{"corpus":"steiner","locus":"GA 210/1922-02-12/p023-p029","extent":"range","passage_number":23,"through":29,"paragraph_count":7,"first_locus":"GA 210/1922-02-12/p023","last_locus":"GA 210/1922-02-12/p029","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture VII","date":"1922-02-12","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Johanna Collis","identified_edition":"RSP1991","book_title":"Old and New Methods of Initiation","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA210/English/RSP1991/19220212p01.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":1.06,"band":"comparable","note":null,"word_count":5817,"original_word_count":5500,"may_be_abridged":false},"site_heading":"Modern Initiation: Strengthening Soul Through Exact Thinking","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 Cite the unit by its title and locus, never by this heading, and do not quote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/210/1922-02-12/p023-p029","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p023-p029.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12#p023","word_count":1191,"quote_safe":true,"passages":[{"passage_number":23,"locus":"GA 210/1922-02-12/p023","text":"Initiates in ancient times strove to make their brain porous, so that what was then the element of spirit and soul could ooze through as it descended; in a certain way they could still see their life before birth through their softened brain. Today initiates are not concerned with that; they are concerned with what evolves during the course of life. This awakens a higher intensity with regard to the thought aspect. Initiates in ancient times would not have been capable of this. They would have been unable to take such a firm hold of the new spirit and soul element that begins to develop in the child—to begin with in an unclear way, and which later passes through the portal of death. In a way they slew the physical aspect, they paralysed it, so that the element of spirit and soul could emerge that had existed before conception.","text_trust":"verbatim","quote_safe":true,"word_count":149,"url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p023","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Johanna Collis","identified_edition":"RSP1991","book_title":"Old and New Methods of Initiation","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA210/English/RSP1991/19220212p01.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 210/1922-02-12/p023"],"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":24,"locus":"GA 210/1922-02-12/p024","text":"Today we take a firmer hold of what we develop—at first in a weak way—through childhood and into adulthood, strengthening and reinforcing the new element of spirit and soul that has been developing since birth. We endeavour to achieve independence of our spirit and soul element over against our physical body, as far as our thought life is concerned. The pupil in ancient times made manifest the element of spirit and soul belonging to him before birth by toning down his physical body. We today endeavour to make manifest that element of spirit and soul which develops more and more from birth onwards. But we do not make it manifest to a degree which would be necessary in order to be able to see independently into the spiritual world. This is the difference.","text_trust":"verbatim","quote_safe":true,"word_count":133,"url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p024","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Johanna Collis","identified_edition":"RSP1991","book_title":"Old and New Methods of Initiation","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA210/English/RSP1991/19220212p01.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 210/1922-02-12/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 210/1922-02-12/p025","text":"As regards the will, the situation is as follows. The initiate in ancient times endeavoured to paralyse his will organization. This made it possible for him to perceive the element of spirit and soul he had from before his birth and which was normally absorbed by his will organization. If the body is rigid it does not absorb the element of spirit and soul, and so it is revealed independently. As modern initiates we do not do this; we do it differently. We strengthen our will by transforming the power of will in the manner described in the books already mentioned. It would be quite wrong to bring about a cataleptic condition by means of shocks or anxiety states as was the case in the ancient Mysteries. For modern man, with his highly-developed intellect, this would be something quite pathological. This must not be allowed to happen. Instead we use retrospective exercises—remembering backwards what has happened through the day—and also other will exercises to transform our will in a way which might be described as follows:","text_trust":"verbatim","quote_safe":true,"word_count":176,"url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p025","german_anchor":{"de_prefix":"1922-02-12","de_passages":[{"locus":"GA 210/1922-02-12/p025","url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p025"}],"bead_confidence":"high","length_check":{"de_words":405,"en_words":397,"ratio":0.98,"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 