{"corpus":"steiner","locus":"GA 84/1923-04-30/p020","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"Such knowledge as I have just described, however, differs from the knowledge that is bound to the nervous system, which is essentially knowledge of the head. And allow me to make a personal remark, which is, however, completely factual. As a spiritual researcher trying to penetrate this realm, which I call the realms that one has to pass through before birth and after death, one is aware that you cannot get by with the thinking that otherwise serves you in life. You have to develop a strengthened thinking that engages the whole person. One does not become a medium through this, but the whole human being must be taken up by such thinking. Such thinking penetrates into feeling, into emotion, and even demands that the human being surrender himself to it with the whole content of his will. At the same time, thinking about spiritual content is such that it cannot be incorporated into the memory in the usual way, like any other. Here too I would like to make a personal comment: You see, when a spiritual researcher gives a lecture like the one I am giving here, he cannot prepare it in the same way as other scientific lectures. In that case he would only appeal to memory. But what has come about through such a deepening cannot be assimilated by memory, it must be experienced again and again in every moment. It can be brought down into those regions where we put our knowledge into words, but one must endeavor to do so with one's whole being. And that is why I have a profound experience of only being able to incorporate into human language that which I succeed in researching in the spiritual world. And by incorporating it into human language, it also becomes incorporated into memory; I only succeed when I draw or write down a few lines, so that not only the head but also all the other organ systems are involved. You have to feel the need to take one or the other to help you, because you can't manage it, it fluctuates when you want to grasp it with your head. The important thing is that I express the thought with lines and thus fix it. So you can find whole truckloads of old notebooks of mine that I never look at again. They are not there for that either, but so that what I have laboriously extracted from my mind can be developed to the point where it can be clothed in words and thus brought to the memory. Once it has been written, one has participated in the spiritual production with something else in one's organism than merely with the head, with thoughts, then one is able to hold on to that which wants to escape. The rest of the human organization is initially uninvolved, unconsciously more dormant than the mental processes, and when we incorporate something into our will, we make use of those organs that are in a state that we describe as dormant when we are awake. We are actually only awake in our thoughts and imagination, for the way in which our mental images penetrate into our organism as a volitional decision, to become a movement of the hand or fingers, remains completely shrouded in darkness in ordinary consciousness. Only the spiritual researcher will recognize what happens between the process in the brain and the movement. And so spiritual knowledge, which is not ordinary head knowledge, is entrusted to the whole human organization. By acquiring knowledge of the human being from within the whole human being, one is able to apply this knowledge of the human being, which can take the prenatal and the after-death as a tangible reality, to practical life in a completely different way than one would be able to without this true knowledge of the human being.","text_trust":"verbatim","quote_safe":true,"title":"The Development and Education of the Human Being in the Light of Anthroposophy","site_heading":null,"date":"1923-04-30","location":null,"word_count":645,"url":"https://anthroposophy.ai/v1/steiner/en/ga/84/1923-04-30/p020","alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"What is the Purpose of Anthroposophy and the Goetheanum?","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA084/English/SOL2024/19230430p01.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"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/84/1923-04-30/p020"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/84/1923-04-30/p020","paragraph_aligned":true}],"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. 