{"corpus":"steiner","locus":"GA 78/1921-08-30/p014-p025","extent":"range","passage_number":14,"through":25,"paragraph_count":12,"first_locus":"GA 78/1921-08-30/p014","last_locus":"GA 78/1921-08-30/p025","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Second Lecture","date":"1921-08-30","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":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"edition_coverage":{"de":["original"],"en":["English"]},"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"witness_completeness":{"ratio":1.01,"band":"comparable","note":null,"word_count":5464,"original_word_count":5410,"may_be_abridged":false},"site_heading":"Thinking as Creative Participation in Reality","site_heading_note":"A heading the site wrote for this unit from a summary of it; not in the edition, and not the words of Rudolf Steiner or of the translator. Cite the unit by its title and locus, never by this heading, and do not quote it.","url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p014-p025","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p014-p025.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30#p014","word_count":2295,"quote_safe":true,"passages":[{"passage_number":14,"locus":"GA 78/1921-08-30/p014","text":"Thus, from the effects of agnosticism at the end of the 19th century, one had to ask the fundamental question: What actually happens in human beings when they cognize? — This cognition is obviously an activity that he performs internally; but it is not merely an indifferent activity. It is an activity that is supposed to bring him together with the essence of world phenomena, an activity through which he is supposed to orient himself as to how he stands with his own being within the facts of the world. Is cognition something with which one stands, I might say, like a fifth wheel on a wagon next to the outer world, and is there only something to be found in one's ideas, which form the process of cognition, that is a reflection of outer reality? Or is the process of cognition not merely something formal with which one stands in a corner while the world process takes place outside, through which one allows this world process to be reflected within oneself, so that it would be completely irrelevant to this process whether the human being stands there in the corner and, in addition to everything else that is happening, also forms all kinds of concepts and ideas about this world process through his thinking? In other words: Is cognition merely a formal thing, something that man does for himself, or is cognition something real? Does man stand with cognition as with something real, with a real process in the world as a whole? By recognizing, does one experience something that happens in the world and through the world, and which, only because of the special organization of the world, takes place not outside but within man, so that man himself becomes the scene for important world events that take place on this scene? If the latter is the case, then human beings, with their cognition, are part of a real process in the context of the world. Then they are not a bystander of existence, then they are, in a sense, counted on in the world process; then their organization is such that the world would not be complete if what takes place within them, within their skin, so to speak, did not also happen and did not constitute the pinnacle of world events.","text_trust":"verbatim","quote_safe":true,"word_count":385,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p014","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p014"],"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":15,"locus":"GA 78/1921-08-30/p015","text":"That, for example, is the question that arose in the soul from the experience of agnosticism. And then, by drawing on everything that is active in the human process of cognition, it became clear what this activity, which is either merely formal or real, actually entails. If one now tries to find a characteristic contrast within this activity, one finds that which then takes one further, which places one in a position to answer the question of what was knowledge for Goethe and what was therefore not yet complete knowledge, because he had to break off between the plant world and the animal world. This question can only be answered if one clearly visualizes the contrast between thinking on the one hand and perception on the other. In human inner experience, there is actually no greater contrast than that between thinking and