{"corpus":"steiner","locus":"GA 67/1918-03-21/p018-p024","extent":"range","passage_number":18,"through":24,"paragraph_count":7,"first_locus":"GA 67/1918-03-21/p018","last_locus":"GA 67/1918-03-21/p024","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"7. Manifestations of the Unconscious","date":"1918-03-21","location":null,"alignment_confidence":"high","alignment_reason":"beads:length+anchor_constrained","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"SOL2018","book_title":"The Eternal in the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA067/English/SOL2018/19180321p01.html","evidence":null,"reason":"no_translator_named","note":"Neither the lecture's own page nor rsarchive's lecture list names a translator for it. 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The clergyman starts in a perfectly decorous way but suddenly seems to get wings and begins to crow like a cock. One sister says to the other: ‘What a very peculiar way to preach!’ And the sister replies: ‘The Consistory Court has decreed that this is how sermons are to be preached.’ Then the woman wakes up and hears a cock crowing outside. The crowing of the cock which would otherwise have been heard simply as such, has been transformed in this way in the soul; everything else has grouped itself around the crowing. These are examples of dreams instigated by the senses.","text_trust":"verbatim","quote_safe":true,"word_count":152,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-03-21/p018","german_anchor":{"de_prefix":"1918-03-21","de_passages":[{"locus":"GA 67/1918-03-21/p017","url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p017"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":161,"en_words":152,"ratio":0.94,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":19,"locus":"GA 67/1918-03-21/p019","text":"But dreams can also be due to inner stimuli, and again it is not the stimuli as such which appear, but the sense-image which has been transformed, cast into symbolism, by the soul. For example, someone dreams of a very hot stove; he wakes up with his heart thumping. Dreams of flying which occur very frequently, are due, as a rule, to some kind of abnormal process taking place in the lungs during sleep. Hundreds of such examples could be quoted and the different categories of dreams enumerated at great length. Although we cannot enter exhaustively into the deeper aspects of sleep, I want still to speak of certain points.","text_trust":"verbatim","quote_safe":true,"word_count":110,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-03-21/p019","german_anchor":{"de_prefix":"1918-03-21","de_passages":[{"locus":"GA 67/1918-03-21/p018","url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p018"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":110,"en_words":110,"ratio":1.0,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":20,"locus":"GA 67/1918-03-21/p020","text":"Literature offers no evidence of particular success in discovering elements in the human soul capable of showing what is actually going on in the soul when bringing about such transformations of the outer stimuli of dreams. But the question of paramount interest is this. What, in reality, is it in the soul that causes such different imagery to be connected with an outer stimulus, or also with a memory-picture emerging from the darkness of sleep? Here it must be said that what is actually working in the dream is not the faculty which in ordinary waking life enables man to link one mental picture to another. I could give you hundreds of examples which would prove what I can illustrate now only by one, for the sake of comparison. Think of the following. A woman dreams that she has to cook for her husband—sometimes an arduous duty for a housewife. She dreams that she has made one suggestion after another to him. To the first suggestion he answers: ‘I don't want that!’ To the second suggestion ‘I don't want that either!’ To the third suggestion: ‘Don't for heaven's sake inflict that upon me!’ And so it goes on. In the dream the woman is very miserable about all this and then an idea occurs to her. ‘There is a pickled grandmother on the floor; she is rather tough, but what about cooking her for you tomorrow?’ That too is a dream actually recorded in literature! Nobody who knows anything about the subject will doubt that the dream took such a form. You will at once say to yourselves : Anxiety is at the bottom of it. Something has happened to make the woman anxious. The mood of anxiety—which need not have anything whatever to do with the idea of the cooking and the rest—is transformed into a dream-picture of this kind. The picture is merely a clothing for the mood of anxiety. But during sleep the soul needs this picture in order to throw off the mood of anxiety. Just as you laughed about the pickled grandmother, so does the soul devise this grotesquely comic image as an adjunct to the other content of the dream, in order to overcome the anxiety and to induce an ironic, humorous mood. An oscillation, an alternation of moods can always be perceived in dreams and—like the pendulum of a clock—a swing between tension and relaxation, between anxiety and cheerfulness, and so on. What is of paramount importance in man's life of feeling is always the decisive factor in the structure assumed by the pictures of dream. From this point of view, therefore, the dream takes shape in order that certain tensions in the soul may be overcome. The picture which, as such, has no special significance, is born from this need to lead tension over to relaxation, relaxation over to tension. The soul conjures before itself something that can be an imaginative indication of the real gist of the matter.","text_trust":"verbatim","quote_safe":true,"word_count":497,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-03-21/p020","german_anchor":{"de_prefix":"1918-03-21","de_passages":[{"locus":"GA 67/1918-03-21/p019","url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p019"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":490,"en_words":497,"ratio":1.01,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":21,"locus":"GA 67/1918-03-21/p021","text":"Examination of the whole range of the life of dream brings to light two peculiar features which must be particularly borne in mind. The one is that what is usually called *logic* plays no part in dreams. The dream has a rule entirely different from that of ordinary logic for the way in which it passes from one object to the other. Naturally you will be able to insist that many dreams take a perfectly logical course. But this is only *apparently* the case, as everyone who can observe these things intimately, knows. If dream-pictures present themselves in logical sequence, the reason is not that you yourself produce this sequence *during the dream* but that you are placing side by side, mental images which you have already connected together logically at some time or which have been so connected by some agency in life. In such a case, logic in the dream is *reminiscence*; the logic has been imported into the dream; the action of the dream does not in itself proceed according to the rules of ordinary logic.","text_trust":"verbatim","quote_safe":true,"word_count":179,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-03-21/p021","german_anchor":{"de_prefix":"1918-03-21","de_passages":[{"locus":"GA 67/1918-03-21/p020","url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p020"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 67/1918-03-21/p020"],"reader_part":true,"length_check":{"de_words":569,"en_words":575,"ratio":1.01,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":22,"locus":"GA 67/1918-03-21/p022","text":"It can always be perceived that a deeper, more intimate element of soul underlies the action of the dream. For example—I am quoting something that actually happened. Someone dreams that he must go to see a friend and he knows that this friend will scold him for some reason. He dreams that he gets to the door of the friend's house, but at that moment the whole situation changes. On entering the house he comes into a cellar in which there are savage beasts intent upon devouring him. Then it occurs to him that he has a lot of pins at home and that they spurt fluids which will be able to kill these beasts. He finds then that he has the pins with him and he spurts the fluids at the savage animals. They suddenly change into little puppies which he feels he want to pat.