{"corpus":"steiner","locus":"GA 45/07/p001-p004","extent":"range","passage_number":1,"through":4,"paragraph_count":4,"first_locus":"GA 45/07/p001","last_locus":"GA 45/07/p004","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"VII. The World Underlying the Sense Organs","date":null,"location":null,"alignment_confidence":"medium","alignment_reason":"beads:structural_identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":null,"publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Articles/GA045/English/SOL2024/Chapter_07.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). 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In the experience of the I itself, the human being is in direct relationship with the supersensible world. The other I-experiences are mediated to him through organs. And through the organs, the I-experiences reveal themselves in the diversity of the sense fields. Now, with two organs, the sense of concept and the sense of sound, one can easily follow the development of the sense ability to a certain degree. When a concept is perceived, the concepts acquired in the person's previous life prove to be what absorbs the new concept. A person proves to be understanding of a concept that approaches him to the extent that he has previously absorbed this or that concept. In the understanding of a concept, there is therefore an opening of the person to the outside and a sinking of what has been absorbed into the structure of the already existing concept organism. The life that unfolds there blossoms outwards and takes root in the conceptual organism. A similar thing happens for the sense of sound. A person is receptive to a new sound meaning to the extent that he has already acquired other sound meanings. The human being really carries a conceptual and a sound organism within him. Both must be present before the I-experiences can take place through conceptual and sound organisms. The I-human being cannot bring about the creation of this sound and conceptual organism through forces that lie in the sense life. And a third thing is necessary. The I unfolds its experiencing in all directions, as it were; it cannot experience itself in this experiencing. It must confront its own experiencing with something that is itself an experience of the self. It confronts itself as a sensation. We see, then, that the sense of 'I', the experiences of the sense of concept and the sense of sound, are brought to the 'I' by three organisms. We can count the 'I' organism as a fourth. If we keep to the image chosen above, we can say that the experience of the I unfolds on all sides; it is rooted on one side in a supersensible world that is like itself and strives into the conceptual and phonetic organisms in such a way that its own experience grows towards it, as if it were bringing the I-organism, the conceptual and phonetic organisms to full bloom, like a flower. If we imagine the human being as a being of the sensory world, as the direction characterized is incorporated in it, we must think of the contrast between above and below. “From top to bottom” is a direction in which we can imagine the development of I-experience; from “bottom to top” this development is opposed by the I-organism, towards which the I-experiences grow. Just as the leaves attach to the leaf stalk of a plant, unfolding from bottom to top, so the structures of the conceptual and phonetic organisms attach to the ego organism from top to bottom. If we now say, as is justified from the above, that the original ego experience unfolds out of a supersensible world, then we can assume that for the formation of the ego, conceptual and phonetic organisms, their coming into being, forces are at work which possess the same material as is present in the I-experience. However, they build this material into forms that must already be there when the I-experience is perceived by the senses. It is therefore self-evident that human ego-experience is one that flows from a supersensible world, but can only be perceived when it takes root in an organism that is a structure of ego, concept and sound. We can also say that it is an organism that unfolds its sense organs in these three. To this we can add the description of the astral body given above. The image-feeling, desire and impulse to move of the astral human being point to its essence. It is easy to see that there is an image-feeling in the ego organism that is not the result of a sensory experience. For the I-organism is, after all, the I-experience itself, which opposes itself in the opposite direction. In the conceptual organism, forces can be recognized which unfold towards the inside of the human being - in the astral human being - as desire. In the attraction that the concept organism has for newly added concepts, a careful self-examination will easily be able to notice the desire of this concept organism. But the same applies to the sound organism. It develops this desire for the new meanings. From this one can recognize the activity of the “astral body” in the formation of the ego, concept and sound organism.","text_trust":"verbatim","quote_safe":true,"word_count":836,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/07/p001","german_anchor":{"de_prefix":"07","de_passages":[{"locus":"GA 45/07/p001","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p001"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"],"length_check":{"de_words":743,"en_words":836,"ratio":1.13,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 45/07/p001"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":2,"locus":"GA 45/07/p002","text":"A being that did not experience the I within, as humans do, but observed it from the outside, would be able to follow the emergence of the I organism, the organism of sounds and concepts. Such a being would have to perceive the I-experience itself in such a way that it does not allow any of this I-experience to enter into itself, but only penetrates to the boundary, and