perception.","text_trust":"verbatim","quote_safe":true,"word_count":143,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p015","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p015"],"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":16,"locus":"GA 78/1921-08-30/p016","text":"In thinking, we live in such a way that we are completely devoted to an inner activity. In real thinking, everything is activity within us. No thought can take hold in our consciousness without us participating with our very own activity in the emergence and further development of this thought. For when a dream or a memory image appears in our imagination, that is not thinking; we feel that we have not progressed beyond the dream and memory image or other contents of consciousness to what is real thinking. Real thinking is only there when we are completely engaged in this thinking with our activity. We can develop thinking in its purest, clearest form when we completely disregard the outside world and surrender ourselves to the thought process as it unfolds. Then we perceive how thoughts can develop from thoughts, and we also perceive how this peculiar emergence of thought from thought is an inner spiritual experience.","text_trust":"verbatim","quote_safe":true,"word_count":157,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p016","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p016"],"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":17,"locus":"GA 78/1921-08-30/p017","text":"This contrasts with what we experience as a soul experience in perception when we encounter the external world through our eyes, our ears, and our other senses. Perception is, in its most fundamental characteristic, the complete opposite of thinking. A perception in which we were already present with our activity would not be pure perception; thinking would already have mixed into it. Pure perception is only that which we experience completely passively.","text_trust":"verbatim","quote_safe":true,"word_count":72,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p017","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p017"],"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":18,"locus":"GA 78/1921-08-30/p018","text":"These two opposites of human soul experience could present themselves to the soul precisely out of agnosticism. But then one had to ask the question: How does the human soul behave when it continually pushes thinking into perception, continually permeates what emerges in passive perception with the activity of thinking in the process of cognition, and then stands alive within the continual permeation of passive perception with active thinking?","text_trust":"verbatim","quote_safe":true,"word_count":69,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p018","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p018"],"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":19,"locus":"GA 78/1921-08-30/p019","text":"It was precisely the age of agnosticism — I would say the culmination of agnosticism — that pointed out that perception itself, that is, what is experienced in complete passivity, should be placed before the soul in all its purity. I remember how a work published in 1884 by the person who later wrote the extensive book Das Ganze der Philosophie und ihr Ende (The Whole of Philosophy and Its End) made a powerful impression on me; it was the work Gehirn und Bewusstsein (Brain and Consciousness) by Richard Wähle. At the time, I saw the particular merit of this text in the fact that Richard Wahle sharply characterized what human beings actually perceive, what remains when one separates from the content of the soul everything that has been brought into it through the activity of thinking. It was precisely through this work that one could grapple with an important issue, namely that in ordinary human soul experience, there is by no means a strict separation between what is perceived and what is already mixed with thinking.","text_trust":"verbatim","quote_safe":true,"word_count":177,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p019","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p019"],"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":20,"locus":"GA 78/1921-08-30/p020","text":"For ordinary consciousness, it is indeed the case that from the moment a person wakes up in the morning until they fall asleep in the evening, they actually always live in soul contents that perception has already mixed with thinking. Only a truly thorough analysis can separate what is passive perception from what has