XXXV. Differences in the Structure of the Spirit Between the Second Rama, Krishna and Buddha
GA 90a/1904-06-25/p013
·1904-06-25
·
English
HighHigh alignmentThis translation's paragraph count matches the German original — the locus maps cleanly to the same paragraph in DE.
Record: listeners' notes. Written from listeners' notes, summaries, or memory rather than a shorthand transcript. The wording is the note-taker's as much as Steiner's: weigh a single striking phrase here far more cautiously than the same phrase in a stenographic volume, and do not rest an argument on one word. Evidence: «Frühe Vortragsreihen und Einzelvorträge für Mitglieder in Berlin 1903–1904 nach ausführlichen und z.T. fragmentarischen Mitschriften.» (Early lecture series and single lectures for members in Berlin 1903-1904, from detailed and in part fragmentary listeners' transcripts.). The publisher's description of the volume, as mirrored on AnthroWiki (GA 90a); the description calls them "Hörermitschriften", and the served text carries the note-taker's gap marker "[Lücke in der Mitschrift]". The translation is the maintainer's, not a published one.
So we tailored the knowledge to the individual personality, which in turn becomes international again. This is the cosmic significance of Christianity. He tried to give something to man as a human being. He was therefore not only the “way” like Krishna - instruction - and not “truth” like Buddha - summary - but “life”. He therefore did not write anything down. He lived the things, independently of the national coloring that is given in the language. Exemplary life, center and focus for the new confession, which is to be sought in belonging to Him. A gathering of the confessors around the personality is necessary. Not only must I understand what He teaches, but in life one must be united in Him. We have laid our hands in His wounds.
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