—This is a typical course taken by a dream and you can see that here again it is a matter of the tension caused by the anxiety as to what the friend is going to say—the anxiety takes expression as the savage beasts—being relaxed as a result of the soul having brought about the transformation of the wild beasts into lovable puppies. Obviously, something quite other than logic is in evidence here.—And anyone who is familiar with examples of dreams knows that the following has often happened. Before going to bed, someone has made efforts to solve a problem, but has failed. Then, in a dream, as he says, he discovers the solution and can write it down in the morning when he wakes up. His story is quite correct but those who cannot rightly investigate such things will always misunderstand them. *It must not be thought that the actual solution was found in the dream*. What was found in the dream and is then thought to have been remembered, is something quite different. It is something that need have very little logic about it, but produces in the soul the beneficial effect of tension being led over to relaxation. Before going to sleep the man was in a state of tension because he could not solve the problem. He brooded and brooded; something was amiss with him. He was healed by the form taken by his dream and was therefore able to solve the problem when he woke up.","text_trust":"verbatim","quote_safe":true,"word_count":396,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-03-21/p022","german_anchor":{"de_prefix":"1918-03-21","de_passages":[{"locus":"GA 67/1918-03-21/p020","url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p020"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","reader"],"reader_german":["GA 67/1918-03-21/p020"],"reader_part":true,"length_check":{"de_words":569,"en_words":575,"ratio":1.01,"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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It is well known that in dream a man may commit all kinds of misdeeds of which he would be ashamed in waking life. It can be argued that conscience begins to stir in dream, that it often makes itself felt in a very remarkable way. Think only of the dreams contained in Shakespeare's plays—poets generally have a good reason for such things—and you will find that they might appear to suggest that moral reproaches make themselves particularly conspicuous through dreams. Again this is an inexact observation. What is true is that in the dream we are snatched away from the faculty of ordinary moral judgment which in connection with human beings in outer life we must and can exercise. If the dream seems to present moral ideas and moral reproaches in concrete pictures, this is not due to the fact that as dreamers we form moral judgments, but that when we act morally the soul feels a certain inner satisfaction; we are inwardly gratified about something to which we can give moral assent. It is this state of satisfaction, not the moral judgment, that presents itself to the soul in the dream. Neither logic or moral judgment play any part at all in dreams. If the search for truth is sincere it is essential to set to work with far greater exactitude and depth than is usual in life and in science too. Such matters elude the crude methods usually applied. It is extremely significant that neither logic or moral judgment gain admittance into the world of dream.","text_trust":"verbatim","quote_safe":true,"word_count":266,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-03-21/p023","german_anchor":{"de_prefix":"1918-03-21","de_passages":[{"locus":"GA 67/1918-03-21/p021","url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p021"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":298,"en_words":266,"ratio":0.89,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":24,"locus":"GA 67/1918-03-21/p024","text":"I want to speak of still another characteristic of the dream which even when considered from the external point of view, indicates how the soul, when it dreams, is related to the world. This relation can, it is true, be fully clarified only by Spiritual Science. Anyone who studies the sleeping human being will be able to say, even from the external standpoint, that in sleep the human being is shut off alike from the experiences arising from his own life and also from the environment. Spiritual