210/1922-02-12/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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":26,"locus":"GA 210/1922-02-12/p026","text":"Consider the human eye. What must be its constitution if we are to be able to see? A cataract comes about when the physical matter of the eye makes itself independent so that it dresses itself up in physical matter which is not transparent. The eye must be selfless, it must be selflessly incorporated in our organism if we are to use it for seeing; it must be transparent. Our organism is most certainly not transparent for our will. As I have often said, we can think that we want to raise our hand. We form the thought: I want to raise my hand. But what then happens in our organism as this thought slips over into it and performs the action—this is as obscure for us as are the events which take place between going to sleep and waking up. The next thing we see is our raised hand, another perception. We perceive something at the beginning and we perceive something at the end, but what lies in between is a state of sleep. Our will unfolds in the unconscious just as much as the events of sleep unfold in the unconscious. So we can rightly say that for ordinary consciousness our organism is as untransparent as regards perceiving how the will functions as is an eye afflicted with cataract.","text_trust":"verbatim","quote_safe":true,"word_count":221,"url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p026","german_anchor":{"de_prefix":"1922-02-12","de_passages":[{"locus":"GA 210/1922-02-12/p025","url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p025"}],"bead_confidence":"high","length_check":{"de_words":405,"en_words":397,"ratio":0.98,"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 210/1922-02-12/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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":27,"locus":"GA 210/1922-02-12/p027","text":"Of course I do not mean that the human organism is ill because of this. For ordinary, everyday life it *has* to be untransparent. This is its normal condition. But it cannot remain so for higher knowledge; it has to become transparent, it must become transparent for soul and spirit. This is achieved by means of the will exercises. Our organism then becomes transparent. We then no longer look down into something indeterminate when our will works, for our organism becomes as selfless as the eye, which is set selflessly into our organism so that we may perceive external objects properly. Just as the eye is in itself transparent, so our organism becomes transparent with regard to the element of spirit and soul; our whole organism becomes a sense organ. Thus, with regard to the will, we perceive the spiritual beings as objectively as we perceive external physical objects through our external eyes. Our will exercises are not aimed at making our body rigid in order to free our element of spirit and soul. They are aimed at developing the element of soul and spirit to such an extent that it becomes capable of seeing through the physical body. This is the main point. We see into the spiritual world only if we look through ourselves. We see external objects with our eyes only by looking through our eyes. And we do not see into the spiritual world directly, but only by looking through ourselves.","text_trust":"verbatim","quote_safe":true,"word_count":245,"url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p027","german_anchor":{"de_prefix":"1922-02-12","de_passages":[{"locus":"GA 210/1922-02-12/p026","url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p026"}],"bead_confidence":"high","length_check":{"de_words":228,"en_words":245,"ratio":1.07,"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 210/1922-02-12/p026"],"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":28,"locus":"GA 210/1922-02-12/p028","text":"This is the other side: development with regard to the will. The whole of evolution in recent times depends, firstly, on our developing our thinking to an extent which makes it independent of the brain, and secondly, on our developing our will to an extent that the whole human being becomes transparent. It is impossible to see into the spiritual world through a vacuum, just as it is impossible to see the world of colours without looking through the eye. We have to look through ourselves, and this is brought about by means of the will exercises.","text_trust":"verbatim","quote_safe":true,"word_count":97,"url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p028","german_anchor":{"de_prefix":"1922-02-12","de_passages":[{"locus":"GA 210/1922-02-12/p027","url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p027"}],"bead_confidence":"high","length_check":{"de_words":80,"en_words":97,"ratio":1.21,"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":"Johanna Collis","identified_edition":"RSP1991","book_title":"Old and New Methods of Initiation","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA210/English/RSP1991/19220212p01.