{"corpus":"steiner","locus":"GA 69a/1911-02-24/p006-p010","extent":"range","passage_number":6,"through":10,"paragraph_count":5,"first_locus":"GA 69a/1911-02-24/p006","last_locus":"GA 69a/1911-02-24/p010","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"I. Spiritual Science and the Future of Humanity","date":"1911-02-24","location":null,"alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"eLib2017","book_title":"Truths and Errors in Spiritual Research","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA069a/English/eLib2017/19110224p01.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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As well as the present science points to the experiment, to attempts with outer, mechanical means, spiritual science points to an attempt which can be done solely with the means of our soul itself. Our soul behaves in the normal life in a particular way. However, one can change this way, so that we can also put questions to the spiritual world as we put them to the phenomena of nature with experiments. Not with outer attempts and tools we can penetrate into the spiritual world, but while we wake slumbering soul forces. There are particular soul exercises—they are discussed in detail in my writing *How Does One Attain Knowledge of Higher* *Worlds?*—, intimate performances of our soul which can strengthen our will, so that we can perceive contents in our soul or by our soul where we perceive nothing in the so-called normal life. Then we experience moments by such soul exercises that you can compare, on one side, with falling asleep, that are quite different on the other side. What do we experience at first if we fall asleep? We experience if we observe only externally that the outer impressions stop and, finally, unconsciousness spreads out in us.","text_trust":"verbatim","quote_safe":true,"word_count":263,"url":"https://anthroposophy.ai/v1/steiner/en/ga/69a/1911-02-24/p006","german_anchor":{"de_prefix":"1911-02-24","de_passages":[{"locus":"GA 69a/1911-02-24/p005","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p005"},{"locus":"GA 69a/1911-02-24/p006","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p006"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 69a/1911-02-24/p005","GA 69a/1911-02-24/p006"],"reader_part":true,"length_check":{"de_words":571,"en_words":414,"ratio":0.73,"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":7,"locus":"GA 69a/1911-02-24/p007","text":"There that technique to which spiritual science refers shows that we have to talk of unconsciousness in this case of falling asleep only because we cannot develop so strong forces if all outer impressions stop, that the soul feels its own being and that it cannot establish a relationship to its environment in which it is then and which is spiritual. If now the human being opens himself to particular contents of thought and feeling, he can also feel as a being if all outer impressions are quiet. Then he is in the same situation as someone is who sleeps, and, nevertheless, his situation is radically different. He can exclude all outer impressions consciously and by his will and everything that speaks, otherwise, in the wake state to him by the senses and the reason. Then he is not unconscious but lets the full contents of the soul life light up.","text_trust":"verbatim","quote_safe":true,"word_count":151,"url":"https://anthroposophy.ai/v1/steiner/en/ga/69a/1911-02-24/p007","german_anchor":{"de_prefix":"1911-02-24","de_passages":[{"locus":"GA 69a/1911-02-24/p005","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p005"},{"locus":"GA 69a/1911-02-24/p006","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p006"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 69a/1911-02-24/p006"],"reader_part":true,"length_check":{"de_words":571,"en_words":414,"ratio":0.73,"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 69a/1911-02-24/p005","GA 69a/1911-02-24/p006"],"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":8,"locus":"GA 69a/1911-02-24/p008","text":"I can only indicate the soul exercises. With the usual mental pictures, we can never develop such strong forces. Another kind of mental pictures is necessary to put those forces in motion in our soul; we can call them symbolic ones. We can open ourselves to a picture so that we do not admit outer impressions in our soul, quieten our recollections, and free the soul as it were. I imagine, for example, a rose or something else, and I let this symbol come to life in myself