Science does of course make it clear that when man falls asleep he passes as a being of soul and spirit into the spiritual world and on waking is again united with his body. It is not necessary to take this into consideration at the moment, but simply to keep clearly in mind what can also be apparent to ordinary consciousness. The human being is shut off from his environment, and what rises out of his body into his ordinary consciousness is also stilled during sleep. Pictures do indeed surge up and fade away in dreams but their actual relation to the external world is not changed; the form assumed by the pictures is such that this relation remains as it was. The relation to the external world, that which as bald environment giving contour to the outer impressions, approaches man as he opens his senses during waking life—this does not penetrate into the dream. Impressions can indeed be made upon a man, but the characteristics of what the senses make out of those impressions are absent. The soul puts an emblem, a symbol, in the place of the ordinary, bald impression. Therefore the actual relation to the outer world does not change. This could be corroborated in countless cases. In the normal dream the human being is as shut off from the external world as he is in normal sleep; he is also shut off from his own body. What rises up from his bodily nature does not come to direct expression as is the case when he is united in the normal way with his body. If, for example, someone's feet get overheated because of a too warm covering, he would be aware in the ordinary waking state that his feet are too hot. In the dream he is not aware of it in this form, but he thinks he is walking on burning coal or something of the kind. Again it is a matter of transformation brought about by the soul.","text_trust":"verbatim","quote_safe":true,"word_count":421,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-03-21/p024","german_anchor":{"de_prefix":"1918-03-21","de_passages":[{"locus":"GA 67/1918-03-21/p022","url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p022"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":394,"en_words":421,"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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An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 67/1918-03-21/p022"],"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":10914},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":48,"passage_count":48,"word_count":10888,"completeness":{"ratio":1.0,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 67/1918-03-21/p017","passage_number":17,"text":"Ein anderes Beispiel, das auch von Volkelt stammt — wo es sich machen läßt, werde ich nichts anderes, als was schon in der Literatur verzeichnet ist, anführen - ist dieses: Eine schwäbische Frau besucht ihre Schwester in einer größeren Stadt. Die Schwester ist die Frau eines Pfarrers. Die beiden Schwestern hören sich die Predigt an, und siehe da, der Pfarrer fängt zunächst ganz würdig an. Dann aber bekommt er plötzlich etwas wie Flügel und fängt an zu krähen wie ein Hahn. Da sagt die eine Schwester zu der andern: «Das ist aber eine besondere Art des Predigens.» Die Schwester antwortet ihr im Traum: «Ja, so hat es das Konsistorium verfügt; jetzt muß so gepredigt werden.» Darauf wacht die Frau auf, und draußen hört sie einen Hahn schreien. Also, der Hahnschrei, der selbstverständlich sonst als trockener, nüchterner Hahnschrei zum Bewußtsein gekommen wäre, ist so in der Seele umgewandelt worden. Alles andere hat sich um den Hahnschrei herumgruppiert. Sehen Sie, das sind Sinnesreiz-Träume.","text_trust":"verbatim","quote_safe":true,"word_count":161,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p017"},{"locus":"GA 67/1918-03-21/p018","passage_number":18,"text":"Aber auch aus inneren Reizen können sich die Träume bilden, und wiederum sind es nicht die Reize als solche, die zum Vorschein kommen, sondern das durch die Seele symbolisierte, umgestaltete Sinnesbild. Jemand träumt zum Beispiel von einem heißen, kochenden Ofen: er wacht auf mit einem pochenden Herzen. Flugträume, die sehr häufig sind, rühren in der Regel her von irgendwelchen abnormen Erlebnissen, die sich während des Schlafes in der Lunge abspielen und so weiter. Solche Beispiele