{"corpus":"steiner","locus":"GA 151/1914-01-23/p013-p016","extent":"range","passage_number":13,"through":16,"paragraph_count":4,"first_locus":"GA 151/1914-01-23/p013","last_locus":"GA 151/1914-01-23/p016","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture IV","date":"1914-01-23","location":null,"alignment_confidence":"medium","alignment_reason":"beads:length+anchor_constrained","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Charles Davy","identified_edition":"RSP1961","book_title":"Human and Cosmic Thought (1961)","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA151/English/RSP1961/19140123p01.html","evidence":"edition_cover_credit","note":"The lecture's own page names no translator; the cover of the book it was taken from (https://www.rsarchive.org/Lectures/GA151/English/RSP1961/HuCoTh_index.html) lists it and names the translator. 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The experience of real, active thinking no more arises from the brain than the image of a face is created by the mirror. The brain, in fact, works only as a reflecting apparatus, whereby it throws back the soul-activity and this becomes visible to itself. The brain has as little to do with what a man perceives as thoughts as a mirror has to do with your face when you see it in a glass. But there is something more than that. When someone thinks, he really perceives only the last phases of his thinking-activity, of his thinking experience. And now, in order to make this clear, I want to take up once more the comparison with the mirror.","text_trust":"verbatim","quote_safe":true,"word_count":214,"url":"https://anthroposophy.ai/v1/steiner/en/ga/151/1914-01-23/p013","german_anchor":{"de_prefix":"1914-01-23","de_passages":[{"locus":"GA 151/1914-01-23/p015","url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p015"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":197,"en_words":214,"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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See witness_completeness for how much of the original this witness holds."}},{"passage_number":14,"locus":"GA 151/1914-01-23/p014","text":"Imagine that you are standing there and want to see your face in a mirror. If you have no mirror, then you cannot see your face. You may look as long as you like, but you will not see your face. If you want to see it, you must work up some material so that it reflects your face. That is, you must first prepare the material so that it can produce the reflection. Then, when you gaze at the surface, you see your face. The soul has to do the same with the brain. The actual perceiving of a thought is preceded by a thinking activity that works upon the brain. For example, if you want to perceive the thought “lion”, your thinking activity first sets in motion certain parts of the brain, deep within it, so that they become the “mirror” for the perception of the thought “lion”. And the agent who thus makes the brain into a mirror is you yourself. What you finally perceive as thoughts are the reflections, the mirror-pictures; what you first have to prepare so that the right reflection may appear is some part or other of the brain. You, with your soul-activity, are the very thing that gives the brain the form and capacity for reflecting your thinking as thoughts. If you want to go back to the activity on which the thought is based, then it is the activity which, from out of the soul, takes hold of the brain and gets to work there. And when from out of your soul you set up a certain activity in your brain, this brings about a reflection such that you perceive the thought “lion”. You see, a soul-spiritual element has to be there first. Then, through its activity, the brain is made into a mirror-like apparatus for reflecting the thought. That is the real process, but such a muddled idea of it prevails that many people nowadays cannot grasp it at all.","text_trust":"verbatim","quote_safe":true,"word_count":330,"url":"https://anthroposophy.ai/v1/steiner/en/ga/151/1914-01-23/p014","german_anchor":{"de_prefix":"1914-01-23","de_passages":[{"locus":"GA 