{"corpus":"steiner","locus":"GA 176/1917-09-04/p019-p022","extent":"range","passage_number":19,"through":22,"paragraph_count":4,"first_locus":"GA 176/1917-09-04/p019","last_locus":"GA 176/1917-09-04/p022","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"6. Reflections on the Times","date":"1917-09-04","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Rita Stebbing","identified_edition":"AP1985","book_title":"The Karma of Materialism","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA176/English/AP1985/19170904p01.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":0.94,"band":"comparable","note":null,"word_count":4725,"original_word_count":5033,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/176/1917-09-04/p019-p022","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/176/1917-09-04/p019-p022.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/176/1917-09-04#p019","word_count":636,"quote_safe":true,"passages":[{"passage_number":19,"locus":"GA 176/1917-09-04/p019","text":"Here we see someone who as a theologian looks upon the beauty and the greatness of nature as a manifestation of the divine. But this aspect of nature he will not investigate for it is the beings of the Higher Hierarchies who reveal themselves through nature and to speak of them is not “scientific.” Nevertheless he does want to investigate the soul's religious experiences. However, in attempting investigation of this kind, without any wish to enter the spiritual world itself, one very easily succumbs instead to the very soul condition one is apt to experience when confronting Ahriman: the condition of fear. The religious experience of this theologian consists therefore partly of fear, of timidity in face of the unknown. The last thing he wants is to make the unknown into the known. He presumes that timidity and fear of the unknown—which stems from ahrimanic beings—is part and parcel of religious experience.","text_trust":"verbatim","quote_safe":true,"word_count":152,"url":"https://anthroposophy.ai/v1/steiner/en/ga/176/1917-09-04/p019","german_anchor":{"de_prefix":"1917-09-04","de_passages":[{"locus":"GA 176/1917-09-04/p014","url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p014"},{"locus":"GA 176/1917-09-04/p015","url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p015"}],"bead_confidence":"high","length_check":{"de_words":422,"en_words":383,"ratio":0.91,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 176/1917-09-04/p014","GA 176/1917-09-04/p015"],"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":20,"locus":"GA 176/1917-09-04/p020","text":"It is because he wants to describe the soul's religious experience but refuses to enter the realm of the Hierarchies who live behind the sense world that Ahriman darkens his comprehension of the spiritual world. Through the ahrimanic temptation the spiritual world appears as “the great unknown,” as “the irrational” and religious experience is confused with the “mystery of fear.”—Nor is that all, for just as Ahriman is waiting without when one seeks the spiritual world through external nature so does Lucifer wait within. The modern theologian of whom we are speaking also refuses to seek the Hierarchies within. Here again Lucifer makes the realm of the Hierarchies appear as \"the great unknown\" which the theologian refuses to make into the known. Yet he wants to know the soul's experience, so here he meets the opposite of the mystery of fear, namely the “mystery of fascination.” This is a realm in which we experience attraction, we become fascinated. The theologian now has on the one hand the mystery of fear and on the other the mystery of fascination; for him these two components constitute religious life.","text_trust":"verbatim","quote_safe":true,"word_count":186,"url":"https://anthroposophy.ai/v1/steiner/en/ga/176/1917-09-04/p020","german_anchor":{"de_prefix":"1917-09-04","de_passages":[{"locus":"GA 176/1917-09-04/p016","url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p016"}],"bead_confidence":"high","length_check":{"de_words":335,"en_words":331,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 176/1917-09-04/p016"],"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":21,"locus":"GA 176/1917-09-04/p021","text":"Naturally there are critics today who feel that it is a great step forward when theology has, at last, got away from speaking about spiritual beings; no longer speaks of what is rational but about what is irrational; i.e., the mystery of fear and the mystery of fascination, the two ways to avoid entering the unknown. The book: *Über das Heilige* (About the Sacred) by professor Otto[^3] of Breslau University is certain to attain fame. This book sets out to derationalize everything to do with religious experience. It sets out to make everything vague, to make all feelings indefinite partly through fear of the unknown and also through fascination for the unknown. This view of religious life is certain to attract attention. People are bound to say that here, at last, the old fashioned idea of speaking about the spiritual world is done away with.","text_trust":"verbatim","quote_safe":true,"word_count":145,"url":"https://anthroposophy.ai/v1/steiner/en/ga/176/1917-09-04/p021","german_anchor":{"de_prefix":"1917-09-04","de_passages":[{"locus":"GA 176/1917-09-04/p016","url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p016"}],"bead_confidence":"high","length_check":{"de_words":335,"en_words":331,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"discrepancy","checked_against":["GA 176/1917-09-04/p016"],"missing_from_translation":["Lucifer","Ahriman"],"present_only_in_translation":[],"bead_confidence":"high","bead_length_ratio":0.99,"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). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. Read the German passages listed and confirm they are counterparts BEFORE drawing any conclusion about the translation."},"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":22,"locus":"GA 176/1917-09-04/p022","text":"Anyone knowing something of Anthroposophy will recognize that in the case of this scholar there is a condition of dimmed consciousness. Such conditions frequently occur; philologists and researchers often fall into states of dimmed consciousness, especially when their investigations are within a limited field. In such conditions Ahriman and Lucifer have access to them. And why should Ahriman not prevent such a researcher from beholding the spiritual world by deluding him through the mystery of fear? And why should Lucifer not delude him through the mystery of fascination? There is no other remedy than clear awareness of the roles played by Ahriman and Lucifer, otherwise one is merely wallowing in nebulous feelings. Certainly feeling is a powerful element of the soul's life which should not be artificially suppressed by the intellect, but that is something different altogether from allowing a surge of indefinite feeling to obscure every concrete insight into the spiritual world.","text_trust":"verbatim","quote_safe":true,"word_count":153,"url":"https://anthroposophy.ai/v1/steiner/en/ga/176/1917-09-04/p022","german_anchor":{"de_prefix":"1917-09-04","de_passages":[{"locus":"GA 176/1917-09-04/p017","url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p017"}],"bead_confidence":"high","length_check":{"de_words":280,"en_words":269,"ratio":0.96,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 176/1917-09-04/p017"],"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."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":23,"passage_count":23,"word_count":5033},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":37,"passage_count":37,"word_count":4725,"completeness":{"ratio":0.94,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 176/1917-09-04/p014","passage_number":14,"text":"Man kann auch, indem man studiert — und studiert nach einer bestimmten Richtung -, immer klüger, immer gescheiter, immer gelehrter werden; gewiß, das kann man werden. Aber man kann dabei an der Helligkeit seines Bewußtseins Einbuße erleiden. Da kommt man auf dünnes Eis, auf recht dünnes Eis, wenn man die Wirklichkeit bespricht.","text_trust":"verbatim","quote_safe":true,"word_count":52,"url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p014"},{"locus":"GA 176/1917-09-04/p015","passage_number":15,"text":"Nun kann man zwar, ich möchte sagen, auf gewisse Punkte im Leben der Gegenwart nicht vom Eingeweihten-Standpunkte aus hindeuten, weil etwas Ungeheuerliches daraus erfolgen könnte; aber auf manche Sachen kann man, muß man und soll man hindeuten. Da ist zum Beispiel ein deutscher Universitätsprofessor. Ich will über den Mann gar nichts Schlimmes sagen, sondern alles mögliche Gute, aber ich will ihn sachlich charakterisieren. Dieser Mann ist ein großer Gelehrter, ein bedeutender Gelehrter auf dem Gebiete der 'Theologie. Er hat viel studiert. Doch das Theologiestudium hat ihn zwar gelehrt gemacht, aber nicht wachend, nicht dasjenige sehend, was in der Welt Wirklichkeit ist. Nun hat er als Theologieprofessor die Aufgabe, über Religion und Religionswissenschaft, über das, was in der Religion verehrt wird, über überirdische Mächte zu sprechen. Das ist den 'Theologieprofessoren heute eine recht unbehagliche Sache. Daher reden sie gern mehr über religiöse Zustände, über die Art und Weise, wie die Seele empfindet, wenn sie der geistigen Welt gegenübersteht. Nun liegt bei diesem Professor etwas Besonderes vor. Er hat, wie alle Menschen in der Gegenwart, die seiner Art sind, eine gewisse Furcht vor der geistigen Welt, vor ihrem Enthüllen und ihrem Eingießen in wörtliche Definitionen, in wirkliche Vorstellungen. Diese Angst habe ich Ihnen öfter charakterisiert: sie ist rein ahrimanischen Ursprunges. Der Betreffende fühlt: wenn er auf der einen Seite nach dem Durchdringen der materiellen Welt in die geistige Welt hineinkommt, so begegnet er Ahriman. Er muß Ahriman überwinden, muß ihn beiseiteschaffen. Nun sehen wir, ein solcher Theologe steht nun vor der großen, die Geistigkeit offenbarenden Natur; irgendwie darauf eingehen will er nicht. Was sich da durch die Natur offenbart an Wesenheiten der höheren Hierarchien, das ist ja heute nicht wissenschaftlich; doch den Seelenzustand beim religiösen Erleben will er untersuchen. Aber indem man den Seelenzustand untersuchen will und eigentlich nicht auf die wirkliche geistige Welt eingeht, verfällt man eben sehr