been brought in by thinking. Then one comes to understand what our image of perception actually looks like. This image of perception can only be traced by, let's say, refraining from summary thinking for just five minutes and simply registering what one perceives in sequence. Thinkers such as Richard Wahle and Johannes Volkelt have done this, registering how, say, a postman comes in, delivers a letter, what happens to this letter, how one image of perception after another is chaotically strung together in contrast to the ordering of thought. But this gives one a real insight into the constantly ongoing, only minimally conscious activity in the human soul, which consists of constantly mixing perception with thinking, that is, passively observed things with things actively produced internally.","text_trust":"verbatim","quote_safe":true,"word_count":180,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p020","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p020"],"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":21,"locus":"GA 78/1921-08-30/p021","text":"At that time, however, the fruits of agnosticism regarding the process of cognition presented the soul with nothing other than what had emerged in the development of Kantianism and what had further manifested itself in the development of what had been the maxim of physiological imagination in the 19th century since Johannes Müller. People thought that the only way to explore what was truly real was to look outside, and that thinking only had the task of depicting this exterior; one would arrive at correct thinking not by bringing something from within the human being into perception, but by using thinking only passively to create images of reality. But this reality, it was thought, already existed somewhere, quite apart from the thought process, from the inner soul process. Such thinking then leads to imaginary concepts, such as the familiar or unfamiliar “thing in itself.” Talking about this “thing in itself” only makes sense if one believes that reality must exist somewhere, apart from human knowledge, and that one only needs to use certain procedures to gain knowledge of this reality. Then the process of cognition would not be something actually experienced, but only something formal, standing in the corner alongside real events and real things. In contrast, it became clear to me that cognition is in fact something real; because by examining the actual content of perception, that is, what we are devoted to when we passively allow the outside world to affect us through our senses, it became apparent that this outside world does not contain reality, but that humans are born into the world in such a way that when they look into this outside world only through their senses, he experiences only half of this reality, only one side of reality, through his senses.","text_trust":"verbatim","quote_safe":true,"word_count":297,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p021","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p021"],"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":22,"locus":"GA 78/1921-08-30/p022","text":"Throughout my writings, up to and including the book “The Riddles of Philosophy,” you will find attempts to prove that what is available to sensory perception is not reality; that when human beings are born into the world, their perception does not convey reality to them, and that this reality only appears before the soul when he generates the activity of thinking from within himself and contrasts the incomplete reality, the one side of reality, with the other, which belongs to this reality, that which is initially given to him in his mind as thinking. The fact is that reality only becomes a soul experience when human beings connect their perception with their thinking, which arises in their minds. Reality is something that comes about through recognition. Reality is not something we have to seek. Reality is something we create, in which we participate as creators; and the mystery of human beings lies in the fact that, when they are born, they are surrounded by a world that is not full reality, and that they are born to add something to what is presented to them in external sensory appearance that arises only within them. Only in this context, in this coexistence of what arises within him and what he perceives externally, does he live himself into reality.","text_trust":"verbatim","quote_safe":true,"word_count":218,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p022","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/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."