as the only image to which I dedicate myself. This is not appropriate to deliver usual, physical truths; however, it can work like a seed in our soul. As a seed which is planted in the earth stretches its roots in all directions, this image sends out its different ramifications into the whole soul life, and this image grows in us. Indeed, if we want to do such intimate soul exercises, our soul life must have a steady hold; we are not allowed to be dreamy, fantastic, confused people. We have to know for sure what we do and that we have such an image in our soul.","text_trust":"verbatim","quote_safe":true,"word_count":196,"url":"https://anthroposophy.ai/v1/steiner/en/ga/69a/1911-02-24/p008","german_anchor":{"de_prefix":"1911-02-24","de_passages":[{"locus":"GA 69a/1911-02-24/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p007"},{"locus":"GA 69a/1911-02-24/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p008"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":502,"en_words":434,"ratio":0.86,"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":9,"locus":"GA 69a/1911-02-24/p009","text":"Let us imagine, for example, three cases of actions out of compassion, and from the comparison [of the actions] we try to develop not an entire image of thought but an entire image of feeling of compassion. Now we try to forget everything that actions of compassion are in our world and let this impulse solely be active in our soul. Then we have such a sensation, from which the roots go out to rich, full contents of the soul. Thereby we can reach that moment gradually which can be compared with falling asleep, and which is, nevertheless, quite different from it. The everyday impressions, joy and sorrow, all thoughts have to sink down. Somebody who wants to become a spiritual researcher has to exclude all outer impressions while he has developed his will with such inner experiences. He has to establish that condition which the soul experiences if the body is in the state of unconsciousness. Then soul states are created in which quite different states of consciousness exist where the soul positions itself quite different to the outside world where it is for the soul like for a blind-born who has seen no colours and forms and sees them after an operation. In this clairvoyant state he sees something else than that which surrounds him, otherwise, in the physical world; he receives new impressions from the spiritual world which forms the basis of our physical-sensory world.","text_trust":"verbatim","quote_safe":true,"word_count":238,"url":"https://anthroposophy.ai/v1/steiner/en/ga/69a/1911-02-24/p009","german_anchor":{"de_prefix":"1911-02-24","de_passages":[{"locus":"GA 69a/1911-02-24/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p007"},{"locus":"GA 69a/1911-02-24/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p008"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":502,"en_words":434,"ratio":0.86,"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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If then these persons tell some people who are interested in such matters what they have found out in other states of consciousness, these believe it. With someone who becomes familiar with theosophy only cursorily it is comprehensible if he believes this, because if one knows only that which exists on the surface of life, it is exceptionally difficult to form an idea of how this spiritual science is practised. Hence, it is comprehensible that most people misjudge it. I have to emphasise this. One can understand that such persons only believe those revelations of the spiritual world that one attains in the described way. For most educated people it immediately suggests itself to regard such persons as daydreamers, romanticists, and sectarians.","text_trust":"verbatim","quote_safe":true,"word_count":245,"url":"https://anthroposophy.ai/v1/steiner/en/ga/69a/1911-02-24/p010","german_anchor":{"de_prefix":"1911-02-24","de_passages":[{"locus":"GA 69a/1911-02-24/p009","url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p009"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":327,"en_words":319,"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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Unsere Seele verhält sich im normalen Leben in der Welt in einer ganz bestimmten Art. Aber diese Art kann verändert werden, und diese Veränderung ruft die Möglichkeit hervor, daß wir an die Geistesweit ebenso Fragen stellen können, wie wir an die Naturerscheinungen