{"corpus":"steiner","locus":"GA 66/1917-03-31/p024-p030","extent":"range","passage_number":24,"through":30,"paragraph_count":7,"first_locus":"GA 66/1917-03-31/p024","last_locus":"GA 66/1917-03-31/p030","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"5. The Beyond of the Senses and the Beyond of the Soul","date":"1917-03-31","location":null,"alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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. 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Imagine yourself — and basically anyone can do this — in a very vivid morning dream from which you wake up, and try to remember such a dream in which you have tried, I would even say, to really live in the dream, more or less subconsciously trying to really live in it. Then you will have experienced that what you feel as thoughts, as if they were banished to your body, and of which you have to say to yourself, “I feel my thoughts as though they were thought by me,” you will have to think about that, so to speak, spread out over the images of the dream as they flood in. You cannot distinguish yourself from what is flooding in the images of the dream, as you can distinguish yourself in sensual consciousness, so that you can say, “I stand here and I think about the things that are out there.” You do not perceive something outside and think about it, but you have the direct experience: in what is flooding up and down, the forces live that otherwise live in my thinking. It is as if you yourself were immersed in the surging life, so that the surging, the form of the surging, everything that is there is formed like weaving, living thought forces: objective life and weaving of thought forces. This, what can only be imagined in the dream life, I would like to say, can be perceived very distinctly in the seeing consciousness as a first impression. There really the possibility ceases to think: There outside are the objects and there inside in my head I think about the objects. No, there one feels embedded in something, what one would like to call a surging substantial sea, in which one is a wave. And that, what thought power is, is not only in one, that is outside, that drives this surging and surging, that goes outward, inward. That is to say, one sometimes feels connected to it, sometimes in such a way that the power of thought flows outside without one.","text_trust":"verbatim","quote_safe":true,"word_count":388,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p024","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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 66/1917-03-31/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 66/1917-03-31/p025","text":"What one achieves – whereby, in a sense, a substantial element is connected with what otherwise only lives in us as thought – that is what should really be called ether. For the ether is nothing other than a finer substantiality, but one that is so permeated everywhere that thought is at work in it, that in reality thoughts outside fill the ether itself. Only in this way, through the development of consciousness, does one arrive at what should really be called ether. But then one also arrives at a more intimate relationship between one's own soul and the environment. In sensory observation, one can never enter into such an intimate relationship with one's surroundings as in this experience of the observing consciousness, which now really has no boundaries between inside and outside, but flows in and out - into and out of one's own soul life - that which is ether filled with thoughts and thoughts of the soul.","text_trust":"verbatim","quote_safe":true,"word_count":160,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p025","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":26,"locus":"GA 66/1917-03-31/p026","text":"But only when one has entered into this intuitive consciousness can there be a higher self-knowledge. And here I now touch on something that again belongs to the significant results of spiritual research; but it will also be transferred to scientific research, insofar as it will find confirmation of this, as it will find confirmation of those results of spiritual research that I have presented in previous lectures. Man is a complex being, even if we look at him only externally and physically. If Goethe's approach had already been fruitful earlier, if it had not been overgrown by the 19th-century materialism