könnten ja zu Hunderten angeführt werden. Die reine Aufzählung der verschiedenen Kategorien des Traumes könnte noch lange fortgesetzt werden. Obwohl wir auf das 'Tiefere der Sache nicht vollständig eingehen können, möchte ich noch einiges erwähnen.","text_trust":"verbatim","quote_safe":true,"word_count":110,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p018"},{"locus":"GA 67/1918-03-21/p019","passage_number":19,"text":"Man kann nicht finden, daß die Literatur besonders glücklich war im Auffinden von solchen Elementen in der menschlichen Seele, die zeigen könnten, was da eigentlich in ihr vorgeht, indem sie solche Umgestaltungen der äußeren Veranlassung zum Traume vornimmt. Aber diese Frage muß einen doch vor allen Dingen interessieren: Was ist es eigentlich in der Seele, was auf eine äußere Veranlassung hin, oder auch auf eine Erinnerungsvorstellung hin, die aus dem Dunkel des Schlafes heraufkommt, solche andersartigen Vorstellungen anknüpfen läßt? Darauf ist zu sagen: Das, was im gewöhnlichen Tagesleben den Menschen dazu bringt, aus dessen Erfahrungen heraus eine Vorstellung an die andere zu gliedern, das ist es nicht, was eigentlich im Traume wirkt. Ich könnte Ihnen Hunderte von Beispielen aufzählen, die Ihnen beweisen würden, was ich nur vergleichsweise durch ein Beispiel belegen kann. Nehmen Sie das folgende Beispiel; Eine Frau träumt, sie habe für ihren Mann zu kochen, manchmal eine schwierige Aufgabe für eine Hausfrau. Nun, sie träumt, sie habe ihm schon alles Mögliche vorgeschlagen. Erster Vorschlag: «Mag ich nicht!» Zweiter Vorschlag: «Mag ich auch nicht!» Dritter Vorschlag: «Mag ich erst recht nicht! Damit kannst du mir zu Hause bleiben!» Und so weiter. Die Frau ist darüber schon ganz unglücklich im Traume. Da fällt ihr ein: «Wir haben ja auf dem Boden eine gesalzene Großmutter; sie ist zwar etwas zäh, aber sollte ich sie dir nicht morgen kochen?» Auch ein Traum, den Sie in der Literatur finden können. Wer mit Träumen bekannt ist, wird nicht zweifeln, daß der Traum sich so abgespielt hat. Ich könnte dieses Beispiel durch hunderte gleichgeartete vermehren. Sie werden sich unmittelbar sagen müssen: Die Stimmung des Ängstlichen liegt zugrunde. Irgend etwas liegt vor, was der Frau eine ängstliche Stimmung gemacht hat. Diese Stimmung, die gar nichts zu tun zu haben braucht mit der Vorstellung des Kochens und dergleichen, setzt sich in eine solche Traumvorstellung um. Dies ist nur eine Umkleidung der ängstlichen Stimmung. Diese aber hat die Seele während des Schlafes nötig, um aus der Angst herauszukommen, sie sucht sich über die Angst hinwegzuhelfen, und gerade so, wie Sie über die gesalzene Großmutter gelacht haben, so erfindet die Seele diese zu dem übrigen Trauminhalt in grotesk-komischer Weise sich hinzugesellende Vorstellung, um innerlich die Angstlichkeit zu überwinden, um in eine ironisierende, humorvolle Stimmung zu kommen. Das ist es, was Sie in den Träumen immer verfolgen können: ein Oszillieren, ein Hin- und Herschwingen von Stimmungen und — wie die Uhr hin- und herpendelt — ein Hin- und Herpendeln zwischen Spannung und Entspannung, zwischen Ängstlichkeit und Lustigkeit und so weiter. Immer ist für die Gliederung der’ITraumvorstellungen maßgebend das, was im Gefühlsleben des Menschen das hervorragend Bedeutsame ist. Nach diesem Gesichtspunkt: Gewisse Spannungen in der Seele zu überwinden, wird der Traum gestaltet. Aus dieser Notwendigkeit, Spannung in Entspannung, Entspannung in Spannung überzuführen, wird erst dasjenige, was als Vorstellung gar nicht besonders bedeutsam ist, geboren. Die Seele zaubert sich etwas vor, was ein Imaginatives sein kann für das, worauf es eigentlich ankommt.","text_trust":"verbatim","quote_safe":true,"word_count":490,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p019"},{"locus":"GA 67/1918-03-21/p020","passage_number":20,"text":"Wenn man das Traumleben in seiner ganzen Breite verfolgt, so findet man zwei Eigentümlichkeiten, die besonders ins Auge gefaßt werden müssen. Die eine ist, daß im Traumleben dasjenige schweigt, was wir im Leben gewöhnlich als Logik bezeichnen. Der Traum hat eine ganz andere Regel für die Art, wie er von einem zum andern Gegenstand übergeht, als die gewöhnliche Logik. Nun werden Sie selbstverständlich einwenden können: Ja, aber manche Träume