}},{"passage_number":23,"locus":"GA 78/1921-08-30/p023","text":"As long as we merely look out with our senses at what we can perceive outside, we have no reality before us. When we struggle to connect everything we perceive with what we bring into this existence from a completely different side, from the roots of the world, when we struggle with what initially arises in our thinking, and when we connect these two sides of reality in our own active cognitive activity, we add to our external perception what is still missing from reality; we first shape it into reality. The process of cognition is what human beings must rise to in order for reality to be contained in their world. There would be no reality in their world if they could only perceive, if they could not strive to connect what they perceive with that which perception cannot provide, that which they bring to perception from a completely different corner of the world and which is initially revealed in their thinking.","text_trust":"verbatim","quote_safe":true,"word_count":163,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p023","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p023"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":24,"locus":"GA 78/1921-08-30/p024","text":"Because humans place themselves in reality with their process of cognition in such a way that this process of cognition itself is a reality, that is, that reality is first created and arises in the process that leads to knowledge, I was able to call the little book in which I wanted to describe this type of human cognition “Truth and Science.” In this little book, I attempted, in a sense, to present my view of a kind of understanding of human consciousness with itself. Human consciousness asks itself, in a sense: How do you relate to reality? Are you the fifth wheel on the wagon or the corner-standing observer who, with his knowledge, accomplishes something that has nothing to do with reality? Is reality perhaps already out there, only concealed, and do you merely have to seek it through your knowledge? Or is the process of knowledge something that contributes to the emergence of full reality? — This question could only be answered in the latter sense. However, if one wants to understand the correctness of this answer, which at first appears paradoxical to the agnostic, it is necessary to truly grasp the very special nature of thinking as something real on the one hand, and on the other hand to truly grasp how perception everywhere proves itself to be something that approaches us as something that is actually dark and gloomy in itself. One must visualize the sensation of this contrast between thinking and perception in such a way that one clearly sees how, in thinking, we have something in which we are fully awake.","text_trust":"verbatim","quote_safe":true,"word_count":267,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p024","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/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 78/1921-08-30/p025","text":"The process of waking has its stages, its degrees. If we want to grasp it in its most original form for our ordinary consciousness, we can only do so by experiencing ourselves with the full activity of the soul in thinking. And then we will experience how we are actually present in perception. If we have managed, in the sense of Richard Wahle or Johannes Volkelt, to place perception in its true form before our soul, and if we then examine how the soul lives by living only in perception, we will find no difference between this experience of the soul and the perception in the actual state of sleep, which is still completely unpermeated by thinking. And just as our daily life alternates between waking and sleeping, so the weaving, undulating life of the soul continually alternates, as it enters into communication with the outside world, between that in which it can actually only sleep, perception, and that in which it is completely awake, active thinking.","text_trust":"verbatim","quote_safe":true,"word_count":167,"url":"https://anthroposophy.ai/v1/steiner/en/ga/78/1921-08-30/p025","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2025","book_title":"Anthroposophy: Its Roots of Knowledge and Fruits of Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA078/English/SOL2025/19210830p01.