at this boundary the being of the I radiates back into itself. One sees that this is the opposite of the so-called sense of touch. With this sense, the outer world is touched and nothing of its essence is absorbed. This is also the case with the assumed being's relationship to the I. But whereas in the sense of touch the I only kindles its own experiences through the touch, thus only experiences its own content, the being presses its own content into the I-experiences, so that within the I-experiences it becomes I-perception. So when the ego perceives itself, it does so as a result of its activity, which has the same content as its own experience and differs from it only in that it shows the ego its own nature from the outside, whereas the ego can only experience this nature within itself. In the case of the conceptual sense, when the I comes into contact with this assumed being, it would not only have to reflect back the conceptual experiences, but it would have to push them back into the I-experience, so that they form the structure of the conceptual organism there. Nothing need be added to these conceptual experiences, but they must be preserved within the conceptual experience. However, in the case of the sound organism, preservation would not suffice. Something must be added to the concepts if they are to become sounds. The hypothetically assumed being would have to transfer some of its own content into the I-experience. A survey of the given conditions shows that in the I-organism only the own nature of the I is reflected back from the outside, in the concept organism the own I-experience in a different form can be directed back into itself through an external expression; in the sound organism something of the nature of the external itself pours over into the I-experience. The perceived external being would have to perceive the emergence of the I-organism as a kind of reverse sense of touch. It would sense the forming of the conceptual organism, just as a human being senses his own life processes through the sense of life. The only difference is that in the sense of life an inner structure is sensed; but the assumed being would have to sense, in its corresponding sense, the way it forms itself into the I-experience of the human being. In the sense of sound, there is then a pouring in from the outside. Should the assumed external being experience this, it would have to happen through a reverse sense of its own movement. Through this, the human being perceives his own movements; through the reversal of the same, that being would perceive the inward movement of its own being into the I-experience. It would experience itself in the execution of an external movement of the I-human being.","text_trust":"verbatim","quote_safe":true,"word_count":545,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/07/p002","german_anchor":{"de_prefix":"07","de_passages":[{"locus":"GA 45/07/p002","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p002"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 45/07/p002"],"length_check":{"de_words":453,"en_words":545,"ratio":1.2,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 45/07/p002"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":3,"locus":"GA 45/07/p003","text":"Now, the sense of life in the human being must be based on his own life processes. As has been shown, the life processes can be divided into breathing, warming, nourishing, secreting, maintaining, growing and producing processes. One can indeed imagine the process of forming the organ of the sense as a process of production directed from the outside inward, and the formation of the sound organism as a growing-into of the I-experience by a part of the assumed external entity. Only one must bear in mind that the I-experiences themselves are used as the material for this production and growing.","text_trust":"verbatim","quote_safe":true,"word_count":101,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/07/p003","german_anchor":{"de_prefix":"07","de_passages":[{"locus":"GA 45/07/p003","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p003"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"],"length_check":{"de_words":85,"en_words":101,"ratio":1.19,"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."},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":null,"publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Articles/GA045/English/SOL2024/Chapter_07.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 45/07/p003"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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. See witness_completeness for how much of the original this witness holds."}},{"passage_number":4,"locus":"GA 45/07/p004","text":"It is now possible, by extending the assumed mode of observation, to interpret the other sense experiences in relation to that which stands behind them. For the sense of hearing, the experience is that the sound points to an external object, but the organ of hearing itself points to an activity by which it is formed in a similar way to the way the conceptual organism is formed by the reverse sense of life, and the sound organism by the reverse sense of its own movement. Now imagine that the sense of equilibrium shows itself in its opposite essence. Instead of causing a person to maintain their uprightness against the three external spatial directions, in its opposite state it would produce a rebellion against the three spatial directions directed inwardly in another being. If now the external being, as assumed above, really did place itself in relation to the human being in such a way that it poured its own nature into him and brought about a rebellion against the three spatial directions within him, then it could work in such a way that the essence poured into the inner life of the I is sensed as an inner experience, but the activity of the reverse sense of balance is not sensed, but acts in a similar way to the force that