{"corpus":"steiner","locus":"GA 99/1907-06-06/p027","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"The second stage is *Imaginative Knowledge*, the knowledge which unites with what is given to the pupil in the study-stage. The study is the basis, it must be perfected through individual imaginative knowledge. If you think over various things that I have touched upon in the last lectures, you will find traces—in the echo for instance—of what were everyday occurrences on Saturn. It is possible to look on all around us as a physiognomy of an inner spiritual element. People walk over the earth and it is a conglomeration of rocks and stones to them, but men must learn to grasp that all surrounding them is the true physical expression for the Spirit of the Earth. Just as the body is ensouled, so is the earth planet the external expression for an indwelling spirit. When men look on the earth as possessing body and soul as man does, then only they have an idea of what Goethe meant when he said “All things corruptible are but a semblance.” When you see tears run down the human countenance you do not examine by the laws of physics how quickly or how slowly the tears roll down; they express to you the inner sadness of the soul, just as the smiling cheek is the expression for the soul's inner joy. The pupil must educate himself to see in each single flower in the meadow he crosses, the outer expression of a living being, the expression of the Spirit dwelling in the Earth. Some flowers seem to be tears, others are the joyful expression of the earth's Spirit. Every stone, every plant, every flower, all is for him the outer expression of the indwelling Earth Spirit, its physiognomy that speaks to him. And everything “corruptible” or transitory becomes a “semblance” of an eternal, expressing itself through it. Feelings like these had to be attained by the disciple of the Grail, and by the Rosicrucian. The teacher would say: Behold the flower chalice which receives the ray of the sun, the sun calls forth the pure productive forces which slumber in the plant and hence the sun's ray was called the “holy lance of love.” Look now at man; he stands higher than the plant, he has the same organs within him, but all that the plant harbours in itself, perfectly pure and chaste, is in him steeped in lust and impure desire. The future of human evolution consists in this: man will again be chaste and pure, and speak forth his likeness into the world through another organ which will be the transformed organ of generation. Chaste and pure without desire, without passion, man's generative organ will be; and as the calyx of the blossom turns upward to the holy love lance, it will turn to the spiritual ray of wisdom, and fructified by this will bring forth its own image. This organ will be the larynx.","text_trust":"verbatim","quote_safe":true,"title":"XIV. The Nature of Initiation","site_heading":null,"date":"1907-06-06","location":null,"word_count":484,"url":"https://anthroposophy.ai/v1/steiner/en/ga/99/1907-06-06/p027","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Mabel Cotterell and Dorothy S. Osmond","identified_edition":"RSP1966","book_title":"Theosophy of the Rosicrucian","publisher":"Rudolf Steiner Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA099/English/RSP1966/19070606p01.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. 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Wording differs between translations, so a quotation found in one need not occur in the other."