hostile to spirit and soul, Goethe's theory of metamorphosis would also have been applied to man himself. Goethe made a very beautiful distinction between the green leaf and the colored petal of a flower, which are the same thing, only at different levels of existence, one being only a transformation product, a metamorphosis of the other. If we start not from a merely theoretical reception, but from the intuition that lived in Goethe, in that he applied the idea of metamorphosis in the simplest way, to the plant, and now applies this metamorphic applies this view of metamorphosis to man in all the complexity of his being, one comes to recognize that man, by having a head and a remaining organism, is a very remarkable creature.","text_trust":"verbatim","quote_safe":true,"word_count":227,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p026","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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. 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The head appears in man, as he begins his physical life, immediately in a certain perfection; the rest of the organism, on the other hand, appears with the greatest conceivable imperfection, and must first develop slowly to the degree of perfection that it is to achieve in physical life. Thus the head and the rest of the organism undergo quite different periods of development. I have already mentioned how spiritual science shows the origin of this. The human head points back to a long preceding spiritual development. When we enter our physical existence through conception and birth, we come from a spiritual world as soul-spiritual beings. What we go through during our spiritual development in the spiritual world contains a sum of forces that initially express themselves primarily in the head; therefore, what appears in the head as something so perfect and needing little further perfection points to a development that the person has already undergone.","text_trust":"verbatim","quote_safe":true,"word_count":289,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p027","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":28,"locus":"GA 66/1917-03-31/p028","text":"The rest of the organism is, as it were, the same at an initial stage. It is in the process of developing the powers which, if they could reach full development, would tend to make the whole of the rest of the organism what the head is physically. However paradoxical it may sound, that is how it is. The head shows that it is a transformed remaining organism; the remaining organism shows that it is a head that has not yet become. In a sense, just as the green leaf is a petal that has not yet become a flower, and the colored petal is a transformed leaf. And that which the human being develops through his remaining organism, that is incorporated into the soul. And when a person passes through the gate of death, it enters into a spiritual world, undergoes a development between death and a new birth, and in a later life becomes one of the powers that then develop in the head, just as the head of the present has developed out of the organism of an earlier life on earth.","text_trust":"verbatim","quote_safe":true,"word_count":185,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p028","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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. 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And the head is, so to speak, a tool of the etheric world, as I have just described it, and the rest of the organism is also a tool of this etheric world.","text_trust":"verbatim","quote_safe":true,"word_count":89,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p029","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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 66/1917-03-31/p029"],"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":30,"locus":"GA 66/1917-03-31/p030","text":"The human being not only has his physical organism as a kind of section of the whole physical world, but he also has, held together by the physical organism, an etheric organism within him that can only be perceived if one ascends to imaginative knowledge, as I have described. But then, when what is ethereal really becomes vivid, then one encounters the great difference between what underlies the etheric body of the human being and the head and what underlies the etheric body of the rest of the organism. And