{"corpus":"steiner","locus":"GA 322/1920-10-03_02/p018","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Then, after experiencing this, something entirely extraordinary has occurred. Then, at the appropriate moment, one begins to notice something. An essential prerequisite is, as I have said, to have thought through *The Philosophy of Freedom* beforehand. This is then left, so to speak, to one side, while pursuing the inner path of contemplation, of meditation. One has advanced as far as balance, movement, and life. One lives within this life, this movement, this balance. Entirely parallel with our pursuit of the way of contemplation and meditation but without any other activity on our part, our thinking regarding *The Philosophy of Freedom* has undergone a transformation. What can be experienced in such a philosophy of freedom in pure thinking has, as a result of our having worked inwardly on our souls in another sphere, become something utterly different. lt has become fuller, richer in content. While on the one hand we have penetrated into our inner being and have deepened our power of Imagination, on the other hand we have raised what resulted from our mental work on *The Philosophy of Freedom* up out of ordinary consciousness. Thoughts that formerly had floated more or less abstractly within pure thinking have been transformed into substantial forces that are alive in our consciousness: what once was pure thought is now Inspiration. We have developed Imagination, and pure thinking has become Inspiration. Following this path further, we become able to keep apart what we have gained following two paths that must be sharply differentiated: on the one hand, what we have obtained as Inspiration from pure thinking—the life that at a lower level is thinking, and then becomes a thinking raised to Inspiration—and on the other hand what we experience as conditions of equilibrium, movement, and life. Now we can bring these modes of experience together. We can unite the inner with the outer. The fusion of Imagination and Inspiration brings us in turn to Intuition. What have we accomplished now? Well, I would like to answer this question by approaching it from another side. First of all I must draw attention to the steps taken by the Oriental who wishes to rise further after having schooled himself by means of the mantras, after having lived within the language, within the word. He now learns not only to live in the rhythms of language but also in a certain way to experience breathing consciously, in a certain way to experience breathing artificially by altering it in the most varied ways. For him this is the next highest step—but again not something that can be taken over directly by the West. What does the Eastern student of yoga attain by surrendering himself to conscious, regulated, varied breathing? Oh, he experiences something quite extraordinary when he inhales. When inhaling he experiences a quality of air that is not found when we experience air as a purely physical substance but only when we unite ourselves with the air and thus comprehend it spiritually. As he breathes in, a genuine student of yoga experiences something that works formatively upon his whole being, that works spiritually; something that does not expend itself in the life between birth and death, but, entering into us through the spirituality of the outer air, engenders in us something that passes with us through the portal of death. To experience the breathing process consciously means taking part in something that persists when we have laid aside the physical body. For to experience the breathing process consciously is to experience the reaction of our inner being to inhalation. In experiencing this we experience something that preceded birth in our existence as soul-spirit—or let us say preceded our conception—something that had already cooperated in shaping us as embryos and then continued to work within our organism in childhood. To grasp the breathing process consciously means to comprehend ourselves beyond birth and death. The advance from an experience of the aphorism and the word to an experience of the breathing process represented a further penetration into an inspired comprehension of the eternal in man. We Westerners must experience much the same thing—but in a different sphere.","text_trust":"verbatim","quote_safe":true,"title":"Lecture VIII","site_heading":"Western Spiritual Science: Imagination, Inspiration, and Intuition","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.","date":"1920-10-03","location":null,"word_count":689,"url":"https://anthroposophy.ai/v1/steiner/en/ga/322/1920-10-03_02/p018","alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Frederick Amrine and Konrad Oberhuber","identified_edition":"AP1983","book_title":"The Boundaries of Natural Science","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA322/English/AP1983/19201003p01.html","evidence":"lecture_list_row","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"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/322/1920-10-03_02/p018"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/322/1920-10-03_02/p018","paragraph_aligned":true}],"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. 