# X. The Shape of Man

On the basis of the above considerations, the following can be said about the principles of education for humans:

It is assumed:

1. *A higher spiritual world*; in this lie forces that form structures which, in independent substance, represent living sensory experiences. And imprinted in these structures are the predispositions for the organs of life.

2. *A lower spiritual world*; in this lie the formative powers of the organs of life. The forces active in the first world form such structures that nourish themselves from the already internalized substance. The forces of this world themselves attach to them those that first internalize external matter. This results in a difference between the organs of life in terms of how they are produced and how they are nourished. The formations formed out of the first world are transformed into sense organs that nourish themselves from internalized matter. The formative forces of this world themselves add to these sense organs those that are in an interdependent relationship with external matter.

3. *The astral world*; in this lie the formative forces of the sense organs. But the life organs must also be transformed out of this world in such a way that they can receive the sense organs.

4. *The physical world*; in this world lie the sensory experiences of the human being.

It must now be recognized that these four worlds interact, that the forces of each higher world persist in the lower ones. The fact that the organs mentioned are derived from the forces of higher worlds can only mean that these organs are subject to the influences of the higher worlds, even if they occur in the lower worlds. From the physical world the forces of the higher worlds do not act on the sense organs; from the astral world the forces of the two spiritual worlds do not act on the life organs; and from the lower spiritual world the forces of the higher ones do not act on the endowments of the life organs characterized above. It follows that the forces of the higher worlds must show themselves active in a different way from the physical world than if they were to act directly from their own world. The forces of the higher spiritual world can only act as formative forces on the human being, who is endowed with sense organs, life organs and organ systems. They can determine the shape and position of the organs. Thus, the shape and position of the organs of the human body result from the activity of the higher spiritual world in the physical one. The I experiences concepts in conceptual perception; the sense of life, in its inverted form, produces the living concepts of the higher spiritual world. In the physical world, they can only function as formative forces. It is certainly clear that man owes his ability to perceive concepts to his upright form. No other creature on earth has the ability to perceive concepts, nor has any other the same upright form. (A little thought will show that in the case of animals that appear to have an upright form, this is due to something other than inner forces). In this way, one can see from bottom to top that which is connected to conceptual perception when the inverted sense of life is not involved. From this, one can conclude that there is a direction from top to bottom for the inverted sense of life. It would be even more correct to say that there is a direction almost from top to bottom. For one should see something in the direction of growth from bottom to top that is opposed to the reversed sense of touch. Insofar as the ego represents a contrast to the sense of touch, in the sense of the above explanations, one can regard the vertical direction of growth of the body upwards as an ego-bearer, like a continuous overcoming of the weight downwards, which of course represents a reversal of the sense of touch. From all this, the contrast between 'up-down' and 'down-up' in the human body can be interpreted as if a current from bottom to top takes place in such a way that the overcoming of the reversed sense of life from top to bottom is given in it. Now, the effect of the higher spiritual world on the physical human body must be seen in this reversed sense of life. Thus we can say that the human body, in so far as it is the carrier of the I, strives upwards; the physical human body, in so far as it shows in its form the effect of the higher spiritual world, from above downwards. In so far as the human being physically expresses the image of a being belonging to the higher spiritual world, one can see it as the meeting of the ego body with the physical body, arising from the interpenetration of two directions of force. In his ego experience, the human being belongs to the physical outer world, but at the same time he represents that which gives an image of the experience reflected back into itself. This is an image of what has been characterized as the self-contained sensory experiences of the higher spiritual world. In the body, insofar as it is the carrier of the ego, we can thus see an image of matter internalizing itself. Another contrast comes to light in 'backwards-forwards'; 'forwards-backwards'. The sense organs, together with the nerves belonging to them, now essentially represent organs that reveal their growth from front to back; if one imagines them, as is certainly justified, growing in such a way that their formative forces are opposed to the original direction of growth, coming from the lower spiritual world, then one may look for this latter direction in the direction from back to front. And then we shall be able to say that in the conclusion from behind in relation to the human form there is something analogous to that in the conclusion from below upwards in relation to the higher spiritual world. In the outer form, the forces of the lower spiritual world that cannot act on the human being from the physical world then worked from the front to the back on the organs of life; but from the back to the front, the forces of the lower spiritual world worked into the physical human world. They express what, in the sense of the above considerations, may be called the astral human being. Insofar as the astral human being shows itself in its bodily form, it strives from behind to the front just as the physical human body strives upwards. The third antithesis would be “right-left”; “left-right”. The symmetry of the human form in relation to this direction can be seen as an indication that the forces are balanced there. This can be seen when one observes the interaction in these directions of the human physical form, insofar as the physical organs have already been formed from the lower spiritual world, with the formative forces of the sense organs. In the left half of the body of the person facing forward, one would have to imagine the formative forces of the astral world for the sense organs, insofar as these forces no longer have a direct effect in the physical world, as from the left half of the body to the right; those forces of the astral world that have such an effect on the body that their effect is expressed in the body would then have to work to the left. Since these forces must act on organs that already come from the lower spiritual world, they will show an inward effect, as the forces of the higher and lower spiritual worlds show an outward effect in their formation. (What has been said here can be found substantiated in anthropology in the lines of the nerve tracts that cross in the organism.) This points to a permeation of the astral world with the etheric body of the human being, insofar as this is expressed in the physical form. It can be said:

1. The formation of the physical human body is conditioned by the direction from above to below from the higher spiritual world.

2. The shape of the human body, insofar as it is the carrier of the astral human being, points in the direction from back to front.

3. The shape of the human body, insofar as it is the carrier of the life processes, points both to the direction “right-left” and “left-right”.

4. The result of these formations would then be the actual physical human form. In order for this to come about, the formative forces indicated must permeate each other. Such interpenetration can only be conceived if the human being places himself in the physical world in such a way that the forces of the physical outer world in the direction of “right-left” and “left-right” are grasped by the forces of the astral world in such a way that the possibility remains open in their formation to then shape themselves further in the direction from back to front, and according to this determination, that from top to bottom remains open. For only if one imagines a direction that in principle goes from right to left and from left to right, acting on all sides, and then changes as in the direction towards the front, and is then transformed again upwards, can one imagine how the above comes about. But in order that this may result in the human form, for these forces, opposing forces must be thought of, proceeding from the physical world itself. These are then those forces which show themselves to be no longer acting from the physical world, but as forces coming from the higher worlds, as characterized above. But the latter alone may be sought in the physical human being. Man enters into relation with the others only as such a disposition. If we seek in the physical world the clue to man's relation to higher worlds, we must look not to the life processes and their connection with the organs, nor to the life of the sense organs, nor to the brain, but solely to the 'how', the form of the bodily shape and the organs. This 'how' shows that the clues to the spiritual worlds can still be perceived in the physical human being. (The difference between man and animal in relation to the higher worlds can therefore be seen from an observation of the bodily form, insofar as the animal is arranged in a different way in the spatial directions; but this different arrangement reveals that the higher worlds have a different effect on the animal and on man).

The anthroposophical considerations can be made fruitful if one applies the given considerations to the details of the human body shape. It will then everywhere result in full harmony with the anthropological observations. The indication of how in the organ of hearing, organ of sight, etc. conversions of organ systems that are in the process of developing or an inverted sense of smell in the organ of taste, can lead to ideas that must be found again in the organ forms. The asymmetrical organs are understood if we conceive of them in such a way that their forms have been formed by the fact that the “left-right” and “right-left” forces of the astral world could be excluded. If one recognizes, as has been done above, a reversal of the sense organs, a turning inwards of the same, then one will also be able to admit that the transformation can also be conditioned by other principles. Take the organ of hearing. The same has been related to the sense of balance. One can imagine that the activity that manifests itself in the sense of balance, an inward-facing organ system that has not yet differentiated into the organ of hearing, diverts it from its original direction of formation. The sense of sound would then come about if another activity were directed towards the corresponding organ system. This could be related to the experiences of the sense of self-movement. This would throw light on the fact that the organ of hearing finds expression in an organ turned towards the outer material, while the organ of speech cannot be perceived externally. The experience of the sense of self-movement corresponds to the inside of the body, while the experience of the sense of balance is expressed in relation to the outer spatial directions. One could therefore also call the speech organ a hearing organ held back inside the body. For the experience of the self, which does not correspond to any sensory experience, not a special organ, but only the upward striving of other organ systems, would come into consideration. Thus, in the speech organ and the organ of concepts, we can see structures whose physical form is determined by their tendency towards the experience of self. In what the body, as the carrier of the 'I', participates in from within, we can recognize the inversion in the formative forces, and say that when the body, as the carrier of the 'I', reshapes an organ, the nature of the formations of the higher spiritual world must be recognizable in its image. One such organ is the speech organ (the larynx). If the series of organs comprising the ear, sense of sound and sense of concept can be called a progressive bodily internalization of the sense potential, then the sense of sound can be recognized as reversed in the speech organ. Here the sound does not become a sense experience that strives inward through an organ toward the I, but is a sense content that is self-contained and creative, a truly reversed sense experience. The formation of the larynx corresponds exactly to these conditions. One can then also look for an organ that corresponds to an ability in man that stands between speaking and I, as grasping stands between hearing and I. Through this, something would have to arise from within man that is not as poor in content as the I-experience and does not yet flow directly into the outer world in its revelations. This would be the organ in the human brain that corresponds to the imagination. We will gradually learn to distinguish between the organ of concept and the organ of imagination in the brain.