just as the head and the rest of the organism have very different growth rates, so that which lives and is active in the etheric body of the head and that which lives in the etheric body of the rest of the organism has very different inner developments of strength, which evoke different inner imaginations. And when one enters the imaginative world at all, then the imagination of the etheric body of the head interacts with the imagination of the etheric body of the rest of the organism. And this living interaction in the human etheric organism is the content of a higher self-knowledge. The fact that the human being comes to truly recognize himself in this way also enables him to evaluate certain soul experiences in the right way. If what I have stated were not as I have described it, the human being would never be able to have what is called a memory. The human being would be able to form ideas from sensory impressions, but these would always pass by. The fact that a person can remember something that he has once experienced is based on the fact that the etheric body of the head, in interaction with the etheric body of the rest of the organism, causes that which takes effect in the etheric body of the head to bring about changes in the etheric body of the rest of the organism that are permanent and that work their way up into the physical organism. Every time something takes hold in the soul and bodily life of a person that belongs to memory, a change first occurs in the etheric organism that can be imagined through imaginative knowledge; but this change continues into the physical organism. And through this alone we have the possibility of again bringing up certain thoughts, that what is sent from the ether organism of the head into the other ether organism is imprinted in the physical body. Only by the fact that something has made impressions in our physical body are we able to retain it in our memory. But what happens in the physical organism in the manner described, can only be observed by the seeing consciousness. This can only be observed if the observing consciousness continues the exercises that are characterized in the books mentioned, if the observing consciousness rises from mere imaginative knowledge to what I have called “inspired knowledge”. Through imaginative knowledge we enter into a world of surging ether, which is animated by thoughts that permeate it. If we continue the exercises, we will gain more strength in our soul life than is necessary for this imaginative knowledge, and then we will not only perceive a surging thought life in the ether, but we will also perceive beings within this surging thought life, real spirit beings, which do not reveal themselves in any physical body, but which only reveal themselves in the spiritual. But by coming to the real perception of a spiritual world, we also come to the possibility of achieving what can be called: to look at the actual human being as well as at things from the outside, to really face oneself, not just to feel what I have now called one's own thought life in the surging ether, in one's own ether organism, but to perceive oneself among other spirit beings as a spirit being in the spiritual world. When this happens, something occurs that is difficult to even characterize, but that can be understood with some good will.","text_trust":"verbatim","quote_safe":true,"word_count":678,"url":"https://anthroposophy.ai/v1/steiner/en/ga/66/1917-03-31/p030","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Mind and Matter — Life and Death","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA066/English/SOL2024/19170331p01.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. 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Versetzen Sie sich einmal — und das kann im Grunde genommen jeder — in einen recht lebendigen Morgentraum, aus dem Sie aufwachen, und versuchen Sie, sich zu erinnern an einen solchen Traum, bei dem Sie sich bemüht haben, ich möchte sagen, im Traume so recht drinnen zu leben, mehr oder weniger unterbewußt sich bemüht haben, so recht drinnen zu leben. Da werden Sie erfahren haben, daß dasjenige, was Sie als Gedanken so wie an Ihren Leib gebannt spüren, wovon Sie sich sagen müssen: meine Gedanken fühle ich als von mir gedachte, daß Sie das gewissermaßen ausgebreitet denken müssen über das gleichsam Hinflutende der Bilder des Traumes. Sie können sich nicht unterscheiden von dem, was in den Bildern des