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},"paired_german":{"status":"paired","german":[{"locus":"GA 84/1923-04-30/p020","passage_number":20,"text":"Eine solche Erkenntnis, wie ich sie eben geschildert habe, unterscheidet sich allerdings von der Erkenntnis, die an das Nervensystem gebunden ist, die im wesentlichen eine Kopferkenntnis ist. Und gestatten Sie mir, daß ich eine persönliche Bemerkung mache, die aber vollkommen sachlich ist. Indem man als Geistesforscher versucht, in dieses Gebiet einzudringen, das ich bezeichne als Welten, die man vor der Geburt und nach dem Tode zu durchlaufen hat, ist man sich bewußt: Du kommst nicht aus mit demjenigen Denken, das dir sonst im Leben dient, du mußt ein erkraftetes Denken entwickeln, das den ganzen Menschen in Anspruch nimmt. — Man wird nicht zum Medium dadurch; aber es muß doch der ganze Mensch von einem solchen Denken in Anspruch genommen werden. Ein solches Denken dringt in das Empfinden, in das Gefühl ein, beansprucht sogar, daß der Mensch sich ihm mit seinem ganzen Willensinhalt ergibt. Dabei ist das Denken über geistige Inhalte wiederum so, daß man es nicht in gewöhnlicher Weise dem Gedächtnis einverleiben kann wie ein anderes. Auch da mache ich eine persönliche Bemerkung: Sehen Sie, wenn der Geistesforscher einen solchen Vortrag hält, wie ich hier, dann kann er einen solchen nicht wie sonst wissenschaftliche Vorträge vorbereiten. Dann würde er nur an das Gedächtnis appellieren. Aber was durch eine solche Vertiefung entstanden ist, das läßt sich nicht dem Gedächtnis einverleiben, das muß in jedem Augenblick immer wieder erlebt werden. Es kann zwar heruntergebracht werden in jene Regionen, wo wir über unsere Erkenntnis Worte machen, aber man muß sich mit seinem ganzen Menschen darum bemühen. Und deshalb ist es von mir tief erlebt, daß ich nun nur in der Lage bin, dasjenige, was mir gelingt in der geistigen Welt zu forschen, der menschlichen Sprache einzuverleiben, — und indem man es der menschlichen Sprache einverleibt, so verleibt es sich auch dem Gedächtnis ein; es gelingt mir nur, wenn ich einige Striche zeichne oder aufschreibe, so daß nicht nur der Kopf, sondern auch die ganzen anderen Organsysteme beteiligt sind. Man muß das Bedürfnis fühlen, das eine oder das andere zu Hilfe zu nehmen, denn man kommt nicht zurecht, es fluktuiert, wenn man es mit dem Kopfe fassen will. Das Wesentliche daran ist, daß ich dem Gedanken durch Striche Ausdruck verleihe und ihn so fixiere. So kann man bei mir ganze Wagenladungen von alten Notizbüchern finden, die ich nie wieder ansche. Sie sind auch nicht dazu da, sondern damit dasjenige, was ich mit Mühe aus dem Geiste herausgeholt habe, so weit gebracht werden kann, um es in Worte einzukleiden und es damit an das Gedächtnis heranzubringen. Hat man es geschrieben, hat man mit etwas anderem in seinem Organismus an der geistigen Produktion teilgenommen als bloß mit dem Kopfe, mit den Gedanken, dann ist man imstande, dasjenige, was einem entfliehen will, festzuhalten. Die übrige Organisation des Menschen ist ja zunächst unbeteiligt, unbewußt schlafender als die Kopfvorgänge, und wenn wir irgend etwas unserem Willen einverleiben, so nehmen wir jene Organe in Anspruch, die in einem solchen Zustande befindlich sind, den wir im Wachzustand als schlafend bezeichnen. Wir wachen ja eigentlich nur in unseren Gedanken, in unseren Vorstellungen, denn wie dasjenige, was wir vorstellen, als Willensentschluß hinunterdringt in unseren Organismus, um ganz zur Hand- oder zur Fingerbewegung zu werden, bleibt im gewöhnlichen Bewußtsein ganz in Finsternis getaucht. Was zwischen dem Vorgang im Gehirn bis zur Bewegung geschieht, das wird nur der Geistesforscher erkennen. Und so vertraut man eben die geistige Erkenntnis, die nicht gewöhnliches Kopfwissen ist, der ganzen menschlichen Organisation an. Dadurch, daß man sich aus dem ganzen Menschen heraus Menschenerkenntnis erwirbt, ist man imstande, diese Menschenerkenntnis, die das Vorgeburtliche und Nachtodliche dinghaft nehmen kann, in ganz anderer Weise auf das praktische Leben anzuwenden, als man ohne diese wahre Erkenntnis des Menschenwesens dazu imstande ist.","text_trust":"verbatim","quote_safe":true,"word_count":617,"url":"https://anthroposophy.ai/v1/steiner/de/ga/84/1923-04-30/p020"}],"english":["GA 84/1923-04-30/p020"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":617,"en_words":645,"ratio":1.05,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"]},"witness_completeness":{"ratio":1.06,"band":"comparable","note":null,"word_count":8408,"original_word_count":7960,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"What is the Purpose of Anthroposophy and the Goetheanum?","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA084/English/SOL2024/19230430p01.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 84/1923-04-30/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. 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