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 78/1921-08-30/p025"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":35,"passage_count":35,"word_count":5410},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":35,"passage_count":35,"word_count":5464,"completeness":{"ratio":1.01,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 78/1921-08-30/p014","passage_number":14,"text":"So mußte man aus den Wirkungen des Agnostizismus vom Ende des 19. Jahrhunderts heraus die Grundfrage stellen: Was geschieht denn da eigentlich im Menschen, wenn er erkennt? — Es ist offenbar diese Erkenntnis eine Tätigkeit, die er innerlich ausübt; aber es ist nicht bloß eine gleichgültige Tätigkeit. Es ist eine Tätigkeit, die ihn zusammenbringen soll mit dem Wesen der Welterscheinungen, eine Tätigkeit, durch die er sich orientieren soll, wie er mit seinem eigenen Wesen in den Welttatsachen drinnensteht. Ist Erkennen etwas, mit dem man, ich möchte sagen, nur wie das fünfte Rad am Wagen neben der äußeren Welt steht, und hat man in seinen Vorstellungen, die den Erkenntnisprozeß bilden, lediglich etwas zu finden, was Abbild der äußeren Wirklichkeit ist? Oder ist der Erkenntnisprozeß nicht so etwas bloß Formelles, mit dem man sich in die Ecke stellt, während der Weltprozeß draußen abläuft, durch das man in sich diesen Weltenprozeß spiegeln läßt, so daß es für diesen höchst gleichgültig wäre, ob der Mensch da in der Ecke steht und sich außer allem übrigen, was geschieht, auch noch das zuträgt, daß er durch sein Denken allerlei Begriffe und Ideen bildet über diesen Weltenprozeß? Mit andern Worten: Ist das Erkennen etwas bloß Formelles, etwas, was der Mensch für sich macht, oder ist das Erkennen etwas Reales? Steht der Mensch mit dem Erkennen als mit etwas Realem, mit einem realen Prozeß in dem Weltenganzen drinnen? Erlebt man, indem man erkennt, irgend etwas, was in der Welt und durch die Welt geschieht, und das sich nur wegen der besonderen Organisation der Welt nicht außerhalb, sondern im Menschen abspielt so, daß der Mensch in sich selber der Schauplatz wird für wichtige Weltenereignisse, die sich auf diesem Schauplatz abspielen? Wenn das letztere der Fall ist, dann steht der Mensch mit seiner Erkenntnis als mit einem realen Prozesse im Weltenzusammenhang drinnen. Dann ist er nicht ein Eckensteher des Daseins, dann ist gewissermaßen im Weltenprozesse auf ihn gerechnet; dann ist seine Organisation so, daß die Welt nicht vollständig wäre, wenn dasjenige, was in ihm, gewissermaßen innerhalb seiner Haut sich abspielt, nicht auch geschähe und gerade den Gipfel des Geschehens in der Welt abgäbe.","text_trust":"verbatim","quote_safe":true,"word_count":353,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p014"},{"locus":"GA 78/1921-08-30/p015","passage_number":15,"text":"Das etwa ist die Frage, die sich herausrang in der Seele aus dem Erleben des Agnostizismus. Und da ergab sich dann, indem herangezogen wurde alles dasjenige, was im menschlichen Erkenntnisprozesse tätig ist, was diese Tätigkeit, die entweder bloß eine formale oder eine reale ist, eigentlich in sich schließt. Wenn man nun versucht, einen charakteristischen Gegensatz herauszufinden innerhalb dieser Tätigkeit, dann findet man dasjenige, was einen dann weiterbringt, was einen hineinstellt in die Möglichkeit, die Frage zu beantworten, was bei Goethe Erkennen war und was deshalb noch nicht vollkommenes Erkennen war, weil er abbrechen mußte zwischen der Pflanzenwelt und der Tierwelt. Diese Frage läßt sich nur beantworten, wenn man sich reinlich den Gegensatz zwischen dem Denken auf der einen Seite und dem Wahrnehmen auf der andern Seite vor Augen stellt. Im menschlichen inneren Erleben gibt es eigentlich keinen größeren Gegensatz als den zwischen dem Denken und dem Wahrnehmen.","text_trust":"verbatim","quote_safe":true,"word_count":147,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p015"},{"locus":"GA 78/1921-08-30/p016","passage_number":16,"text":"In dem Denken leben wir ja so, daß wir ganz einer inneren Tätigkeit hingegeben sind. Im wirklichen Denken ist alles Aktivität in uns. Kein Gedanke kann Platz greifen in unserem Bewußtsein, ohne daß wir mit unserer ureigensten Tätigkeit an dem Entstehen und an der weiteren Entwickelung dieses Gedankens teilnehmen. Denn wenn in unserem Vorstellen ein Traum oder ein Erinnerungsbild auftauchen, dann ist das kein Denken; wir fühlen, wir sind beim Traum und Erinnerungsbild oder bei andern Bewußtseinsinhalten nicht bis zu dem vorgedrungen, was wirkliches Denken ist. Wirkliches Denken ist nur dann da, wenn wir mit unserer Aktivität ganz bei diesem Denken sind. Wir können das Denken am reinsten, am klarsten ausbilden, wenn