Traumes hinflutet, wie Sie sich unterscheiden können im sinnlichen Bewußtsein, so daß Sie sagen können: «Ich stehe hier und ich denke über die Dinge, die da draußen sind.» Sie nehmen nicht außen etwas wahr und denken darüber nach, sondern Sie haben unmittelbar das Erlebnis: In dem, was da auf- und abfluter, leben die Kräfte, die sonst in meinem Denken leben. Es ist, wie wenn Sie selber eintauchen würden in flutendes Leben, so daß das Fluten, die Form des Flutens, alles, was da ist, wie webende, lebende Gedankenkräfte gebildet ist: objektives Leben und Weben der Gedankenkräfte. Dieses, was im Traumesleben, ich möchte sagen, nur ahnend vorgestellt werden kann, das ist im schauenden Bewußtsein als ein erster Eindruck ganz besonders wahrnehmbar. Da hört wirklich die Möglichkeit auf, zu denken: Da draußen sind die Gegenstände und da drinnen in meinem Kopfe denke ich über die Gegenstände nach. Nein, da fühlt man sich eingebettet in etwas, was man nennen möchte ein wogendes substantielles Meer, in dem man selber eine Woge ist. Und das, was Gedankenkraft ist, ist nicht nur in einem, das ist draußen, das treibt dieses Wellende und Wogende, das geht nach außen, nach innen. Das heißt: man fühlt sich bald mit ihm verbunden, bald so, daß das, was Gedankenkraft ist, draußen ohne einen dahinströmt.","text_trust":"verbatim","quote_safe":true,"word_count":364,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p024"},{"locus":"GA 66/1917-03-31/p025","passage_number":25,"text":"Was man so erreicht — wobei gewissermaßen ein Substantielles verbunden ist mit dem, was sonst nur in uns lebt als Gedanke -, das ist dasjenige, was in Wirklichkeit Äther genannt werden sollte. Denn der Äther ist nichts anderes als ein feineres Substantielles, das aber überall so durchseelt ist, daß in ihm flutender Gedanke wirkt, daß in Wirklichkeit Gedanken draußen den Äther selbst erfüllen. Nur auf diese Weise, durch Ausbildung des Bewußtseins, gelangt man zu dem, was man in Wirklichkeit Äther nennen sollte. Dann aber gelangt man auch zu einem intimeren Verhältnis zwischen der eigenen Seele und der Umgebung. Im sinnlichen Anschauen kann man niemals in ein so intimes Verhältnis zu der Umgebung treten, wie in diesem Erleben des schauenden Bewußtseins, das nun wirklich keine Grenzen hat zwischen Innen und Außen, sondern wo hinein- und hinausflutet - in das eigene Seelenleben hinein und aus dem eigenen Seelenleben hinaus — dasjenige, was gedankenerfüllter und gedankendurchseelter Äther ist.","text_trust":"verbatim","quote_safe":true,"word_count":155,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p025"},{"locus":"GA 66/1917-03-31/p026","passage_number":26,"text":"Aber erst wenn man in dieses schauende Bewußtsein eingetreten ist, kann es zu einer höheren Selbsterkenntnis kommen. Und hier habe ich nun etwas zu berühren, was wiederum zu den bedeutungsvollen Ergebnissen der Geistesforschung gehört; es wird aber übergehen auch in die naturwissenschaftliche Forschung, insofern diese ebenso die Bestätigung dafür finden wird, wie sie die Bestätigung jener Ergebnisse der Geistesforschung finden wird, die ich in vorigen Vorträgen vorgebracht habe. Der Mensch ist nämlich ein kompliziertes Wesen, auch wenn wir ihn bloß äußerlich-leiblich ansehen. Wäre Goethesche Anschauungsweise schon früher fruchtbar geworden, wäre sie nicht überwuchert worden von der geist- und seelenfeindlichen Anschauungsweise des Materialismus des 19. Jahrhunderts, so würde Goethes Metamorphosenlehre auch angewendet worden sein auf den Menschen selber. Goethe hat sehr schön unterschieden, wie bei der Pflanze das grüne Laubblatt und das gefärbte Blumenblatt dasselbe sind, nur auf verschiedenen Stufen des Daseins, das eine nur ein Verwandlungsprodukt, eine Metamorphose des anderen. Wenn man nicht von einem bloß theoretischen Aufnehmen, sondern von der Anschauung ausgeht, die in Goethe gelebt hat, indem er die Metamorphosen-Idee auf das einfachste, auf die Pflanze zunächst anwendete, und nun diese Metamorphosen-Anschauung anwendet auf den Menschen in der ganzen Kompliziertheit seines Wesens, so kommt man dazu, anzuerkennen, daß der Mensch, indem er einen Kopf trägt und einen übrigen Organismus hat, dadurch ein sehr merkwürdiges Wesen ist.","text_trust":"verbatim","quote_safe":true,"word_count":218,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p026"},{"locus":"GA 66/1917-03-31/p027","passage_number":27,"text":"Wenn man nämlich den Menschen betrachtet, wie er sich von klein