151/1914-01-23/p016","url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p016"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 151/1914-01-23/p016"],"reader_part":true,"length_check":{"de_words":350,"en_words":330,"ratio":0.94,"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":15,"locus":"GA 151/1914-01-23/p015","text":"A person who makes a little progress in occult perception can separate the two phases of his soul-activity. He can trace how it is that when he wants to think something or other, he has first not simply to grasp the thought, but to prepare his brain for it. If he has prepared it so that it reflects, then he has the thought. When one wants to investigate occultly, so that one can picture things, one always has, first, the task of carrying through the activity which prepares the picturing. It is this that is so important for us to notice. For it is only when we keep these things well in mind that we have before us the real activity of human thinking. Now for the first time we know how human thinking-activity is carried out. First, this activity lays hold of the brain, in connection somewhere with the central nervous system. It sets in motion—let us say if we wish—the atomistic portions in some way, brings them into some sort of movement; by this means they become a mirror-apparatus; the *thought* is reflected, and the soul becomes conscious of the *thought*. Thus we have to distinguish two phases: first the work on the brain from out of the psychic-spiritual in preparation for the external physical experience; then the perception takes place, after the work on the brain has prepared the ground for this act of perceiving by the soul. In the ordinary way this preparatory work on the brain remains entirely unconscious. But an occult researcher must start by actually experiencing it. He has to go through the experience of how the soul-activity is poured in, and the brain made ready to reflect the thought as an image.","text_trust":"verbatim","quote_safe":true,"word_count":290,"url":"https://anthroposophy.ai/v1/steiner/en/ga/151/1914-01-23/p015","german_anchor":{"de_prefix":"1914-01-23","de_passages":[{"locus":"GA 151/1914-01-23/p017","url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p017"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":263,"en_words":290,"ratio":1.1,"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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But the brain must first be there; then, the soul-spiritual activity can make little furrows in the brain, or, one might say, its memoranda and engravings. The main substance and form of the brain must first be there. But that is not enough for our human life.","text_trust":"verbatim","quote_safe":true,"word_count":176,"url":"https://anthroposophy.ai/v1/steiner/en/ga/151/1914-01-23/p016","german_anchor":{"de_prefix":"1914-01-23","de_passages":[{"locus":"GA 151/1914-01-23/p018","url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p018"},{"locus":"GA 151/1914-01-23/p019","url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p019"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":357,"en_words":353,"ratio":0.99,"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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Für den, der die Dinge durchschaut, ist das geradeso wahr, wie es wahr wäre, zu meinen, wenn man in einen Spiegel hineinschaut, der Spiegel habe das Gesicht gemacht, das man sieht. Aber er macht gar nicht das Gesicht, das man sieht, sondern das Gesicht ist außerhalb des Spiegels. Der Spiegel reflektiert nur das Gesicht, wirft es zurück. Ich habe das sogar schon in öffentlichen Vorträgen wiederholt auseinandergesetzt. In ganz ähnlicher Weise verhält es sich mit dem, was der Mensch an Gedanken erlebt. Wir wollen jetzt von anderen Seeleninhalten absehen. Das Gedankenerlebnis, das in der Seele regsam, real ist, indem der Mensch den Gedanken