wir ganz absehen von aller Außenwelt und uns dem sich selbst vollziehenden Denkprozeß überlassen. Da nehmen wir wahr, wie Gedanke sich aus Gedanke entwickeln kann, und wir nehmen auch wahr, wie dieses eigentümliche Hervorgehen des Gedankens aus dem Gedanken für das Innere seelisches Erleben ist.","text_trust":"verbatim","quote_safe":true,"word_count":157,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p016"},{"locus":"GA 78/1921-08-30/p017","passage_number":17,"text":"Dem steht gegenüber dann dasjenige, was wir als Seelenerlebnis haben im Wahrnehmen, wenn wir durch unsere Augen, durch unsere Ohren, durch unsere andern Sinne der von außen gegebenen Welt gegenüberstehen. Wahrnehmung trägt in ihrer hauptsächlichsten Charakteristik den vollen Gegensatz zum Denken. Eine Wahrnehmung, bei der wir schon mit unserer Aktivität anwesend wären, wäre keine reine Wahrnehmung; in sie hätte sich schon das Denken gemischt. Eine reine Wahrnehmung ist allein diese, die wir ganz passiv erleben.","text_trust":"verbatim","quote_safe":true,"word_count":75,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p017"},{"locus":"GA 78/1921-08-30/p018","passage_number":18,"text":"Diese zwei Gegensätze des menschlichen Seelenerlebens konnten sich einem gerade aus dem Agnostizismus heraus vor die Seele stellen. Dann aber mußte man sich die Frage vorlegen: Wie benimmt sich die menschliche Seele, indem sie in die Wahrnehmung fortwährend das Denken hineindrängt, fortwährend im Erkenntnisprozesse dasjenige, was an passiver Wahrnehmung auftaucht, mit der Aktivität des Denkens durchdringt und dann lebendig drinnensteht in dem fortwährenden Durchdringen der passiven Wahrnehmung mit dem aktiven Denken?","text_trust":"verbatim","quote_safe":true,"word_count":71,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p018"},{"locus":"GA 78/1921-08-30/p019","passage_number":19,"text":"Gerade die Zeit des Agnostizismus — ich möchte sagen die Kulminationszeit des Agnostizismus — hat einen darauf hingewiesen, die Wahrnehmung selber, dasjenige also, was in völliger Passivität erlebt wird, in aller Reinheit sich vor die Seele zu stellen. Ich erinnere mich, wie eine Schrift auf mich einen energischen Eindruck gemacht hat, die 1884 erschienen ist von jener Persönlichkeit, die später das umfangreiche Buch geschrieben hat «Das Ganze der Philosophie und ihr Ende»; es war die Schrift «Gehirn und Bewußtsein» von Richard Wähle. Ich sah dazumal den besonderen Vorzug dieser Schrift darin, daß Richard Wahle scharf charakterisiert hat, was eigentlich der Mensch wahrnimmt, was noch dableibt, wenn man von dem Seeleninhalt alles heraussondert, was durch die Aktivität des Denkens hineingetragen ist. Gerade durch diese Schrift konnte man mit einem Wichtigen sich auseinandersetzen, mit dem, daß in dem gewöhnlichen menschlichen Seelenerleben durchaus nicht streng gesondert wird dasjenige, was wahrgenommen wird, von dem, was schon mit dem Denken durchmischt ist.","text_trust":"verbatim","quote_safe":true,"word_count":157,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p019"},{"locus":"GA 78/1921-08-30/p020","passage_number":20,"text":"Für das gewöhnliche Bewußtsein ist es ja durchaus so, daß der Mensch von morgens, wo er aufwacht, bis zum Abend, wo er einschläft, eigentlich immer in seelischen Inhalten lebt, die das Wahrnehmen schon mit dem Denken durchmischt haben. Erst eine wirklich gründliche Analyse muß dasjenige, was passive Wahrnehmung ist, absondern von dem, was durch das Denken hineingetragen ist. Dann kommt man darauf, wie eigentlich unser Wahrnehmungsbild aussieht. Dieses Wahrnehmungsbild, man verfolge es nur, indem man, ich will sagen, nur durch fünf Minuten sich des zusammenfassenden Denkens enthält und nur registriert, was man der Reihe nach wahrnimmt. Solche Denker, wie Richard Wahle und Johannes Volkelt, haben dies getan, haben registriert, wie, sagen wir, ein Briefträger hereinkommt, einen Brief überreicht, was dann mit diesem Briefe geschieht, wie sich da Wahrnehmungsbild an Wahrnehmungsbild gegenüber dem ordnenden Denken chaotisch reiht. Dadurch aber bekommt man einen richtigen Einblick in die fortwährend vor sich gehende, nur zum geringsten Teil bewußte Tätigkeit in der Menschenseele, die darinnen besteht, fortwährend die Wahrnehmung mit dem Denken, also das passiv Angeschaute mit dem innerlich aktiv Erzeugten zu vermischen.","text_trust":"verbatim","quote_safe":true,"word_count":178,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p020"},{"locus":"GA 78/1921-08-30/p021","passage_number":21,"text":"Nun aber stand einem