und ihren Verlauf Fragen stellen durch das Experiment. Nicht mit äußeren Versuchen und Werkzeugen können wir eindringen in die Geisteswelt, wohl aber dadurch, daß wir in unserer Seele Kräfte erwecken, die sonst schlummern, die sonst in dieser Seele, wenn wir wissenschaftlich sprechen wollen, latent sind. Es gibt ganz bestimmte Seelenübungen - sie können hier nur angedeutet werden und sind ausführlich besprochen in meiner Schrift «Wie erlangt man Erkenntnisse der höheren Welten?» -, intime Verrichtungen unserer Seele, die geeignet sind, unseren inneren Willen in hohem Maße zu stärken, so daß wir in den Stand gesetzt werden, einen Inhalt in unserer Seele oder durch unsere Seele wahrzunehmen, wo wir im sogenannten normalen Leben sonst keinen Inhalt wahrnehmen. Wir erleben dann durch solche Seelenübungen Momente, welche sich zwar vergleichen lassen mit dem Einschlafen des Menschen, aber die doch im Grunde genommen etwas durchaus anderes sind. Was erleben wir zunächst - bloß für die Beobachtung -, wenn der Mensch vom wachen Zustand in den Zustand des Schlafes übergeht? Da erleben wir, wenn wir nur die äußere Beobachtung zu Rate ziehen, das Verdunkeln der äußeren Eindrücke; die äußeren Eindrücke hören endlich ganz auf, sie schwächen sich immer mehr und mehr ab, und endlich, nachdem alle Lust und alles Leid, alle Leidenschaften, Triebe und Begierden zum Schweigen gebracht sind, breitet sich in der Seele das aus, was wir gewöhnlich Bewußtlosigkeit nennen. Da zeigt jene Methodik, auf die sich die Geisteswissenschaft beruft, daß wir in diesem Falle des Einschlafens nur aus dem Grunde von Bewußtlosigkeit reden müssen, weil wir beim Aufhören aller äußeren Eindrücke nicht mehr imstande sind, im Innern unserer Seele so starke Kräfte zu entwickeln, daß diese Seele ihre eigene Wesenheit fühlt und somit auch sich in ein Verhältnis setzen kann zu ihrer Umwelt, in der sie sich dann befindet und die geistig ist. Wenn nun der Mensch einen ganz bestimmten Gedankeninhalt, eine ganz bestimmte Empfindungswelt auf seine Seele wirken läßt, dann wird er fähig, auch dann noch in seiner Seele sich als ein Wesen zu fühlen, wenn alle äußeren Eindrücke schweigen. Er ist dann in der Lage wie der Einschlafende und doch wieder radikal davon verschieden. Er ist dann fähig, bewußt und durch den Willen alle äußeren Eindrücke auszuschließen und auch alles, was sonst in wachem Zustande zu uns spricht durch Sinne und Verstand, und dennoch nicht bewußtlos zu sein, sondern aufleuchten zu lassen in der Seele den vollen Inhalt des Seelenlebens.","text_trust":"verbatim","quote_safe":true,"word_count":477,"url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p006"},{"locus":"GA 69a/1911-02-24/p007","passage_number":7,"text":"Die Seelenübungen können hier nur angedeutet werden. Mit dem, was wir als gewöhnliche Vorstellungen im Alltag haben, erreichen wir niemals irgendeine Möglichkeit, solche starken Kräfte zu entwickeln. Alle Vorstellungen, die wir im Wachzustand über unsere Welt, sei es des gewöhnlichen Lebens, sei es auch der sublimsten Wissenschaft, haben, sind ungeeignet, die in der Seele schlummernden Kräfte zu erwecken. Eine ganz andere Art von Vorstellungen ist notwendig, um jene Kräfte in unserer Seele in Bewegung, in Lebendigkeit zu bringen; wir können sie symbolische Vorstellungen nennen, wir können, sagen wir, ein Bild so auf uns wirken lassen, daß wir keine äußeren Eindrücke in unsere Seele hereinlassen, unsere Erinnerung zum Schweigen bringen, die Seele gleichsam losmachen und an eine Rose oder irgend etwas anderes denken, und dieses Sinnbild lasse ich in meiner Seele lebendig werden als einzige Vorstellung, der ich mich hingebe. Das ist nicht geeignet, uns gewöhnliche, physische Wahrheiten zu überliefern, auf welche die Mehrzahl der heutigen Menschen den meisten Wert legt, wohl aber ist es geeignet, wie ein Keim in unserer Seele zu wirken. Wie ein Pflanzenkeim, der in die Erde gesenkt wird, seine Wurzeln nach allen Seiten sendet, so sendet diese Bildvorstellung ihre verschiedenen Verzweigungen in das ganze Leben unserer Seele hinein, und diese Vorstellung wächst in uns. Allerdings, wenn wir solche intime Seelenübungen machen wollen, muß unser Seelenleben einen festen Halt haben; wir dürfen keine träumerischen, phantastischen, konfusen Naturen sein. Wir müssen ganz genau wissen, was wir tun und uns Rechenschaft geben, daß wir eine solche Bildvorstellung in unserer Seele haben.","text_trust":"verbatim","quote_safe":true,"word_count":252,"url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p007"},{"locus":"GA 