auf, von der ersten Kindheit auf immer weiter entwickelt, so tritt einem manches entgegen von dem vielerlei Bedeutungsvollen, das von der Wissenschaft heute lange nicht genug gewürdigt wird. Es soll nur das eine herausgehoben werden, daß in der allerersten Kindheit das leiblich Entwickeltste am Menschen das Haupt ist. Das Haupt wächst im ganzen Leben so, daß es sich viermal vergrößert, während der ganze übrige Organismus so wächst, daß er sich zwanzigmal vergrößert gegenüber dem, was er in der Kindheit ist. Denken Sie also, wie verschieden das Tempo ist im Wachsen des Hauptes und im Wachsen des übrigen Organismus. Das rührt davon her, daß Haupt und übriger Organismus zwei verschiedene Metamorphosen ein und desselben sind, aber auf eine ganz eigentümliche Art. Das Haupt tritt beim Menschen, indem er seinen physischen Lebenslauf beginnt, sogleich in einer gewissen Vollkommenheit auf; der übrige Organismus dagegen tritt mit der denkbar größten Unvollkommenheit auf, muß sich erst langsam entwickeln zu dem Grad von Vollkommenheit, den er im physischen Leben erreichen soll. Also ganz verschiedene Entwickelungszeitläufe machen Haupt und übriger Organismus durch. Ich habe schon früher erwähnt, wie die Geisteswissenschaft zeigt, woher dieses kommt. Das Haupt des Menschen weist zurück auf eine lange vorhergehende geistige Entwickelung. Wir gehen, indem wir in unser physisches Dasein durch Empfängnis und Geburt eintreten, als seelisch-geistiges Wesen aus einer geistigen Welt heraus. Was wir während einer geistigen Entwickelung in der geistigen Welt durchmachen, das enthält eine Summe von Kräften, die zunächst sich vorzugsweise im Haupt ausprägen; daher weist das, was als so vollkommen und sich nur mehr wenig vervollkommnend sich im Haupte darstellt, auf eine Entwickelung hin, die der Mensch hinter sich hat.","text_trust":"verbatim","quote_safe":true,"word_count":282,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p027"},{"locus":"GA 66/1917-03-31/p028","passage_number":28,"text":"Der übrige Organismus ist gleichsam dasselbe auf einer anfänglichen Stufe. Er ist im Anfange daran, die Kräfte zu entwickeln, welche, wenn sie zur vollkommenen Entwickelung kommen könnten, bestrebt wären, aus dem ganzen übrigen Organismus dasselbe zu machen, was physisch im Haupte ist. So paradox das klingt, es ist doch so. Das Haupt zeigt, daß es ein umgewandelter übriger Organismus ist; der übrige Organismus, daß er ein noch nicht gewordenes Haupt ist. Gewissermaßen so wie das grüne Blatt ein noch nicht gewordenes Blumenblatt ist, und das gefärbte Blumenblatt ein umgewandeltes Laubblatt. Und dasjenige, was der Mensch durch seinen übrigen Organismus ausbildet, das verleibt sich der Seele ein. Und wenn der Mensch durch die Pforte des Todes geht, tritt das in eine geistige Welt ein, macht eine Entwickelung zwischen dem Tod und einer neuen Geburt durch, und wird in einem späteren Leben zu den Kräften, die dann im Haupte sich ausbilden, so wie das Haupt der Gegenwart sich aus dem Organismus eines früheren Erdenlebens herausgebildet hat.","text_trust":"verbatim","quote_safe":true,"word_count":164,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p028"},{"locus":"GA 66/1917-03-31/p029","passage_number":29,"text":"Nun können Sie sagen: Wie kann denn so etwas gewußt werden? So etwas kann gewußt werden, sobald der Mensch ins schauende Bewußtsein eintritt. Denn da tritt wirklich das auf, was dazu nötigt, den Menschen als diese Zweiheit zu betrachten: den Hauptesmenschen und den Menschen des übrigen Organismus. Und das Haupt ist gewissermaßen ein Werkzeug der ätherischen Welt, wie ich sie eben beschrieben habe, und der übrige Organismus ist auch ein Werkzeug dieser ätherischen Welt.","text_trust":"verbatim","quote_safe":true,"word_count":74,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p029"},{"locus":"GA 66/1917-03-31/p030","passage_number":30,"text":"Der Mensch hat seinen physischen Organismus nicht bloß gewissermaßen wie einen Ausschnitt aus der ganzen physischen Welt an sich, sondern er hat, durch den physischen Organismus zusammengehalten, einen Ätherorganismus in sich, der nur wahrgenommen werden kann, wenn man, wie ich es beschrieben habe, zur imaginativen Erkenntnis aufsteigt. Dann aber, wenn einem wirklich das, was ätherisch ist, anschaulich wird, dann tritt einem der große Unterschied entgegen zwischen dem, was als Ätherleib des Menschen zugrunde liegt dem Haupte, und als Ätherleib zugrunde liegt dem übrigen