dazumal aus den Früchten, die aus dem Agnostizismus aufgingen über den Erkenntnisprozeß, nichts anderes vor der Seele als dasjenige, was sich in Ausgestaltung des Kantianismus ergeben hat und was sich ferner in Ausgestaltung desjenigen gezeigt hat, was die Maxime des physiologischen Vorstellens im 19. Jahrhundert seit Johannes Müller gewesen war. Nicht anders dachte man da, als: das eigentlich Wirkliche sei da zu erforschen, wo das Draußen ist, und das Denken habe nur die Aufgabe, dieses Äußere abzubilden; man würde zu dem richtigen Denken dadurch kommen, wenn man nicht aus dem menschlichen Inneren heraus etwas in die Wahrnehmung hineintrüge, sondern wenn man das Denken nur ganz passiv dazu benützen würde, Bilder der Wirklichkeit zu schaffen. Diese Wirklichkeit aber, dachte man, sei schon, ganz abgesehen von dem Denkprozeß, von dem innerlichen Seelenprozeß, irgendwo fertig da. Solches Denken verführt ja dann dazu, zu imaginären Begriffen zu kommen, wie zum Beispiel der ist von dem bekannten oder unbekannten «Ding an sich». Zu sprechen von diesem «Ding an sich» hat nur einen Sinn, wenn man meint, irgendwo müsse an sich, abgesehen von der menschlichen Erkenntnis, die Wirklichkeit sein, und man brauche nur durch irgendwelche Prozeduren sich eben eine Erkenntnis zu verschaffen von dieser Wirklichkeit. Dann wäre der Erkenntnisprozeß eben nichts real Erlebtes, dann wäre er nur etwas formell neben dem wirklichen Geschehen und den wirklichen Dingen in der Ecke Stehendes. Demgegenüber ergab sich mir, daß das Erkennen nun tatsächlich etwas Reales ist; denn durch die Prüfung des eigentlichen Wahrnehmungsinhaltes, desjenigen also, dem wir hingegeben sind, wenn wir passiv die Außenwelt auf uns durch unsere Sinne wirken lassen, zeigte sich, daß diese Außenwelt eben nicht die Wirklichkeit enthält, sondern daß der Mensch so in die Welt hereingeboren ist, daß, wenn er nur durch seine Sinne in diese Außenwelt hineinschaut, er eben nur die Hälfte dieser Wirklichkeit, nur eine Seite der Wirklichkeit, durch seine Sinne erlebt.","text_trust":"verbatim","quote_safe":true,"word_count":313,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p021"},{"locus":"GA 78/1921-08-30/p022","passage_number":22,"text":"Sie können in meinen Schriften bis zu dem Buche «Die Rätsel der Philosophie» überall die Versuche finden, nachzuweisen, daß dasjenige, was sinnlich für die Wahrnehmung vorliegt, eben nicht die Wirklichkeit ist; daß also dem Menschen, indem er in die Welt hereingeboren wird, mit seiner Wahrnehmung nicht die Wirklichkeit übergeben wird, und daß diese Wirklichkeit dem Menschen erst dadurch vor die Seele tritt, daß er aus seinem Inneren heraus die Aktivität des Denkens erzeugt und der unvollständigen Wirklichkeit, der einen Seite der Wirklichkeit, das andere gegenüberstellt, was zu dieser Wirklichkeit gehört, dasjenige, was ihm im Geiste zunächst als das Denken gegeben ist. Es stellt sich die Sache so, daß Wirklichkeit erst Seelenerlebnis wird, wenn der Mensch sich mit der Wahrnehmung durch sein Denken, das in seinem Geiste aufgeht, verbindet. Wirklichkeit ist etwas, was durch das Erkennen wird. Wirklichkeit ist nicht etwas, was wir suchen müssen. Wirklichkeit ist etwas, was wir erzeugen, an dem wir erzeugenden Anteil nehmen; und das Geheimnis des Menschen besteht darinnen, daß ihn, indem er geboren wird, eine Welt umgibt, die nicht volle Wirklichkeit ist, und daß er dazu geboren wird, zu dem, was sich ihm da darstellt in der äußeren sinnlichen Erscheinung, etwas hinzuzubringen, das nur in seinem Inneren aufgeht. Erst in diesem Zusammenhang, in diesem Zusammenleben desjenigen, was ihm in seinem Inneren aufgeht, mit dem, was er äußerlich wahrnimmt, lebt er sich in die Wirklichkeit hinein.","text_trust":"verbatim","quote_safe":true,"word_count":230,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p022"},{"locus":"GA 78/1921-08-30/p023","passage_number":23,"text":"Solange wir bloß hinausschauen mit unseren Sinnen auf dasjenige, was wir außerhalb wahrnehmen können, haben wir keine Wirklichkeit vor uns. Wenn wir ringen, alles Wahrnehmbare mit demjenigen zu verbinden, was wir von einer ganz andern Seite aus den Weltenwurzeln in dieses Dasein hineintragen, wenn wir ringen mit dem, was zunächst in unserem Denken aufgeht, und wenn wir in unserer eigenen aktiven Erkenntnistätigkeit diese zwei Seiten der Wirklichkeit miteinander verbinden, so bringen wir zu der äußeren Wahrnehmung dasjenige hinzu, was noch fehlt von der Wirklichkeit; wir gestalten sie erst zu der Wirklichkeit. Der Erkenntnisprozeß ist dasjenige, zu dem