69a/1911-02-24/p008","passage_number":8,"text":"Versuchen wir uns zum Beispiel drei Fälle vorzustellen von solchen Taten, die im Leben bezeichnet werden als Taten des Mitleids, und suchen wir aus dem Vergleich [dieser Taten] uns nicht eine Gesamtvorstellung, sondern eine Gesamtempfindung zu bilden über das Mitleid; suchen wir jetzt alles zu vergessen, was Taten des Mitleids in unserer Welt sind, und lediglich diesen Impuls in unserer Seele tätig sein zu lassen - dann haben wir eine solche Empfindung, von der wiederum die Wurzeln ausgehen zu einem reichen, vollen Inhalt der Seele. Dadurch kommen wir allmählich dazu, jenen Moment zu erreichen, der sich vergleichen läßt mit dem Einschlummern, und der doch wieder radikal davon verschieden ist. Hinuntersinken müssen die Alltagseindrücke, alle Erlebnisse des Tages, Lust und Leid, Freude und Schmerz, auch alle Gedanken und Ideen des Tages. Derjenige, der ein Geistesforscher werden will, muß imstande sein, dadurch, daß er seinen Willen so ausgebildet hat, wie es durch solche rein innerliche Erlebnisse geschieht, auszuschließen alle äußeren Eindrücke und das herzustellen, was die Seele erlebt, wenn der Körper im Zustande der Bewußtlosigkeit ist. Dann werden Seelenzustände geschaffen, in denen ganz andere Bewußtseinszustände vorhanden sind, wo die Seele ganz anders sich zur Außenwelt stellt, wo es für die Seele wie für einen Blindgeborenen ist, der bisher keine Farben gesehen hat und dann nach einer Operation Farben und Formen sieht. In diesem hellsichtigen Zustand sieht er etwas anderes als das, was ihn sonst in der physischen Welt umgibt; er empfängt neue Eindrücke, Eindrücke aus der Geisteswelt, die unserer physisch-sinnlichen Welt zugrundeliegt.","text_trust":"verbatim","quote_safe":true,"word_count":250,"url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p008"},{"locus":"GA 69a/1911-02-24/p009","passage_number":9,"text":"Dann kommen wir dazu, uns zu sagen: Wenn der Mensch des Abends einschläft, dann ist es nicht so, daß der gesamte Mensch sich erschöpft in dem, was im Bette liegen bleibt, sondern der Wesenskern des Menschen, das Geistig-Seelische, verläßt diese äußere Hülle, und eben dieser Wesenskern ist es, der im normalen Bewußtsein keine Organe hat, der aber durch die vorhin charakterisierten Seelenübungen geistig-seelische Organe erhalten hat, durch die er sich in eine neue Welt versetzt fühlt. Das wirkliche Erleben im Geistig-Seelischen wird dadurch erreicht; eine neue Welt der Beobachtung wird dadurch gegeben, und von diesen elementaren Tatsachen des geistigen Erlebens aus steigen wir dann bis zu den höchsten Tatsachen hinauf. Nun gibt es solche einzelne Menschen, die entsagungsvolle Übungen machen, um ihre Seele selber zu einem Werkzeug zu gestalten. Wenn diese dann vor einen kleinen Kreis von Menschen treten, der sich interessiert für solche Sachen, und ihnen erzählen, was sie in anderen Bewußtseinszuständen erfahren haben, dann glauben diese es. Bei demjenigen, der sich nur oberflächlich bekannt macht mit der Geistesströmung der Theosophie, ist es durchaus begreiflich, wenn er das glaubt, denn wenn man nur das kennt, was an der Oberfläche des Lebens vorhanden ist, ist es außerordentlich schwierig, sich eine Vorstellung zu bilden von der Art, wie diese Geistesströmung betrieben wird. Daher ist es durchaus begreiflich, wenn sie in den weitesten Kreisen verkannt wird. Das muß betont werden. Begreiflich ist es, daß solche Menschen nur den Offenbarungen aus der Geisteswelt glauben, die auf die geschilderte Weise gewonnen sind. Daß solche Menschen Phantasten, Träumer, Schwärmer, Sektierer sind, das zu glauben ist etwas ungeheuer Naheliegendes, und man möchte sagen, für die Mehrzahl der Gebildeten der Gegenwart etwas geradezu Selbstverständliches. Nur verkennt man eine ganz bestimmte Tatsache: Zum Forschen in der Geisteswelt, zum Aufsuchen der geistigen Wahrheiten gehört die entwickelte Seele, das entwickelte andere Bewußtsein. Wenn auch heute noch nur wenige Menschen durch die Entwicklung ihrer Seele, wie ich sie in meinem Buche «Wie erlangt man Erkenntnisse der höheren Welten?»","text_trust":"verbatim","quote_safe":true,"word_count":327,"url":"https://anthroposophy.ai/v1/steiner/de/ga/69a/1911-02-24/p009"}],"beads":[{"from":[6,7],"to":[5,6],"confidence":"high","pairing_state":"verified"},{"from":[8,9],"to":[7,8],"confidence":"medium","pairing_state":"proposed"},{"from":[10,11],"to":[9],"confidence":"medium","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)."}}