placed before our eyes in the form of Krishna!” There can be something higher—and that it is which must stand by our side and permeate us when we have to gain this humanity, not merely against Tamas and Rajas, but against the powers of the spirit. That is the Christ. So it is the want of capacity to see something greater still, if one is determined to see in Krishna the highest of all. The preponderating force of the Christ-Impulse as compared with the Krishna-Impulse is expressed in the fact that in the latter we have incarnated in the whole human nature of Krishna, the Being which was incarnated in him. Krishna was born, and grew up, as the son of Visudeva; but in his whole manhood was incorporated, incarnated, that highest human impulse which we recognise as Krishna. That other Impulse, which must stand by our side when we have to confront Lucifer and Ahriman (which confrontation is only now beginning, for all such things, for instance, as are represented in our Mystery Dramas, will be understood psychically by future generations), that other Impulse must be one for which mankind as such, is at first too small, an Impulse which cannot immediately dwell even in a body such as one which Zarathustra can inhabit, but can only dwell in it when that body itself has attained the height of its development, when it has reached its thirtieth year. Thus the Christ-Impulse does not fill a whole life, but only the ripest period of a human life. That is why the Christ-Impulse lived only for three years in the body of Jesus. The more exalted height of the Christ-Impulse is expressed in the fact that it could not live immediately in a human body, as did Krishna from his birth up. We shall have to speak further of the overwhelming greatness of the Christ-Impulse as compared with the Krishna. Impulse and how this is to be seen. But from what has already been characterised you can both see and feel that, as a matter of fact, the relation between the great Gita and the Epistles of St. Paul could be none other; that the whole presentation of the Gita being the ripe fruit of much, much earlier times, may therefore be complete in itself; while the Epistles of St. Paul, being the first seeds of a future-certainly more perfect, more all-embracing world-epoch, must necessarily be far more incomplete. Thus one who represents how the world runs its course must recognise, it is true, the great imperfections of the Pauline Epistles as compared with the Gita, the very, very significant imperfections—they must not be disguised—but he must also understand the reason those imperfections have to be there.","text_trust":"verbatim","quote_safe":true,"word_count":483,"url":"https://anthroposophy.ai/v1/steiner/en/ga/142/1912-12-31/p032","german_anchor":{"de_prefix":"1912-12-31","de_passages":[{"locus":"GA 142/1912-12-31/p059","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p059"},{"locus":"GA 142/1912-12-31/p060","url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p060"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":458,"en_words":483,"ratio":1.05,"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":"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/AP1971/19121231p01.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 142/1912-12-31/p059","GA 142/1912-12-31/p060"],"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. 