{"corpus":"steiner","locus":"GA 322/1920-10-03_02/p012","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"At this point it must be remembered that man bears a certain kind of sensory organization within as well. I have already described the three inner senses through which he becomes aware of his inner being, just as he perceives what goes on outside him. We have a sense of balance by means of which we sense the spatial orientation appropriate to us as human beings and are thereby able to work inside it with our will. We have a sense of movement by means of which we know that we are moving even in the dark: we know this from an inner sensing and not merely because we perceive our changing relationship to other objects we pass. We have an actual inner sense of movement. And we have a sense of life, by means of which we can perceive our general state of well-being, the constant changes in the inner condition of our life forces. These three inner senses work together with the will during man's first seven years. We are guided by our sense of balance, and a being who initially cannot move at all and later can only crawl is transformed into one who can stand upright and walk. This ability to walk upright is effected by the sense of balance, which places us into the world. The sense of movement and the sense of life likewise contribute toward the development of our full humanity. Anybody who is capable of applying the standards of objective observation employed in the scientist's laboratory to the development of man's physical body and his soul-spirit will soon discover how the forces that worked formatively upon man principally during the fast seven years emancipate themselves and begin to assume a different aspect from the time of the change of teeth onward. By this time a person is less intensively connected to that within than he was as a child. A child is closely bound up inwardly with human equilibrium, movement, and life. Something else, however, is evolving simultaneously during this emancipation of balance, movement, and life. There takes place a certain adjustment of the three other senses: the senses of smell, taste, and touch. It is extremely interesting to observe in detail the way in which a child gradually finds his way into life, orienting himself by means of the senses of taste, smell, and touch. Of course, this can be seen most obviously in early life, but anybody trained to do so can see it clearly enough later on as well. In a certain way, the child pushes out of himself balance, movement, and life but at the same time draws more into himself the qualities of the sense of smell, the sense of taste, and the sense of touch. In the course of an extended phase of development the one is, so to speak, exhaled and the other inhaled, so that the forces of balance, movement, and life, which press from within outward, and the qualitative orientations of smell, taste, and touch, which press from without inward, meet within our organism. This is effected by the interpenetration of the two sense-triads. As a result of this interpenetration, there arises within man a firm sense of self; in this way man First experiences himself as a true ego. Now we are cut off from the spirituality of the external world by speech and by our faculties of perceiving thoughts and perceiving the egos of others—and rightly so, for if it were otherwise we could never in this physical life become social beings—in just the same way, inasmuch as the qualities of smell, taste, and touch encounter balance, movement, and life, we are inwardly cut off from the triad life, movement, and balance, which would otherwise reveal itself to us directly. The experiences of the senses of smell, taste, and touch place themselves, as it were, in front of what we would otherwise experience through our sense of balance, our sense of movement, and our sense of life. And the result of this development toward Imagination of which I have spoken consists in this: the Oriental comes to a halt at language in order to live within it; he halts at the thought in order to live there; he halts at the perception of the ego in order to live within it. By these means he makes his way outward into the spiritual world. The Oriental comes to a halt within these; we, by striving for Imagination, by a kind of absorption of external percepts devoid of concepts, engage in an activity that is in a way the opposite of that in which the Oriental engages with regard to language, perception of thoughts, and perception of the ego. The Oriental comes to a halt at these and enters into them. In striving for Imagination, however, one wends one's way through the sensations of smell, taste, and touch, penetrating into the inner realm so that, by one's remaining undisturbed by sensations of smell, taste, and touch, the experiences stemming from balance, movement, and life come forth to meet one.","text_trust":"verbatim","quote_safe":true,"title":"Lecture VIII","site_heading":"Western Spiritual Science: Imagination, Inspiration, and Intuition","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.","date":"1920-10-03","location":null,"word_count":846,"url":"https://anthroposophy.ai/v1/steiner/en/ga/322/1920-10-03_02/p012","alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Frederick Amrine and Konrad Oberhuber","identified_edition":"AP1983","book_title":"The Boundaries of Natural Science","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA322/English/AP1983/19201003p01.html","evidence":"lecture_list_row","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/322/1920-10-03_02/p012"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/322/1920-10-03_02/p012","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. 