},"german_anchor":{"de_prefix":"1907-06-06","de_passages":[{"locus":"GA 99/1907-06-06/p027","url":"https://anthroposophy.ai/v1/steiner/de/ga/99/1907-06-06/p027"},{"locus":"GA 99/1907-06-06/p028","url":"https://anthroposophy.ai/v1/steiner/de/ga/99/1907-06-06/p028"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":519,"en_words":536,"ratio":1.03,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"paired_german":{"status":"paired","german":[{"locus":"GA 99/1907-06-06/p027","passage_number":27,"text":"Die zweite Stufe ist die imaginative Erkenntnis, die Erkenntnis, die sich angliedert an das, was dem Menschen durch das Denken im Studium übermittelt wird. Das ist die Grundlage; sie muß weiter ausgebildet werden durch die eigene imaginative Erkenntnis. Wenn Sie sich manches klarmachen, was ich Ihnen in den letzten Vorträgen angedeutet habe, dann werden Sie zum Beispiel im Echo Nachklänge von Vorgängen empfinden, die auf dem Saturn gang und gäbe waren. Es gibt eine Möglichkeit, alles um uns herum als Physiognomie für eine innere Geistigkeit anzusehen. Die Menschen gehen über die Erde; sie ist ihnen ein Konglomerat von Felsen und Steinen; aber der Mensch muß begreifen lernen, daß alles um ihn herum der wahre physische Ausdruck für den Geist der Erde ist. Ebenso, wie der Leib durchseelt ist, so ist der Erdenplanet der äußere Ausdruck für einen innewohnenden Geist. Wenn die Menschen so die Erde ansehen wie einen Menschen, mit Leib und Seele, erst dann haben sie einen Begriff von dem, was Goethe gemeint hat, als er sagte: «Alles Vergängliche ist nur ein Gleichnis.» Wenn Sie im Menschenantlitz die Träne herunterperlen sehen, untersuchen Sie nicht mit den Gesetzen der Physik, wie schnell oder wie langsam die Träne herunterperlt, sondern sie ist Ihnen ein Ausdruck für die innere Traurigkeit der Seele, ebenso wie die lächelnde Wange der Ausdruck ist für die innere Heiterkeit der Seele. Der Schüler muß sich dazu erheben, daß er, wenn er über eine Wiese geht, in einer jeden Blume den äußeren Ausdruck eines Lebewesens sieht, den Ausdruck eines inneren Erdengeistes. Wie perlende Tränen kommen ihm manche Blumen vor; andere sind ihm der freudige Ausdruck des Geistes der Erde. Jeder Stein, jede Pflanze, jede Blume, alles ist ihm der äußere Ausdruck für den inneren Erdengeist, seine Physiognomie, die zu ihm spricht. Und alles Vergängliche wird ihm ein Gleichnis für ein Ewiges, das sich in ihm ausspricht.","text_trust":"verbatim","quote_safe":true,"word_count":308,"url":"https://anthroposophy.ai/v1/steiner/de/ga/99/1907-06-06/p027"},{"locus":"GA 99/1907-06-06/p028","passage_number":28,"text":"So hat der Gralsschüler und Rosenkreuzer empfinden müssen. Man sagte ihm: Sieh dir an den Blumenkelch, der den Sonnenstrahl empfängt. Er ruft die reinen produktiven Kräfte hervor, die in der Pflanze schlummern. Darum wird der Sonnenstrahl die «heilige Liebeslanze» genannt. Blicke nun hin auf den Menschen. Er steht höher als die Pflanze. Er hat dieselben Organe in sich, aber bei ihm ist durchdrungen von unkeuscher Lust und Begierde das, was die Pflanze vollkommen rein und keusch in sich birgt. — Die Zukunft der Menschenentwickelung besteht darin, daß der Mensch wiederum keusch und rein durch ein anderes Organ, das sein umgewandeltes produktives Organ sein wird, sein Ebenbild hinaussprechen wird in die Welt hinein. Keusch und rein, ohne Trieb, ohne Begierde, wie der Blumenkelch sich keusch hinaufwendet zu der heiligen Liebeslanze, wird des Menschen Produktionsorgan sein. Dem geistigen Strahl der Weisheit wird er sich entgegenwenden, und der wird ihn befruchten zur Hervorbringung eines ebenbildlichen Wesens. Der Kehlkopf wird dieses Organ sein. Der Gralsschüler wurde darauf hingewiesen: Die Pflanze auf ihrer niederen Stufe hat diesen keuschen Kelch, der Mensch hat ihn verloren. Er hat sich herunterentwickelt in die unkeusche Begierde. Aus dem vergeistigten Sonnenstrahl soll er ihn wiederum entstehen lassen. In Keuschheit soll er entwickeln dasjenige, was da schafft den heiligen Gral der Zukunft.","text_trust":"verbatim","quote_safe":true,"word_count":211,"url":"https://anthroposophy.ai/v1/steiner/de/ga/99/1907-06-06/p028"}],"english":["GA 99/1907-06-06/p027","GA 99/1907-06-06/p028"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":519,"en_words":536,"ratio":1.03,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":1.06,"band":"comparable","note":null,"word_count":5549,"original_word_count":5247,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Mabel Cotterell and Dorothy S. 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