Since the formative forces of the three higher worlds are to some extent still present in the form of the physical human body, it must also be recognized that the formative forces of the two higher spiritual worlds can act on the astral body directly from the astral world; and finally, that the life organs, as they are from the lower spiritual world, are directly influenced by the higher spiritual world. Taking into account such forces, the shape and position of the heart, the respiratory and circulatory organs, the muscular and skeletal systems, etc. can arise.

In the human form within the physical world, it is revealed that its development has not merely followed an adaptation to circumstances that are alien to the inner nature of the human being, but that this form ultimately expresses in image what the character of the “I” is. The human being's developmental disposition must be conceived in such a way that, in its formation, points of contact are given to the forces of the higher worlds. In the sense-perceptible world, only the content of sensations is given for perception, and the I, when it perceives itself, confronts these as pictorial sensations. Pictorial sensation, however, belongs to the astral world. In the I's experience of itself, the pictorial sensation thus stands, as it were, free in space. It has been shown that the sense of taste can be seen as an inverted sense of smell. If we do not think that the impact of the substance in the sense of smell is what causes the sensation, but rather that the experience of smell itself, as a self-experience in the I, becomes a component of the latter, then we can see in a desire or in a movement impulse of the astral I the response of this I to something that originates from the substance and is incorporated into the I without physical mediation. Behind the experience of smell, in addition to the experience of images, are the astral counter-effects against the desires and impulses of the ego. In the case of sound, it is possible to clearly distinguish between what is detached from the external object and what is perceived about this object through senses other than hearing. And what is detached is the experience of the self by the ego. We can certainly say that when an object is heard, only the sound-producing object belongs to a world in which the ego is not present, in which it cannot identify with the sensory experience. In the sense of one's own movement, the position and change in the shape of one's own organism is perceived. In this case, it seems obvious that, in addition to the self-experience of the ego, only an astral counter-effect to a movement impulse needs to be assumed. If there are only sense experiences in the physical world, then we can only speak of sense experiences in this world. But since a physical body must have sense organs in order to have sense experiences, there is nothing in this physical world for a human being but sense experiences and the perception of the self as an astral image experience. The ego has no other possibility than to experience objects of the external world, and to find the sense experiences combined in the most diverse ways. What happens is nothing but a free-floating in space of sense experiences. But let us assume that the human form as such is not meaningless, but that it depends on the direction and position of one organ in relation to another. And if we look at the physical world from this point of view, it is essential that the organ of taste is an upturned organ of smell. For if we now think of the experience of smell, as it is, as an image-sensation, without denying the substance itself, as space-filling, the ability to present this experience as an image-sensation, just as the ego-perception is in itself a freely floating image-sensation in space , then it must be recognized that something depends on whether the surface of an object is turned towards an object in such a way that, in order to receive the image sensation emanating from it, one sensory organ or the other must be turned towards it. For the human being in the physical world, however, it will only follow that, depending on the use of the organ, it perceives smell one time and taste the next. But if not only the ego perception in the physical world comprised the ego, but this ego were essentially based on the shape of its body in such a way that it experienced all visual impressions as its own, then in this ego the visual sensation of smell would be the ego's experience of itself on the one hand, and that of taste on the other. If we were dealing not with the finished physical form, but with one in the process of formation, there would be no perception of the self; the self-experience of the self would have to be quite different.