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The German served under this id repeats the German of 1920-10-03: one German text, to be cited at 1920-10-03.","same_lecture_as":"GA 322/1920-10-03","german_repeats":"GA 322/1920-10-03"},"german_anchor":{"de_prefix":"1920-10-03_02","de_passages":[{"locus":"GA 322/1920-10-03_02/p011","url":"https://anthroposophy.ai/v1/steiner/de/ga/322/1920-10-03_02/p011"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":778,"en_words":846,"ratio":1.09,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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Und wir haben einen Lebenssinn, durch den wir unser Gesamtbefinden, unsere gewissermaßen innere Lebenssituation fortwährend im wechselnden Zustande wahrnehmen. Diese drei inneren Sinne, die arbeiten zusammen mit dem Willen gerade in den ersten sieben Lebensjahren des Menschen. Er richtet sich nach dem Gleichgewichtssinn, wird von einem Wesen, das nicht gehen kann, das später nur kriechen kann, ein Wesen, das aufrecht stehen und gehen kann. Das ist ein von dem Gleichgewichtssinne vermitteltes Bewirken des aufrechten Ganges, das ist ein Hineinstellen in die Welt durch den Gleichgewichtssinn. Ebenso bilden wir uns zum vollen Menschentum aus durch den Bewegungssinn, durch den Lebenssinn. Wer nun beobachten kann mit derselben Objektivität, wie man im Laboratorium, im physikalischen Kabinett beobachtet, wie der Mensch sein Geistig-Seelisches und Physisches entwickelt, der wird schon sehen, daß dasjenige, was da den Menschen durchorganisiert hat, und was vorzugsweise lebte in den ersten sieben Lebensjahren durchorganisierend in ihm, daß sich das emanzipiert und daß es später schon von der Zeit des Zahnwechsels an eine etwas andere Gestalt annimmt. Da ist der Mensch nicht mehr, ich möchte sagen, so intensiv mit seinem Inneren verbunden wie das Kind. Das Kind ist intensiv mit seinem Inneren, mit dem menschlichen Gleichgewicht, mit der menschlichen Bewegung, mit dem menschlichen Leben verbunden. Aber es entwickelt sich gleichzeitig mit diesem Emanzipieren von Gleichgewicht, Bewegung, Leben noch etwas anderes. Es entwickelt sich eine gewisse Einstellung von drei andern Sinnen, von dem Sinn des Geruchs, von dem Sinn des Geschmacks und von dem Sinn des Tastens. Es ist außerordentlich interessant, in allen Einzelheiten zu beobachten, wie sich das Kind — das geschieht allerdings in einem früheren Lebensalter deutlich, aber es ist später auch noch für den, der sich dazu schult, deutlich genug wahrzunehmen -, wie sich das Kind allmählich hineinfindet in das Leben, orientiert durch den Geruchssinn, den Geschmackssinn, den Tastsinn, und wie in einer gewissen Weise, während der Mensch aus sich herausschiebt Gleichgewicht, Bewegung, Leben, er aber mehr in sich hineinzieht all das, was die Qualitäten des Geruchssinnes, des Geschmackssinnes, des Tastsinnes sind. Das eine wird gewissermaßen ausgeatmet, das andere wird eingeatmet in einer längeren Lebensepoche, so daß sich begegnen in unserem Organismus die von innen nach außen drängenden Kräfte des Gleichgewichts, der Bewegung, des Lebens; die von außen nach innen drängenden Qualitätsorientierungen des Riechens, des Schmekkens, des Tastens. Und das wird dadurch bewirkt, daß ineinanderdrängen die eine Dreiheit der Sinne, die andere Dreiheit der Sinne. Dadurch, daß sie ineinanderdrängen, entsteht ein festes Selbstbewußtsein im Menschen, dadurch erfühlt sich der Mensch gewissermaßen erst als ein rechtes Selbst. Und geradeso wie wir abgeschlossen sind von der äußeren Geistigkeit — zu Recht selbstverständlich, denn wir würden sonst im physischen Leben keine sozialen Wesen werden -, wie wir abgeschlossen sind von dieser Geistigkeit durch Sprache, durch Gedankenwahrnehmung, durch Ich-Wahrnehmung gegenüber den andern Menschen, so werden wir, indem gerade Geruchs-, Geschmacks- und Tastqualitäten entgegenwachsen dem Gleichgewicht, der Bewegung, dem Leben, so werden wir nach innen abgeschnitten von dieser Dreiheit Leben, Bewegung und Gleichgewicht, die sich uns sonst unmittelbar enthüllen würden. Es lagern sich gewissermaßen die Erfahrungen des Geruchssinnes, des Geschmackssinnes, des Tastsinnes vor dasjenige, was wir erfahren würden an Gleichgewichtssinn, an Bewegungssinn, an Lebenssinn. Und darin besteht das Ergebnis jener Entwickelung zur Imagination, von der ich gesprochen habe, daß wir ebenso, wie der Orientale haltmacht bei der Sprache, um in ihr zu leben, haltmacht bei dem Gedanken, um in ihm zu leben, haltmacht bei der Ich-Wahrnehmung, um in ihr zu leben, um so in die geistige Welt nach außen hin hineinzudringen, gerade so, wie er haltmacht, wir durch die Imagination, indem wir gerade die äußere Wahrnehmung gewissermaßen vorstellunglos einsaugen, dazu gelangen, gewissermaßen jetzt die entgegengesetzte Tätigkeit auszuüben von der, die der Orientale gegenüber Sprache, Gedankenwahrnehmung und Ich-Wahrnehmung ausübt. Er bleibt bei ihnen stehen. Er lebt sich in sie hinein. Der zur Imagination Strebende windet sich durch Geruch, Geschmack und Tastwahrnehmung hindurch, er dringt in das Innere hinein, so daß ihm dann, indem er unbehelligt bleibt von Geruchswahrnehmung, Tastwahrnehmung, Geschmackswahrnehmung, entgegentritt dasjenige, was zu erleben ist mit Gleichgewicht, Bewegung und Leben.","text_trust":"verbatim","quote_safe":true,"word_count":778,"url":"https://anthroposophy.ai/v1/steiner/de/ga/322/1920-10-03_02/p011"}],"english":["GA 322/1920-10-03_02/p012"],"method":"length","confidence":"medium","correspondence":"established","length_check":{"de_words":778,"en_words":846,"ratio":1.09,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":1.02,"band":"comparable","note":null,"word_count":6201,"original_word_count":6102,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Frederick Amrine and Konrad Oberhuber","identified_edition":"AP1983","book_title":"The Boundaries of Natural Science","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA322/English/AP1983/19201003p01.html","evidence":"lecture_list_row","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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