leicht jenem Seelenzustande, den man gerade den ahrimanischen Mächten gegenüber haben kann. Ein Teil des religiösen Gefühls ist daher für diesen Theologen die Furcht, die Scheu vor dem Unbekannten. Das Unbekannte möchte er auf keinen Fall zu einem Bekannten machen. Aber die Scheu, die Furcht vor dem Unbekannten, die nun gerade von ahrimanischen Wesen herkommt, registriert er als ein Glied im religiösen Fühlen.","text_trust":"verbatim","quote_safe":true,"word_count":370,"url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p015"},{"locus":"GA 176/1917-09-04/p016","passage_number":16,"text":"Indem er auf die Hierarchien, die hinter der Sinneswelt leben, nicht eingehen will, sondern nur den Seelenzustand charakterisieren will, verdunkelt nun schon Ahriman sein Verständnis für die geistige Welt. Die soll das große Unbekannte sein, das Irrationale, und das eigentlich Religiöse liegt, wie er sagt, im Mysterium tremendum, im Mysterium des Fürchtens, im Mysterium der Scheu. Aber das ist nicht das einzige. Nach außen paßt Ahriman auf, wenn man die geistige Welt finden will, nach innen paßt Luzifer auf. Der moderne Theologe jedoch, den ich meine, sucht auch nach innen wieder nicht nach den Hierarchien. Da muß die Welt der Hierarchien wieder das große Unbekannte bleiben, das er nur ja nicht zu etwas Bekanntem machen will. Aber die innere Seelenverfassung soll untersucht werden; das muß nun das Entgegengesetzte von dem sein, was das Mysterium der Furcht ist: das ist das Mysterium des Faszinierens. Da werden wir angezogen, fasziniert. Nun hat er auf der einen Seite das Mysterium der Scheu, auf der anderen Seite das Mysterium des Faszinierens; daraus setzt er das religiöse Leben zusammen. Es finden sich nun selbstverständlich heute Kritiker, welche das als den besonderen Fortschritt der Menschheit auf diesem Gebiete empfehlen, daß nun die theologische Betrachtung endlich davon abkomme, von geistigen Wesenheiten zu sprechen, daß sie nicht mehr von dem Rationalen, sondern von dem Irrationalen spreche, von dem Mysterium des Faszinierens und von dem Mysterium der Scheu, von dem zweifachen Sichhinwenden auf ein Unbekanntes. Es wird ja bestimmt das Buch des Breslauer Universitätsprofessors Otto: «Über das Heilige» ein sehr berühmtes Buch in der Gegenwart werden, dieses Buch über das Heilige, welches das ganze religiöse Leben entrationalisieren will, aber nicht nur dies, sondern auch entkonkretisieren und alles bestimmte Fühlen ausmerzen will, auf der einen Seite aus der Scheu vor dem Unbekannten und auf der anderen Seite aus dem Erfülltsein von dem Fasziniertsein durch das Unbekannte. Diese ganze Betrachtung des religiösen Lebens wird besonderes Aufsehen machen. Man wird sagen: Endlich sind wir über die alte Art hinaus, etwas über die geistige Welt aussagen zu wollen.","text_trust":"verbatim","quote_safe":true,"word_count":335,"url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p016"},{"locus":"GA 176/1917-09-04/p017","passage_number":17,"text":"Wer etwas über Anthroposophie kennt, der muß verstehen, was in einem solchen Falle vorliegt, daß hier ein Dämmerzustand des Bewußtseins bei dem betreffenden Gelehrten vorliegt. Solche Dämmerzustände kennt man. Philologen wie Naturforscher kommen sehr häufig in solche Zustände, wenn sie nur auf einem engbegrenzten Gebiet forschen, und dann haben Ahriman und Luzifer den Zugang zu ihnen. Warum sollte nicht Ahriman einen solchen Forscher davon abhalten, auf die geistige Welt hinzublicken und ihn einlullen in das Gefühl des Mysterium tremendum, des Mysteriums der Furcht? Warum sollte nicht Luzifer ihn einlullen in das Gefühl des Mysterium «fascinosum»? Einzig und allein das Aufgeklärtsein darüber, welche Rollen Ahriman und Luzifer spielen, ist es, was zum Gedeihen führen kann, sonst plätschert man in dem Unbestimmten des Gefühles herum. Das Gefühl ist ganz gewiß ein mächtiges Lebenselement, und der Intellektualismus darf nicht das Gefühlsleben unterdrücken, aber etwas anderes ist es, wenn ein unbestimmtes Plätschern im Gefühlsleben jedes konkrete Ausblicken auf die geistige Welt hinwegdämmern will. Da muß man immer wieder an einen Ausspruch Hegels erinnern, wenn es auch ein theoretisch zynischer Ausspruch von ihm war, auf Schleiermachers berühmte Definition: das Religiöse läge im absoluten Abhängigkeitsgefühl, im Abhängigkeitsgefühl schlechthin. — Eine solche Definition ist ja nicht falsch, aber darum handelt es sich nicht. Hegel, der die Menschenseele auf das Konkrete in der Welt hinlenken wollte und nicht auf das Abhängigkeitsgefühl, meinte: Wenn das Abhängigkeitsgefühl das beste religiöse Gefühl ausmacht, dann ist der Hund der beste Christ. — So meint Hegel. Und wenn das Mysterium der Scheu wirklich Bedingung wäre für ein gewisses inneres Erleben, dann brauchte man nur tollwütig zu werden, brauchte nur wasserscheu zu werden, und würde das intensivste Gefühl für das Mysterium der Scheu entwickeln.","text_trust":"verbatim","quote_safe":true,"word_count":280,"url":"https://anthroposophy.ai/v1/steiner/de/ga/176/1917-09-04/p017"}],"beads":[{"from":[18,19],"to":[14,15],"confidence":"high"},{"from":[20,21],"to":[16],"confidence":"high"},{"from":[22,23],"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)."}}