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":60,"passage_count":60,"word_count":8506},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":32,"passage_count":32,"word_count":9083,"completeness":{"ratio":1.07,"band":"comparable","note":null}}],"aligned_witness":{"status":"partly_aligned","lang":"de","edition":"original","confidence":"medium","passages":[{"locus":"GA 142/1912-12-31/p054","passage_number":54,"text":"In unserer Sprache würden wir diesen Kampf, der aber nur wie im kleinen uns entgegentritt, als etwas bezeichnen, was als Geister sichtbar wird, wenn die Materie in ihrer Geistigkeit erscheint. Es tritt uns da eben im kleinen das entgegen, was wir als den Kampf der Seele mit dem Ahriman kennen, wenn sie zur Einweihung kommt. Aber indem wir das auffassen als solch einen Kampf, stehen wir ganz im Seelischen drinnen. Dann wächst das, was früher nur die materiellen Geister waren, ins Riesengroße heran, der mächtige Feind steht der Seele gegenüber. Da steht Seelisches gegenüber Seelischem, da steht der individuellen Seele im weiten Weltall Ahrimans Reich gegenüber. Die unterste Stufe von Ahrimans Reich ist das, mit dem man im Yoga kämpft. Jetzt aber steht er selbst uns gegenüber, indem wir es in unserem Sinn betrachten, im Kampf der Seele mit Ahrimans Mächten, mit Ahrimans Reich. Die Sankhyaphilosophie kennt das Verhältnis der Seele zu der äußeren Materie, wenn diese äußere Materie die Oberhand hat, als das Tamasverhältnis. Der Eingeweihte, der durch den Yoga zur Einweihung kommt, ist nicht bloß in diesem Tamasverhältnis, sondern in einem Kampf gegen gewisse damonische Gewalten, in die sich die Materie für sein Anschauen verwandelt. In unserem Sinn sehen wir die Seele, wenn ihr Verhältnis nicht nur dem gegenübersteht, was in der Materie geistig ist, sondern wenn sie dem rein Geistigen gegenübersteht, dem Ahrimanischen gegenübersteht.","text_trust":"verbatim","quote_safe":true,"word_count":227,"url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p054"},{"locus":"GA 142/1912-12-31/p055","passage_number":55,"text":"Im Rajasverhältnis, nach der Sankhyaphilosophie, ist Materie und Geist im Gleichgewicht; da schwankt es hin und her, bald ist die Materie oben, bald der Geist, bald die Materie unten, bald der Geist. Wenn dieses Verhältnis zur Einweihung führen sollte, dann führte es im Sinne des alten Yoga direkt zu einer Überwindung von Rajas, führte in Sattva hinein. Für uns führt es noch nicht in Sattva hinein, sondern da beginnt der andere Kampf, der Kampf mit dem Luziferischen. Und jetzt steht uns für unsere Betrachtung Purusha entgegen, auf das in der Sankhyaphilosophie nur hingewiesen war. Nicht bloß, daß wir darauf hinweisen, sondern es steht mitten drinnen auf dem Kampfgebiete gegenüber Ahriiman und Luzifer. Seelisches steht gegenüber Seelischem. In urferner Perspektive erscheint Purusha der Sankhyaphilosophie. Wenn wir auf das Tiefere eingehen, auf das, was da hereinspielt in das Wesen der Seele, noch ununterschieden vom Ahrimanischen und Luziferischen, da haben wir nur in Sattva, Rajas, Tamas die Verhältnisse des Seelischen zu dem Materiell-Substantiellen. Jetzt haben wir, wenn wir in unserem Sinn die Sache betrachten, die Seele in regsamer Tätigkeit kämpfend und ringend zwischen Ahriman und Luzifer. Das ist etwas, was in seiner vollen Größe erst durch das Christentum betrachtet werden konnte. Für die alte Lehre des Sankhya bleibt Purusha sozusagen noch unberührt. Da wird das Verhältnis geschildert, das entsteht, wenn Purusha sich in Prakriti kleidet. Wir treten in das christliche Zeitalter und in das, was dem esoterischen Christentum zugrunde liegt und dringen in Purusha selber ein und charakterisieren dieses, indem wir das Dreifache: das Seelische, das Ahrimanische und das Luziferische ins Auge fassen. Wir fassen jetzt das innere Verhältnis der Seele ihrem Ringen nach selbst ins Auge. Das, was kommen mußte, lag in dem Übergang, der gegeben war innerhalb des vierten Zeitalters, in dem Übergang, der durch das Mysterium von Golgatha bezeichnet wird.","text_trust":"verbatim","quote_safe":true,"word_count":300,"url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p055"},{"locus":"GA 142/1912-12-31/p056","passage_number":56,"text":"Denn, was geschah