sich der Mensch erheben muß, damit Wirklichkeit in seiner Welt enthalten sei. In seiner Welt wäre nicht Wirklichkeit, wenn er nur wahrnehmen würde, wenn er nicht ringen könnte, mit dem Wahrgenommenen zu verbinden dasjenige, was nicht die Wahrnehmung geben kann, was er ausganz anderer Weltenecke zu der Wahrnehmung hinzubringt und was sich zunächst in seinem Denken offenbart.","text_trust":"verbatim","quote_safe":true,"word_count":154,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p023"},{"locus":"GA 78/1921-08-30/p024","passage_number":24,"text":"Weil sich der Mensch mit seinem Erkenntnisprozeß in die Wirklichkeit so hineinstellt, daß dieser Erkenntnisprozeß selber eine Realität ist, daß also in dem Prozeß, der zum Wissen führt, die Wirklichkeit erst erzeugt wird, erst aufsteigt, deshalb konnte ich dasjenige Schriftchen, worinnen ich gerade diese Art des menschlichen Erkennens darstellen wollte, «Wahrheit und Wissenschaft» nennen. Ich gab gewissermaßen dazumal in diesem Schriftchen nach meiner Ansicht eine Art Versuch einer Verständigung des menschlichen Bewußtseins mit sich selbst. Das menschliche Bewußt sein stellt sich gewissermaßen die Frage: Wie stehst du zu der Wirklichkeit? Bist du das fünfte Rad am Wagen oder der Eckensteher, der mit seiner Erkenntnis etwas vollführt, das nichts zu tun hat mit der Wirklichkeit? Ist da draußen schon die Wirklichkeit vielleicht nur verhohlen und hast du sie durch deine Erkenntnis bloß zu suchen? Oder ist der Erkenntnisprozeß etwas, das an dem Zustandekommen der vollen Wirklichkeit beteiligt ist? — Diese Frage ließ sich nicht anders als in dem letzteren Sinne beantworten. Allerdings ist es aber notwendig, wenn man diese Antwort, die dem Agnostiker zunächst wie ein Paradoxon erscheint, in ihrer Richtigkeit durchschauen will, daß man dann die ganz besondere Natur des Denkens als ein Reales von der einen Seite wirklich erfasse und auf der andern Seite wirklich erfasse, wie die Wahrnehmung überall sich so erweist, daß sie an uns herantritt wie dasjenige, was eigentlich in sich dunkel und finster ist. Man muß sich die Empfindung von diesem Gegensatz von Denken und Wahrnehmung so vergegenwärtigen, daß man klar anschaut, wie wir in dem Denken etwas haben, worinnen wir voll wachen.","text_trust":"verbatim","quote_safe":true,"word_count":258,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p024"},{"locus":"GA 78/1921-08-30/p025","passage_number":25,"text":"Der Wachprozeß hat ja seine Stufen, seine Grade. Wollen wir ihn erfassen in seiner ureigensten Gestalt für unser gewöhnliches Bewußtsein, so können wir das nur, indem wir uns erleben mit der vollen Aktivität der Seele im Denken. Und dann werden wir erleben, wie wir im Wahrnehmen eigentlich da sind. Haben wir es dazu gebracht, etwa in dem Sinne von Richard Wahle oder Johannes Volkelt, die Wahrnehmung in ihrer wahren Gestalt uns vor die Seele hinzustellen, und prüfen wir dann, wie die Seele lebt, indem sie nur in der Wahrnehmung lebt, dann finden wir keinen Unterschied mehr zwischen diesem Erleben der Seele und der noch ganz vom Denken undurchdrungenen Wahrnehmung in dem eigentlichen Schlafzustand. Und gerade so, wie unser tägliches Leben wechselt zwischen Wachen und Schlafen, so wechselt das webende, wellende Seelenleben fortwährend, indem es in Verkehr mit der Außenwelt tritt, zwischen dem, wohinein es sich eigentlich nur schlafen kann, der Wahrnehmung, und zwischen dem, worinnen es vollständig wacht, dem aktiven Denken.","text_trust":"verbatim","quote_safe":true,"word_count":161,"url":"https://anthroposophy.ai/v1/steiner/de/ga/78/1921-08-30/p025"}],"beads":[{"from":[14],"to":[14],"confidence":"high","pairing_state":"verified"},{"from":[15],"to":[15],"confidence":"high","pairing_state":"verified"},{"from":[16],"to":[16],"confidence":"high","pairing_state":"verified"},{"from":[17],"to":[17],"confidence":"high","pairing_state":"verified"},{"from":[18],"to":[18],"confidence":"high","pairing_state":"verified"},{"from":[19],"to":[19],"confidence":"high","pairing_state":"verified"},{"from":[20],"to":[20],"confidence":"high","pairing_state":"verified"},{"from":[21],"to":[21],"confidence":"high","pairing_state":"verified"},{"from":[22],"to":[22],"confidence":"high","pairing_state":"verified"},{"from":[23],"to":[23],"confidence":"high","pairing_state":"verified"},{"from":[24],"to":[24],"confidence":"high","pairing_state":"verified"},{"from":[25],"to":[25],"confidence":"high","pairing_state":"verified"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. 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