erlebt, entsteht sowenig durch das Gehirn, wie durch den Spiegel das Bild des Gesichtes produziert wird. Das Gehirn wirkt in der Tat nur als Reflektionsapparat, damit es die Seelentätigkeit zurückwirft und diese sich selber sichtbar wird. Mit dem, was der Mensch als Gedanken wahrnimmt, hat wirklich das Gehirn so wenig zu tun, wie der Spiegel mit Ihrem Gesicht zu tun hat, wenn Sie Ihr Gesicht im Spiegel sehen.","text_trust":"verbatim","quote_safe":true,"word_count":197,"url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p015"},{"locus":"GA 151/1914-01-23/p016","passage_number":16,"text":"Aber etwas anderes ist vorhanden. Der Mensch nimmt, indem er denkt, eigentlich nur die letzte Phase seiner denkerischen Tätigkeit, seines denkerischen Erlebens wahr. Um das klarzumachen, möchte ich wiederum den Spiegelvergleich nehmen. Denken Sie sich einmal, Sie würden sich hinstellen und Ihr Gesicht in einem Spiegel sehen wollen. Wenn Sie keinen Spiegel da haben, können Sie Ihr Gesicht nicht sehen. Sie können noch so lange hinstarren, Ihr Gesicht sehen Sie nicht. Wollen Sie es sehen, so müssen Sie irgend etwas, was an Materie daliegt, so bearbeiten, daß es ein Spiegel wird. Das heißt, Sie müssen es erst zubereiten, damit es das Spiegelbild hervorbringen kann. Wenn Sie das getan haben und dann hineinschauen, sehen Sie Ihr Gesicht. - Dasselbe muß die Seele machen mit dem Gehirn, was ein Mensch mit dem Spiegel machen würde. Es geht der eigentlichen denkerischen Tätigkeit der Wahrnehmung des Gedankens eine solche Tätigkeit voraus, die, wenn Sie zum Beispiel den Gedanken «Löwe» wahrnehmen wollen, erst tief drinnen die Teile des Gehirns so in Bewegung versetzt, daß diese Spiegel werden für die Wahrnehmung des Gedankens «Löwe». Und der, welcher das Gehirn erst zum Spiegel macht, das sind Sie selber. Was Sie als Gedanken zuletzt wahrnehmen, das sind Spiegelbilder; was Sie erst präparieren müssen, damit das betreffende Spiegelbild erscheint, das ist irgendeine Partie des Gehirnes. Sie sind es selbst mit Ihrer Seelentätigkeit, der das Gehirn in diejenige Struktur und in die Fähigkeit bringt, um das, was Sie denken, als Gedanke spiegeln zu können. Wollen Sie auf die Tätigkeit zurückgehen, die dem Denken zugrunde liegt, so ist es die Tätigkeit, die von der Seele aus ins Gehirn eingreift und sich im Gehirn betätigt. Und wenn Sie eine gewisse Tätigkeit von der Seele aus im Gehirn verrichten, dann wird eine solche Spiegelung im Gehirn bewirkt, daß Sie den Gedanken «Löwe» wahrnehmen. - Sie sehen, ein Geistig-Seelisches muß erst da sein. Das muß am Gehirn arbeiten. Dann wird das Gehirn durch diese geistig-seelische Tätigkeit zum Spiegelapparat, um den Gedanken zurückzuspiegeln. Das ist der wirkliche Vorgang, der sich für so viele Leute der Gegenwart so konfundiert, daß sie ihn überhaupt nicht fassen können.","text_trust":"verbatim","quote_safe":true,"word_count":350,"url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p016"},{"locus":"GA 151/1914-01-23/p017","passage_number":17,"text":"Wer im okkulten Wahrnehmen ein wenig vordringt, kann die beiden Phasen seelischer Tätigkeit auseinanderhalten. Er kann verfolgen, wie er zuerst, wenn er irgend etwas denken will, notwendig hat, nicht bloß den Gedanken zu fassen, sondern ihn vorzubereiten; das heißt, er hat sein Gehirn zu präparieren. Hat er es präpariert soweit, daß es spiegelt, dann hat er den Gedanken. Man hat immer, wenn man okkult forschen will, so daß man die Dinge vorstellen kann, zuerst die Aufgabe, nicht gleich vorzustellen, sondern erst die Tätigkeit auszuüben, die das Vorstellen vorbereitet. Das ist es, was so außerordentlich wichtig zu berücksichtigen ist. Diese Dinge müssen wir deshalb ins Auge fassen, weil wir jetzt erst, wenn wir sie ins Auge fassen, die wirkliche Wirksamkeit des menschlichen Gedankens vor uns haben. Jetzt wissen wir erst, wie die menschliche Denkertätigkeit arbeitet. Zuerst ergreift diese Denkertätigkeit das Gehirn, respektive das Zentralnervensystem irgendwo, übt eine Tätigkeit aus, bewegt, sagen