damals? Was beim Übergang vom dritten ins vierte Zeitalter geschah, das war etwas, was durch einen bloßen Formenwandel zu charakterisieren ist. Jetzt aber ist es etwas, was nur durch den Übergang von Prakriti zu Purusha selber charakterisiert werden kann, was so charakterisiert werden muß, daß man sagt: Man fühlt, wie sich Purusha vollständig von Prakriti emanzipiert, fühlt es in seiner Innerlichkeit. Der Mensch wird nicht bloß von den Blutsbanden losgerissen, sondern von Prakriti, von aller Äußerlichkeit, und muß mit ihr im Inneren fertig werden. Da tritt der Christus-Impuls herein. Das ist aber auch der größte Übergang, der in der ganzen Erdenentwickelung hat auftreten können. Da entsteht dann nicht mehr bloß die Frage: Wie sind die Zustände im Verhältnis der Seele zu dem Materiellen, in Sattva und Rajas und Tamas? — Dann hat die Seele nicht nur Tamas und Rajas zu überwinden, um sich in Yoga über sie zu erheben, da hat sie gegen Ahriman und Luzifer zu kämpfen, da ist sie sich selbst überlassen. Da beginnt die Notwendigkeit, einander gegenüberzustellen, was uns in dem Erhabenen Sang, in der Bhagavad Gita auf der einen Seite dargestellt wird für die alten Zeiten, und auf der anderen, was für die neuen Zeiten notwendig ist.","text_trust":"verbatim","quote_safe":true,"word_count":204,"url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p056"},{"locus":"GA 142/1912-12-31/p057","passage_number":57,"text":"Das wird uns in dem Erhabenen Sang, der Bhagavad Gita, gegenübergestellt. Da wird uns die menschliche Seele gezeigt. Sie wohnt in ihrer Leiblichkeit, in ihren Hüllen. Diese Hüllen kann man charakterisieren. Sie sind das, was in immerwährendem Formenwandel ist. So, wie sich die Seele darlebt, so ist sie verstrickt im gewöhnlichen Dasein in Prakriti, so lebt sie in Prakriti drinnen. Und im Yoga macht sich diese Seele von dem frei, worin sie eingehüllt ist, überwindet das, worin sie eingehüllt ist, und kommt in die geistige Sphäre, indem sie sich ganz frei von diesem Hüllenhaften macht.","text_trust":"verbatim","quote_safe":true,"word_count":95,"url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p057"},{"locus":"GA 142/1912-12-31/p058","passage_number":58,"text":"Dem stellen wir dasjenige gegenüber, was das Christentum, das Mysterium von Golgatha erst gebracht hat. Da genügt es nicht, daß sich die Seele bloß frei macht. Denn würde sich die Seele durch Yoga frei machen, dann gelangte sie zu dem Anblick des Krishna, dann stünde Krishna in aller Gewaltigkeit vor ihr, aber so, wie Krishna war, bevor Ahriman und Luzifer ihre volle Gewalt bekommen hatten. Da verhüllt noch eine gütige Gottheit, daß neben jenem Krishna, der da sichtbar wird auf die erhabene Weise, wie wir sie gestern geschildert haben, daß neben Krishna zur Linken und Rechten Ahriman und Luzifer stehen. Das war altem Hellsehen möglich, weil der Mensch noch nicht heruntergestiegen war in die Materie. Das kann nicht mehr sein. Wenn die Seele bloß den Yoga durchmachen würde, würde sie Ahriman und Luzifer vor sich haben und den Kampf mit ihnen aufnehmen müssen. Und neben Krishna könnte sie sich erst hinstellen, wenn sie den Bundesgenossen hätte, der ihr Ahriman und Luzifer bekämpft, nicht bloß Tamas und Rajas. Das ist aber der Christus. So sehen wir, wie Leibliches von Leiblichem sich löste oder, man könnte auch sagen, Leibliches im Leiblichen sich verfinsterte damals, als der Held Krishna auftrat. Aber wir sehen auf der anderen Seite das Gewaltigere: wie die Seele sich selbst überlassen und dem Kampf ausgesetzt wird, etwas, was nur auf ihrem Felde sichtbar ist im Zeitalter, da das Mysterium von Golgatha geschah.","text_trust":"verbatim","quote_safe":true,"word_count":233,"url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p058"},{"locus":"GA 142/1912-12-31/p059","passage_number":59,"text":"Ich