Organismus. Und gerade so, wie das Haupt und der übrige Organismus ganz verschiedenes Tempo haben mit Bezug auf ihr Wachstum, so hat dasjenige, was kraftet und lebt im Ätherleib des Hauptes, und was lebt im Ätherleib des übrigen Organismus, ganz verschiedene innere Kraftentwickelungen, die verschiedene innere Imaginationen hervorrufen. Und kommt man überhaupt zur imaginativen Welt, dann tritt einem die Imagination des Ätherleibes des Kopfes in Wechselwirkung mit der Imagination des Ätherleibes des übrigen Organismus entgegen. Und dieses lebendige Zusammenwirken im menschlichen Ätherorganismus ist dasjenige, was der Inhalt einer höheren Selbsterkenntnis ist. Dadurch, daß der Mensch auf diese Weise dazu kommt, sich nun wirklich zu erkennen, gelangt er auch dazu, gewisse Seelenerlebnisse in der richtigen Weise bewerten zu können. Wäre das, was ich angeführt habe, nicht so, wie ich es geschildert habe, so würde der Mensch niemals das haben können, was man eine Erinnerung nennt. Der Mensch würde sich nach den Sinneseindrücken Vorstellungen bilden können, die würden aber immer vorübergehen. Daß der Mensch sich an das einmal Erlebte erinnern kann, das beruht darauf, daß, indem der Ätherleib des Hauptes in Wechselwirkung tritt mit dem Ätherleib des übrigen Organismus, dasjenige, was im Ätherleib des Hauptes wirkt, in dem Ätherleib des übrigen Organismus Veränderungen hervorruft, die bleibend sind, und die heraufwirken bis in den physischen Organismus. Jedesmal, wenn etwas im Menschen Platz greift in seinem seelischleiblichen Leben, was dem Gedächtnis angehört, tritt zunächst in dem durch die imaginative Erkenntnis vorstellbaren Ätherorganismus eine Veränderung auf; die aber setzt sich fort in den physischen Organismus. Und dadurch allein haben wir die Möglichkeit, wiederum heraufzuholen gewisse Gedanken, daß sich das, was vom Ätherorganismus des Hauptesin den übrigen Ätherorganismus hineingesendet wird, ausprägt in der physischen Leiblichkeit. Nur dadurch, daß irgend etwas bis in unsere physische Leiblichkeit Eindrücke gemacht hat, sind wir imstande, es gedächtnismäßig zu behalten. Aber das, was da vom Ätherorganismus aus in der geschilderten Weise im physischen Organismus geschieht, das kann jetzt wiederum nur mit dem schauenden Bewußtsein beobachtet werden. Das kann nur beobachtet werden, wenn das schauende Bewußtsein jene Übungen weiter fortsetzt, die in den angeführten Büchern charakterisiert sind, wenn das schauende Bewußtsein aufsteigt von der bloßen imaginativen Erkenntnis zu dem, was ich da genannt habe «inspirierte Erkenntnis», Durch die imaginative Erkenntnis tauchen wir ein in eine Welt des wogenden Äthers, der beseelt ist von ihn durchdringenden Gedanken. Setzen wir die Übungen weiter fort, erkraften wir uns mehr noch in unserem Seelenleben, als zu dieser imaginativen Erkenntnis nötig ist, dann kommen wir dazu, nicht nur wogendes Gedankenleben im Äther wahrzunehmen, sondern innerhalb dieses wogenden Gedankenlebens Wesen, wirkliche Geistwesen wahrzunehmen, die nun nicht in irgend einem physischen Leibe sich offenbaren, sondern die sich nur im Geistigen offenbaren. Dadurch aber, daß wir zur wirklichen Wahrnehmung einer geistigen Weltkommen, dadurch kommen wir auch zur Möglichkeit, das zu erreichen, was man nennen kann: die eigentliche menschliche Wesenheit wie die Dinge von außen zu betrachten, sich selber wirklich gegenüberzutreten, nicht bloß das zu erfühlen, was ich jetzt das eigene Gedankenleben im wogenden Äther genannt habe, im eigenen Ätherorganismus, sondern sich selber unter anderen Geistwesen als ein Geistwesen in der geistigen Welt wahrzunehmen. Kommt man dazu, dann tritt etwas ein, was schon schwierig ist auch nur zu charakterisieren, was aber mit einigem guten Willen verstanden werden kann.","text_trust":"verbatim","quote_safe":true,"word_count":620,"url":"https://anthroposophy.ai/v1/steiner/de/ga/66/1917-03-31/p030"}],"beads":[{"from":[24],"to":[24],"confidence":"high","pairing_state":"verified"},{"from":[25],"to":[25],"confidence":"high","pairing_state":"verified"},{"from":[26],"to":[26],"confidence":"high","pairing_state":"verified"},{"from":[27],"to":[27],"confidence":"high","pairing_state":"verified"},{"from":[28],"to":[28],"confidence":"high","pairing_state":"verified"},{"from":[29],"to":[29],"confidence":"high","pairing_state":"verified"},{"from":[30],"to":[30],"confidence":"high","pairing_state":"verified"}],"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)."}}