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The German served under this id repeats the German of 1920-10-03: one German text, to be cited at 1920-10-03.","same_lecture_as":"GA 322/1920-10-03","german_repeats":"GA 322/1920-10-03"},"german_anchor":{"de_prefix":"1920-10-03_02","de_passages":[{"locus":"GA 322/1920-10-03_02/p017","url":"https://anthroposophy.ai/v1/steiner/de/ga/322/1920-10-03_02/p017"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":666,"en_words":689,"ratio":1.03,"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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Und ganz parallel laufend, ohne daß wir etwas anderes getan haben, als daß wir diesen kontemplativen, diesen meditativen Weg gegangen sind, ganz parallel laufend ist jetzt aus unserer Gedankenarbeit gegenüber der «Philosophie der Freiheit» etwas ganz anderes geworden, das heißt dasjenige, was durch eine solche Philosophie der Freiheit im reinen Denken erlebt werden kann, das ist nun dadurch, daß wir auf einem ganz andern Gebiete innerlich seelisch gearbeitet haben, etwas ganz anderes geworden. Das ist voller geworden, inhaltschwerer geworden. Und während wir auf der einen Seite in unser Inneres gedrungen sind, die Imagination vertieft haben, haben wir dasjenige, was wir eigentlich erreicht haben durch die Gedankenarbeit in der «Philosophie der Freiheit», aus dem gewöhnlichen Bewußtsein herausgeholt. Wir haben aus Gedanken, die vorher mehr oder weniger abstrakt im reinen Denken geschwebt haben, inhaltsvolle Kräfte gemacht, die jetzt in unserem Bewußtsein leben, und es ist Inspiration geworden, was früher reiner Gedanke war. Wir haben die Imagination ausgebildet, und das reine Denken ist zur Inspiration geworden. Und indem wir auf diesem Wege fortschreiten, gelangen wir dazu, jetzt auseinanderhalten zu können — denn wir haben es auf zwei voneinander streng zu unterscheidenden Wegen gewonnen — dasjenige, was wir aus dem reinen Denken heraus bekommen als Inspiration, das Leben, das auf niederer Stufe ein Denken ist, dann ein zur Inspiration erhobenes Denken, und auf der andern Seite dasjenige, was wir erleben als Gleichgewichtszustand, als Bewegungszustand, Lebenszustand. Und wir können jetzt die beiden Erlebnisse, die beiden Erlebnisarten miteinander verbinden. Wir können das Äußere mit dem Inneren verbinden. Wir kommen wiederum durch die Verbindung von Inspiration und Imagination zur Intuition. Was haben wir da eigentlich vollzogen? Nun, das will ich Ihnen noch von einer andern Seite her charakterisieren. Da muß ich aber zunächst darauf aufmerksam machen, wie der Orientale weiter aufsteigt, nachdem er sich mantrisch gebildet hat, nachdem er in der Sprache, in dem Worte gelebt hat, dann dazu übergeht, nicht nur in dem Rhythmus des Sprachlichen zu leben, sondern dazu übergeht, in einer gewissen Weise bewußt den Atmungsprozeß zu erleben, ja den Atmungsprozeß in einer gewissen Weise künstlich zu erleben, indem er ihn variiert in der verschiedensten Weise. Das ist für ihn eine nächsthöhere Stufe wiederum nicht anwendbar unmittelbar auf unser Abendland. Was erlangt denn der orientalische Jogaschüler, indem er sich dem bewußten und regulierten, vermannigfaltigten Atmen hingibt? Oh, er erlebt dann im Einatmen etwas sehr Merkwürdiges. Er erlebt im Einatmen dasjenige, was in der Luft ist, wenn wir sie nicht bloß physisch auffassen,sondern wenn wir sie mit uns verbinden und dadurch sie geistig auffassen können. Im Einatmen erlebt der Mensch, der zu einem wirklichen Jogaschüler wird, dasjenige, was ihn durchorganisiert, geistig durchorganisiert, was seine Aufgabe nicht erschöpft hat in diesem Leben bis zum Tode, sondern was, durch die Geistigkeit der äußeren Luft in uns hereinkommend, in uns etwas erzeugt, das durch die Pforte des Todes durchgeht. Bewußt den Einatmungsprozeß erleben, heißt, dasjenige in sich erleben, was ein Dauerndes ist, wenn der Leib abgelegt wird. Denn bewußt den Atmungsprozeß erleben, das heißt, die Reaktion des Inneren auf die Einatmung erleben, das heißt, dasjenige erleben, was in unserem geistig-seelischen Dasein vorangegangen ist unserer Geburt, oder sagen wir unserer Empfängnis, was mitgearbeitet hat schon an unserer embryonalen Gestaltung, was dann weiter gearbeitet hat in unserer Kindheit innerhalb unserer Organisation. Bewußt den Atmungsprozeß erfassen, das heißt, sich erfassen jenseits von Geburt und Tod. Das Vorrücken von dem Erleben des Spruches, des Wortes zum Erleben des Atmungsprozesses hieß, weiter sich hineinleben in das inspirierte Erfassen des Ewigen im Menschen. Wir Abendländer müssen gewissermaßen dasselbe in einer andern Sphäre erleben.","text_trust":"verbatim","quote_safe":true,"word_count":666,"url":"https://anthroposophy.ai/v1/steiner/de/ga/322/1920-10-03_02/p017"}],"english":["GA 322/1920-10-03_02/p018"],"method":"length","confidence":"medium","correspondence":"established","length_check":{"de_words":666,"en_words":689,"ratio":1.03,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":1.02,"band":"comparable","note":null,"word_count":6201,"original_word_count":6102,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Frederick Amrine and Konrad Oberhuber","identified_edition":"AP1983","book_title":"The Boundaries of Natural Science","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA322/English/AP1983/19201003p01.html","evidence":"lecture_list_row","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. 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