kann mir wohl vorstellen, daß jemand sagen könne: Ja, was kann es noch Gewaltigeres geben, als wenn uns im Krishna das höchste Ideal des Menschentums, die Vollendung des Menschentums vorgeführt wird? Es kann noch etwas Höheres geben. Und das ist das, was uns an die Seite treten muß und uns durchdringen muß, wenn wir uns erst gegen die Gewalten im Geist, nicht bloß gegen Tamas und Rajas, dieses Menschentum erobern müssen. Das ist der Christus. Und so ist es eigenes Unvermögen, nicht etwas noch Größeres zu sehen, wenn jemand nur in der Krishna-Darstellung das Höchste sehen will.","text_trust":"verbatim","quote_safe":true,"word_count":98,"url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p059"},{"locus":"GA 142/1912-12-31/p060","passage_number":60,"text":"Und auch darin drückt sich das Präponderierende des Christus-Impulses gegenüber dem Krishna-Impuls aus, daß wir beim Krishna-Impuls die Wesenheit, welche im Krishna inkarniert war, in der ganzen Menschheit des Krishna inkarniert haben. Da wird Krishna als der Sohn des Visudeva geboren und er wächst heran; aber in seiner ganzen Menschheit ist jener höchste menschliche Impuls verkörpert, inkarniert, den wir eben als den Krishna erkennen. Derjenige Impuls, der uns an die Seite treten muß, wenn es sich um unser Gegenüberstehen gegen Luzifer und Ahriman handelt — dieses Gegenüberstehen ist erst im Anfang vorhanden, denn alle Dinge, die zum Beispiel in unseren Mysteriendramen dargestellt sind, werden für die zukünftigen Menschen seelisch greifbar sein -, das muß ein Impuls sein, für den die Menschheit zunächst als solche zu klein ist, ein Impuls, der selbst in einem solchen Leib, in dem der Zarathustra wohnen kann, nicht unmittelbar wohnen kann, sondern nur dann in ihm wohnen kann, wenn dieser Leib selber auf der Höhe der Entwickelung angelangt ist, wenn dieser Leib das dreißigste Lebensjahr erlangt hat. Daher füllt der Christus-Impuls nicht ein ganzes Leben aus, sondern nur die reifsten Zeiten eines Menschenlebens. Daher kommt es, daß der Christus-Impuls nur drei Jahre in dem Leibe des Jesus anwesend war. Gerade darin drückt sich wiederum das Höherstehende des Christus-Impulses aus, daß er nicht unmittelbar in diesem menschlichen Leibe leben kann, so wie das Krishna-Wesen von der Geburt an. Und wie sich das Überragende des Christus-Impulses gegenüber dem Krishna-Impuls weiter zeigt, davon werden wir ja noch weiter zu sprechen haben. Aber sehen, herausfühlen werden Sie aus demjenigen, was bisher charakterisiert worden ist, daß es in der Tat so sein muß, wie uns das Verhältnis zwischen der großen Gita und den Paulusbriefen entgegentritt: daß die ganze Darstellung der Gita, weil sie reife Frucht vieler vorangehender Zeitalter ist, vollkommen an sich sein kann, und daß die Paulusbriefe, weil sie die ersten Keime zu einem nächsten, allerdings vollkommeneren, umfassenderen Weltenalter sind, viel unvollkommener sein mußten. So muß derjenige, der den Weltenverlauf darstellt, zwar die Unvollkommenheiten der Paulusbriefe gegenüber der Gita, die sehr bedeutsamen Unvollkommenheiten, die nicht vertuscht werden sollten, anerkennen, aber er muß auch verstehen, warum diese Unvollkommenheiten da sein müssen.","text_trust":"verbatim","quote_safe":true,"word_count":360,"url":"https://anthroposophy.ai/v1/steiner/de/ga/142/1912-12-31/p060"}],"beads":[{"from":[27,28],"to":[54,55],"confidence":"medium","pairing_state":"verified"},{"from":[29],"to":[56],"confidence":"medium","pairing_state":"proposed"},{"from":[30],"to":[],"confidence":"medium","pairing_state":"proposed"},{"from":[31],"to":[57,58],"confidence":"medium","pairing_state":"verified"},{"from":[32],"to":[59,60],"confidence":"medium","pairing_state":"proposed"}],"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).","unpaired":[30]}}