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 210/1922-02-12/p027"],"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":29,"locus":"GA 210/1922-02-12/p029","text":"This, then, is for modern man what can be carried out by initiation. On the one hand, with regard to thinking, the element of soul and spirit can be made independent of the body, and on the other hand the material nature of the body can be overcome so that it becomes transparent for spirit and soul. Thus the element of spirit and soul has become independent through its own strength. This is the great difference between ancient and modern initiation. Ancient initiation transformed the physical body—the brain on the one hand, and the rest of the organism on the other—and, because the body was transformed in this way, the element of soul and spirit became faintly perceptible. Modern initiation transforms the element of spirit and soul, strengthening it with regard to the thought aspect on the one hand, and the will aspect on the other; thus it becomes independent of the brain, and at the same time so strong that it can see through the rest of the organism.","text_trust":"verbatim","quote_safe":true,"word_count":170,"url":"https://anthroposophy.ai/v1/steiner/en/ga/210/1922-02-12/p029","german_anchor":{"de_prefix":"1922-02-12","de_passages":[{"locus":"GA 210/1922-02-12/p028","url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p028"}],"bead_confidence":"high","length_check":{"de_words":144,"en_words":170,"ratio":1.18,"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 210/1922-02-12/p028"],"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":39,"passage_count":39,"word_count":5500},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":48,"passage_count":48,"word_count":5817,"completeness":{"ratio":1.06,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 210/1922-02-12/p023","passage_number":23,"text":"So kann man also sagen: Der ältere Eingeweihte suchte, das Gehirn durchlässig zu machen, so daß das frühere Geistig-Seelische, das da herunterstieg, für ihn noch durchquillen konnte, daß er also gewissermaßen das vorgeburtliche Leben noch wahrnahm durch das verweichte Gehirn. Der neuzeitliche Eingeweihte, der reflektiert nicht darauf, sondern der reflektiert auf das, was sich im Laufe des Lebens herausbildet. Das erweckt er zu einer höheren Intensität nach der Gedankenseite hin. Der ältere Eingweihte hätte das nicht gekonnt. Der hätte das, was sich beim Kinde in dumpfer Weise als das neue Geistig-Seelische entwickelt, was dann später durch die 'Todespforte geht, nicht so stark anfassen können. Er tötete daher gewissermaßen das Leibliche ab, er lähmte es herunter, damit das alte Geistig-Seelische herauskam, das früher war, bevor er konzipiert beziehungsweise empfangen worden war.","text_trust":"verbatim","quote_safe":true,"word_count":130,"url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p023"},{"locus":"GA 210/1922-02-12/p024","passage_number":24,"text":"Heute fassen wir dasjenige, was wir in schwacher Weise durch die Kindheit bis zum Erwachsensein entwickeln, stärker an, so daß wir also das, was sich seit der Geburt als das neue Geistig-Seelische entwickelt, erkraften, verstärken. Dadurch versuchen wir ein selbständiges Geistig-Seelisches gegenüber dem Leibe nach der Gedankenseite hin zu bekommen. Während also der alte Eingeweihte das vorgeburtliche Geistig-Seelische durch die Herabdämpfung des Leibes offenbar machte, versuchen wir offenbar zu machen, was sich nach der Geburt als Geistig-Seelisches immer mehr und mehr herausentwickelt; aber wir machen es nicht bis zu der Stärke offenbar, in der wir es gebrauchen, um selbständig die geistige Welt wahrzunehmen. Das ist der Unterschied.","text_trust":"verbatim","quote_safe":true,"word_count":107,"url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p024"},{"locus":"GA 210/1922-02-12/p025","passage_number":25,"text":"Nach der Willensseite hin ist es so: Der alte Eingeweihte versuchte, wie gesagt, die Willensorganisation erstarrt zu machen. Dadurch wurde das Geistig-Seelische, das sonst durch die Willensorganisation aufgesogen wird, für ihn wiederum wahrnehmbar, also dasjenige, was da war vom Vorgeburtlichen. Wenn der Körper erstarrt ist, so saugt er eben nicht das Geistig-Seelische auf; dadurch wird es in seiner Selbständigkeit offenbar. Das machen wir wiederum nicht als moderne Eingeweihte, sondern da wird anders vorgegangen. Da wird nun wiederum der Wille verstärkt, indem die Kraft des Wollens in der Weise, wie ich das in den genannten Büchern dargestellt habe, umgewandelt wird. Es wäre ganz falsch, wenn durch Schocks, durch Angstzustände, durch Schreckzustände, wie beim alten Eingeweihten, kataleptische Zustände herbeigeführt würden. Das würde beim modernen Menschen mit seiner stark entwickelten Intellektualität ganz und gar ins pathologische Gebiet gehören. Das darf also nicht sein. Dagegen wird zum Beispiel durch Rückwärtsübungen - wo man gewissermaßen nicht vorwärts vorstellt, sondern, wie bei der Rückschau, die Tageserlebnisse von rückwärts nach vorn, vom Abend zum Morgen durchnimmt — oder auch durch andere Willensübungen der Wille umgewandelt in einer Weise, die ich etwa so charakterisieren kann: Betrachten Sie das menschliche Auge. Wie muß es denn gestaltet sein, damit wir sehen können? Wenn wir starkrank werden, macht sich die Materie des Auges selbständig geltend. Das Auge kleidet