sind doch so, daß der Traum ganz logisch verläuft. Das ist aber nur scheinbar. Wer diese Dinge wirklich intim beobachten kann, weiß, daß es nur scheinbar ist. Wenn Sie Traumvorstellungen haben, die aufeinanderfolgen in logischer Verkettung, so rührt das nicht davon her, daß Sie während des Traumes selbst diese logische Verkettung herbeiführen, sondern es rührt davon her, daß Sie Vorstellungen aneinanderreihen, die Sie schon einmal im Leben logisch zusammengegliedert haben, oder die sonst durch irgend etwas im Leben logisch zusammenhängen. Da ist die Logik Reminiszenz, da ist die Logik in den Traum hineingetragen, die Traumhandlung selbst geht nicht nach den Regeln der gewöhnlichen Logik vor sich. Man kann immer sehen, daß ein tieferes, intimeres Element der Seele der Traumhandlung zugrunde liegt. Jemand träumt zum Beispiel — ich erzähle einen wirklichen Traum -, er muß zu einem Bekannten gehen, und er weiß, daß dieser Bekannte ihn über irgend etwas ausschelten wird. Er träumt, daß er tatsächlich zur Tür der Wohnung dieses Bekannten kommt. In dem Augenblick ist aber die ganze Situation verwandelt. Als er durch die Tür des Bekannten eintritt, tritt er in einen Keller ein, in dem wilde Tiere sind, die ihn auffressen wollen. Da fällt ihm ein, daß er doch zu Hause eine ganze Reihe von Stecknadeln hat, und diese Stecknadeln spritzen Säfte aus, durch die diese wilden Tiere getötet werden können. Die Stecknadeln sind auch schon da, und er schießt mit ihnen auf die wilden Tiere. Da verwandeln sich diese in lauter junge Hunde, die er nun sanft streicheln will. Sie sehen aus diesem Traume, der einen typischen Traumverlauf darstellt, wie es sich wieder darum handelt, die Spannung, die hervorgerufen wird durch eine Ängstlichkeit, hervorgerufen gegenüber dem Freunde, die sich in den wilden Tieren ausdrückt, zu entspannen dadurch, daß die Seele sich vorzaubert die Verwandlung der wilden, grausamen Tiere in liebliche junge Hunde. Sie sehen, das ist etwas anderes als das Logische. Allerdings, ein wichtiger Einwand ist da. Wer das Traumleben kennt, weiß, daß folgendes schon oft vorgekommen ist: Man hat sich angestrengt, um die Lösung irgendeiner Aufgabe zu finden, bevor man zu Bett gegangen ist, man konnte sie nicht finden; dann träumen Sie und finden im Traum die Lösung der Aufgabe, so daß Sie sie am Morgen wirklich niederschreiben können. Das wird mit Recht erzählt. Wer solche Dinge nicht richtig untersuchen kann, wird sie immer mißverstehen. Man soll nur ja nicht glauben, daß man die wirkliche Lösung im Traum gefunden hat. Was man wirklich im Traum gefunden hat, woran man glaubt, sich zu erinnern, das ist irgend etwas ganz anderes. Das ist etwas, was sehr wenig logisch abzulaufen braucht, was aber jene wohltätige Wirkung im menschlichen Gemüte hat, die eintritt, wenn eine Spannung in eine Entspannung überführt wird. Vor dem Einschlafen war der Mensch eben in einer solchen Spannung seines Gemütes, daß er die Aufgabe nicht lösen konnte. Er brütete und brütete, es fehlte ihm etwas. Er wurde gesund durch die Art, wie er träumte, und dadurch kam es, daß er beim Aufwachen die Aufgabe lösen kann.","text_trust":"verbatim","quote_safe":true,"word_count":569,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p020"},{"locus":"GA 67/1918-03-21/p021","passage_number":21,"text":"Auch das moralische Urteil schweigt im Traum. Man weiß ja, daß man im Traum allerlei Verbrechen und sonstige Dinge begeht, deren man sich im wachen Tagesleben schämen würde, Man kann einwenden, daß ja gerade im Traum das Gewissen sich regt, ja, daß das Gewissen im Traum sich oftmals in einer ganz merkwürdigen Weise geltend macht. Man braucht sich nur an die in Shakespeares Werken vorkommenden Träume zu erinnern, dann wird man finden — Dichter tun solche Dinge in der Regel mit Recht -, daß hingewiesen werden kann auf den Schein, als ob gerade durch den Traum moralische Vorwürfe sich besonders zur Erscheinung bringen. Wiederum nur eine ungenaue Beobachtung. Vielmehr ist durchaus richtig, daß wir im Traum herausgerissen sind aus der gewöhnlichen moralischen Beurteilung, die wir im äußeren Leben im Zusammenhang mit den Menschen erwerben müssen und uns aneignen können. Wenn der Traum uns dennoch scheinbar gerade moralische Vorurteile und moralische Vorwürfe bildlich anschaulich