wir, meinetwillen, die atomistischen Teile in irgendeiner Weise, bringt sie in irgendwelche Bewegungen. Dadurch werden sie zum Spiegelapparat, und der Gedanke wird reflektiert und der Seele als solcher Gedanke bewußt. Wir haben also zwei Phasen zu unterscheiden: erst vom Geistig-Seelischen aus die Gehirnarbeit; dann kommt die Wahrnehmung zustande, nachdem für diese Wahrnehmung durch die Seele die vorbereitende Gehirnarbeit getan ist. Beim gewöhnlichen Menschen bleibt die Gehirnarbeit ganz im Unterbewußten; er nimmt nur die Spiegelung wahr. Beim okkult forschenden Menschen ist wirklich das vorhanden, daß man zunächst die Vorbereitung erleben muß. Man muß erleben, wie man die Seelentätigkeit hineingießen muß und das Gehirn erst zubereiten muß, damit es sich herbeiläßt, einem den Gedanken vorzustellen.","text_trust":"verbatim","quote_safe":true,"word_count":263,"url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p017"},{"locus":"GA 151/1914-01-23/p018","passage_number":18,"text":"Was ich jetzt auseinandergesetzt habe, geschieht beim Menschen fortwährend zwischen Aufwachen und Einschlafen. Immer arbeitet die denkerische Tätigkeit am Gehirn und macht so für den ganzen Wachzustand das Gehirn zum Spiegelapparat für die Gedanken. Aber es genügt nicht, daß in uns nur das durch Gedankentätigkeit bearbeitet wird, was wir so selbst bearbeiten. Denn das ist, man möchte sagen, eine engbegrenzte Tätigkeit, die da durch das Geistig-Seelische ausgeübt wird. Wenn wir des Morgens aufwachen, den Tag über wachen, abends wieder einschlafen, so besteht die geistigseelische Tätigkeit, die zum Denken gehört, darin, daß diese Tätigkeit den ganzen Tag über am Gehirn arbeitet und daß dadurch das Gehirn zum Spiegelapparat wird. Aber das Gehirn muß zunächst da sein; dann kann die geistig-seelische Tätigkeit eingraben ihre kleinen Eingrabungen, man möchte sagen, ihre Notizen und Gravierungen ins Gehirn eintragen. Das Gehirn muß also in seiner Hauptform, in seiner Hauptmasse da sein. Aber das genügt nicht für unser Menschenleben.","text_trust":"verbatim","quote_safe":true,"word_count":153,"url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p018"},{"locus":"GA 151/1914-01-23/p019","passage_number":19,"text":"Unser Gehirn könnte nicht von der alltäglichen Lebensarbeit bearbeitet werden, wenn nicht unser ganzer Organismus so zubereitet wäre, daß er eine Grundlage wäre für die Alltagsarbeit. Und diese Arbeit, die dem Menschen seinen Organismus zubereitet, geschieht aus dem Kosmos heraus. So wie wir alltäglich vom Aufwachen bis zum Einschlafen an der - trivial gesagt — Durchgravierung des Gehirns arbeiten, was es zum Spiegelungsapparat für die alltäglichen Gedanken macht, so muß, wo wir nicht selber gravieren, das heißt, uns Form geben können, vom Kosmos herein uns Form gegeben werden. So wie unsere kleinen Gedanken arbeiten im Gehirn und ihre kleinen Eingravierungen machen, so muß unser ganzer Organismus vom Kosmos herein nach demselben Muster gedanklicher Tätigkeit aufgebaut werden. Und er wird das, weil dasselbe, was in uns an den kleinen Eingravierungen arbeitet, im Kosmos vorhanden ist, diesen Kosmos als Gedankentätigkeit durchwellend und durchwebend. Was uns zum Beispiel zuletzt erscheint an Ideen, was wir haben als Idealismus, das ist als die den Idealismus bewirkende Tätigkeit im geistigen Kosmos vorhanden und kann auf einen Menschen so wirken, daß sie seinen ganzen Organismus so zubereitet, daß er eben zum Idealismus hinneigt. Ebenso werden die anderen Nuancen in den Stimmungen und Zeichen aus dem geistigen Kosmos in den Menschen hereingearbeitet.","text_trust":"verbatim","quote_safe":true,"word_count":204,"url":"https://anthroposophy.ai/v1/steiner/de/ga/151/1914-01-23/p019"}],"beads":[{"from":[13],"to":[15],"confidence":"medium","pairing_state":"proposed"},{"from":[14],"to":[16],"confidence":"medium","pairing_state":"verified"},{"from":[15],"to":[17],"confidence":"medium","pairing_state":"proposed"},{"from":[16,17],"to":[18,19],"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)."}}