sich aus mit Materie, die dann undurchsichtig wird. Das Auge muß selbstlos sein, selbstlos in den Organismus eingefügt sein, wenn wir es zum richtigen Sehen brauchen wollen, es muß durchsichtig sein. Unser Organismus ist für den Willen durchaus nicht durchsichtig. Ich habe es Ihnen ja öfter dargestellt. Wir können einen Gedanken haben, sagen wir, daß wir den Arm, die Hand erheben wollen. Wir fassen den Gedanken: Ich will den Arm, die Hand erheben. — Aber was dann geschieht in unserem Organismus, indem dieser Gedanke hinüberschießt in den Organismus und die Ausführungen macht. Das ist ebenso in Dunkel gehüllt wie die Ereignisse, die zwischen dem Einschlafen und dem Aufwachen vor sich gehen. Wir sehen erst wiederum den erhobenen Arm, die erhobene Hand. Also wir haben wiederum eine Vorstellung. Anfangsvorstellung und Endvorstellung schließen sich zusammen; was in der Mitte drinnen liegt, das ist ein Schlafzustand. Der Wille entfaltet sich so im Unbewußten für den Menschen, wie sich die Ereignisse des Schlafes im Unbewußten entfalten. Wir können ganz gut sagen: In bezug auf das Durchschauen des Willens ist unser Organismus undurchsichtig für das gewöhnliche Bewußtsein, wie ein starkrankes Auge undurchsichtig wäre.","text_trust":"verbatim","quote_safe":true,"word_count":405,"url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p025"},{"locus":"GA 210/1922-02-12/p026","passage_number":26,"text":"Selbstverständlich will ich nicht sagen, daß der menschliche Organismus deshalb krank sei. Er muß eben so undurchsichtig sein für das gewöhnliche praktische Leben. Das ist sein normaler Zustand. Aber für die höhere Erkenntnis kann er so nicht bleiben, da muß er durchsichtig werden, seelisch-geistig durchsichtig. Das geschieht eben durch die Willensübungen. Der Organismus wird so, daß wir ihn durchschauen können, daß wir also nicht mehr in ein Unbestimmtes hinunterschauen, wenn der Wille sich entfaltet, sondern er wird so selbstlos wie das Auge in seiner Substantualität selbstlos in den Organismus eingesetzt ist, damit wir die äußeren Gegenstände richtig sehen. Wie das Auge selbst durchsichtig ist, wird der Organismus geistig-seelisch durchsichtig, wird der ganze Organismus ein Sinnesorgan. Dadurch nehmen wir nach der Willensseite hin objektiv die geistigen Wesenheiten wahr, wie wir durch das äußere Auge die äußeren physischen Gegenstände wahrnehmen. Also die Willensübungen gehen bei uns nicht darauf aus, den Körper zu erstarren, damit das Geistig-Seelische frei werde, sondern sie gehen darauf aus, das Geistig-Seelische so zu entwickeln, daß es durch das Körperliche hindurchschauen kann. Das ist das Wesentliche. Man sieht in die geistige Welt nur hinein, wenn man durch sich selber hindurchschaut. So wie man die äußeren Gegenstände, die man sieht, durch das Auge nur sieht, indem man durch das Auge durchschaut, so sieht man in die geistige Welt nicht direkt hinein, sondern indem man durch sich selber durchschaut.","text_trust":"verbatim","quote_safe":true,"word_count":228,"url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p026"},{"locus":"GA 210/1922-02-12/p027","passage_number":27,"text":"Das ist die andere Seite, die Entwickelung nach der Willensseite. Also die ganze Entwickelung beruht in der neueren Zeit darauf, daß man erstens das Denken erstarkt, so daß es unabhängig wird vom Gehirn, und zweitens, daß man den Willen so gestaltet, daß der ganze Mensch durchsichtig wird. Man kann nicht durch das Blitzblaue in die geistige Welt hineinschauen, ebensowenig wie man ohne das Auge in die Farbenwelt hineinschauen kann. Man muß durch sich durchschauen. Das aber geschieht durch die Willensübungen.","text_trust":"verbatim","quote_safe":true,"word_count":80,"url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p027"},{"locus":"GA 210/1922-02-12/p028","passage_number":28,"text":"Da haben Sie jetzt für den modernen Menschen, was eben durch die Initiation ausgeführt werden kann. Es kann sowohl nach der Gedankenseite hin das Seelisch-Geistige unabhängig gemacht werden von dem Leiblichen als auch der Leib in seiner Materialität überwunden werden kann, indem er geistig-seelisch durchsichtig wird. Dadurch haben Sie das durch seine eigene Kraft selbständig gewordene Geistig-Seelische gegeben. Das ist der große Unterschied zwischen der alten und der neuen Einweihung. Die alte Einweihung veränderte den Leib, änderte ihn nach der Gehirnseite, nach der Seite des übrigen Organismus, und dadurch, daß der Leib verändert wurde, wurde das Seelisch-Geistige in einer dumpfen Weise wahrnehmbar. Die moderne Einweihung verändert das Geistig-Seelische, macht es in sich stärker nach der Gedankenseite und nach der Willensseite hin und macht es dadurch auf der einen Seite vom Gehirn unabhängig, auf der andern Seite so stark, daß es durchschaut durch den Organismus.","text_trust":"verbatim","quote_safe":true,"word_count":144,"url":"https://anthroposophy.ai/v1/steiner/de/ga/210/1922-02-12/p028"}],"beads":[{"from":[23],"to":[23],"confidence":"high"},{"from":[24],"to":[24],"confidence":"high"},{"from":[25,26],"to":[25],"confidence":"high"},{"from":[27],"to":[26],"confidence":"high"},{"from":[28],"to":[27],"confidence":"high"},{"from":[29],"to":[28],"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)."}}