vor die Seele führt, so rührt das nicht davon her, daß wir als Träumende moralisch urteilen, sondern es rührt davon her, daß wir, wenn wir uns moralisch verhalten, eine gewisse befriedigende Stimmung in der Seele haben, daß wir befriedigt gestimmt sind über etwas, wozu wir moralisch «ja» sagen können. Dieses Befriedigtsein, nicht das moralische Urteil, das ist es, was im Traum sich uns vor die Seele stellt. Ebensowenig wie Logik ist moralisches Urteil im Traum vorhanden. Es ist eben notwendig, wenn man wirklich Wahrheit sucht, viel genauer und intimer zu Werke zu gehen, als man es gewöhnlich im Leben und auch in der Wissenschaft versucht. Den groben Methoden, die man gewöhnlich anwendet, ergeben sich solche Dinge nicht recht. Es ist also außerordentlich wichtig, daß weder die Logik noch das moralische Urteil in die Traumwelt Einlaß finden. Wir werden gleich hören, warum das der Fall ist.","text_trust":"verbatim","quote_safe":true,"word_count":298,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p021"},{"locus":"GA 67/1918-03-21/p022","passage_number":22,"text":"Nun möchte ich noch eine Eigentümlichkeit des 'Traumes hervorheben, welche schon, wenn der Traum nur äußerlich betrachtet wird, darauf hinweisen kann, welche Stellung die Seele zur Welt hat, indem sie träumt. Allerdings kann diese Stellung sich vollständig nur aufklären, wenn sie geisteswissenschaftlich betrachtet wird. Derjenige, welcher den schlafenden Menschen betrachtet, wird sich schon äußerlich sagen können: Der Mensch ist im Schlafe abgeschlossen sowohl von dem, was aus seinem eigenen Leben her erlebt werden kann, wie von demjenigen, was aus der Umgebung erlebt werden kann. Nun, Geisteswissenschaft zeigt zwar, daß der Mensch, indem er einschläft, als geistig-seelisches Wesen wirklich in die geistige Welt hineingeht, und im Aufwachen sich wiederum mit seinem Leibe verbindet. Allein, man braucht darauf nicht einmal Rücksicht zu nehmen, sondern man braucht sich nur dasjenige, was auch dem gewöhnlichen Bewußtsein vorliegen kann, klar vor die Seele zu führen. Der Mensch ist abgeschlossen von seiner Umgebung, und auch dasjenige, was aus seinem Leibe dem gewöhnlichen Bewußtsein bewußt wird, schweigt während des Schlafes. Im Traum wogen zwar Bilder auf und ab, aber ihr Verhältnis zur Außenwelt ändert sich nicht; die Bilder werden gerade so geformt, daß dieses Verhältnis so bleibt. Das Verhältnis zur Außenwelt, dasjenige, was als nüchterne Umgebung, als nüchterne Konturierung der äußeren Eindrücke an den Menschen herantritt, indem er seine Sinne wachend der Außenwelt öffnet, das tritt in den Traum nicht hinein. Eindrücke können zwar, wie wir gesehen haben, auf den Menschen gemacht werden. Allein, gerade das, was charakteristisch ist für das, was die Sinne aus diesen Eindrücken machen, das bleibt weg. Das Seelische setzt ein Sinnbild, ein Symbol an die Stelle des gewöhnlichen nüchternen Eindrucks. So ändert sich nicht das Verhältnis zur Außenwelt. Das könnte an unzähligen Fällen erhärtet werden. Der Mensch bleibt im normalen \"Traum von der Außenwelt so abgeschlossen, wie er es auch im normalen Schlafe ist, und ebenso von seiner eigenen Leiblichkeit. Auch dasjenige, was von der eigenen Leiblichkeit aufsteigt, kommt nicht in unmittelbarer Weise zum Ausdruck, wie wenn man in normaler Art mit seinem Leibe verbunden ist. Wenn man zum Beispiel durch eine zu warme Decke zu warme Füße bekommt, so würde man im gewöhnlichen wachen Zustande spüren, daß man die Füße zu warm bekommt. Das spürt man im Traume nicht so, sondern man glaubt, daß man zum Beispiel über glühende Kohlen oder dergleichen geht. Wiederum ist es die Umwandlung, die die Seele leistet, worauf es ankommt.","text_trust":"verbatim","quote_safe":true,"word_count":394,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-03-21/p022"}],"beads":[{"from":[18],"to":[17],"confidence":"high","pairing_state":"proposed"},{"from":[19],"to":[18],"confidence":"high","pairing_state":"proposed"},{"from":[20],"to":[19],"confidence":"high","pairing_state":"proposed"},{"from":[21,22],"to":[20],"confidence":"high","pairing_state":"verified"},{"from":[23],"to":[21],"confidence":"high","pairing_state":"proposed"},{"from":[24],"to":[22],"confidence":"high","pairing_state":"proposed"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}