forms the conceptual organism in the reverse sense of life and the sound organism in the reverse sense of self-movement. In the auditory system, the reverse sense of balance then had a formative effect. Thus, the sound points to the inside of an outside that pours into the experience of the self; the organ of hearing points to a reverse sense of balance that has accumulated and organically arranged the structures of one's own being in a similar way to how the reverse sense of life accumulates and organises conceptual experiences. If the external being, as postulated, is then really taken up as clay, which is permeated by a reversed sense of balance, then it can also be thought that the development of the auditory system is based on a process that enables the organ, when it comes into contact with the human being, which flows as sound into the experience of the I. The opposite sense of balance represents the activity on which the sound is based and from which the auditory system has developed out of the organism towards the experience of sound.","text_trust":"verbatim","quote_safe":true,"word_count":407,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/07/p004","german_anchor":{"de_prefix":"07","de_passages":[{"locus":"GA 45/07/p004","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p004"}],"bead_confidence":"medium","pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"],"length_check":{"de_words":326,"en_words":407,"ratio":1.25,"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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Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 45/07/p004"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"medium","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. See witness_completeness for how much of the original this witness holds."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":8,"passage_count":8,"word_count":2403},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":8,"passage_count":8,"word_count":2888,"completeness":{"ratio":1.2,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"medium","passages":[{"locus":"GA 45/07/p001","passage_number":1,"text":"Um den astralischen Menschen zu kennzeichnen, mußte auf die Dreiheit von Bildempfindung, Begehrung und Bewegungsimpulse hingewiesen werden. Der «Ich-Mensch», insofern er in seinen Sinnesvorgängen unmittelbar erlebt wird, zeigt sich als eine Einheit. Alle Sinneserlebnisse sind nur, wie die vorhergehenden Betrachtungen ergeben, verschieden modifizierte oder abgestufte Ich-Erlebnisse. In dem Erleben des Ich selbst steht der Mensch mit der übersinnlichen Welt in einer unmittelbaren Beziehung. Die anderen Ich-Erlebnisse werden ihm durch Organe vermittelt. Und durch die Organe offenbaren sich die Ich-Erlebnisse in der Mannigfaltigkeit der Sinnesgebiete. - Nun kann man bei zwei Organen, beim Begriffssinn und beim Lautsinn, die Entfaltung der Sinnesfähigkeit bis zu einem gewissen Grade leicht verfolgen. Beim Wahrnehmen eines Begriffes erweisen sich die im vorangegangenen Leben des Menschen erworbenen Begriffe als dasjenige, was den neuen Begriff aufnimmt. Der Mensch erweist sich für einen Begriff, der an ihn herantritt, in dem Maße verständig, als er vorher diese oder jene Begriffe aufgenommen hat. In dem Verstehen eines Begriffes liegt demnach ein sich Öffnen des Menschen nach außen und eine Einsenkung des Aufgenommenen in das Gefüge des bereits vorhandenen Begriffsorganismus. Das Leben, das sich da entfaltet, blüht nach außen auf und wurzelt sich in den Begriffsorganismus ein. - Ein ähnliches findet für den Lautsinn statt. Für eine neue Lautbedeutung ist der Mensch zugänglich in dem Maße, als er sich andere Lautbedeutungen bereits angeeignet hat. Der Mensch trägt wirklich einen Begriffsund einen Lautorganismus in sich. Beide müssen vorhanden sein, bevor sich die Ich-Erlebnisse durch Begriffs- und Lautorganismus abspielen können. Der Ich-Mensch kann die Herstellung dieses Laut- und Begriffsorganismus nicht durch Kräfte bewirken, welche im Sinnesleben liegen. Und noch ein drittes ist notwendig. Das Ich entfaltet sein Erleben gewissermaßen nach allen Seiten; in diesem Erleben kann es sich nicht selbst erleben. Es muß sich zum Selbsterleben sein eigenes Erleben entgegenstellen. Es stellt sich selbst als Empfindung sich entgegen. Man sieht: die Ich-Empfindung, die Erlebnisse des Begriffssinnes und Lautsinnes werden dem Ich entgegengebracht durch drei Organismen. Zu den beiden anderen kann man noch den Ich-Organismus zählen. Wenn man bei dem oben gewählten Bilde bleibt, so kann man sagen, das Ich-Erleben entfalte sich allseitig; es wurzele nach einer Seite in einer ihm gleichen übersinnlichen Welt und strebe in den Begriffsorganismus und den Lautorganismus so hinein, daß sein eigenes Erleben ihm entgegenwächst, wie wenn es den Ich-Organismus, den Begriffs- und Lautorganismus gleich einer Blüte zur Entfaltung brächte. - Stellt man sich nun den Menschen als Wesen der Sinnenwelt vor, wie ihm die gekennzeichnete Richtung einverleibt ist, so muß man an den Gegensatz von oben und unten denken. «Von oben nach unten» ist eine Richtung, in welcher man sich die Entfaltung des Ich-Erlebens denken kann; von «unten nach oben» setzt sich dieser Entfaltung der Ich-Organismus entgegen, dem die Ich-Erlebnisse entgegenwachsen. Wie die Blätter an den Blattstiel bei der Pflanze sich anlegen, von unten nach oben sich entfaltend, so legen sich an den Ich-Organismus die Gebilde des Begriffs- und Lautorganismus von oben nach unten an. - Wenn nun, wie nach obigem berechtigt ist, gesagt wird, das ursprüngliche Ich-Erleben entfalte sich aus einer übersinnlichen Welt heraus, so kann für die Bildung von Ich-, Begriffs- und Lautorganismus angenommen werden, daß an ihrem Zustandekommen Kräfte arbeiten, welche das gleiche Material besitzen, das in dem Ich-Erleben vorliegt, nur bauen sie dieses Material in Gebilden auf, die schon da sein müssen, wenn das Ich-Erleben sinnenfällig wahrgenommen wird. Es ergibt sich daher ohne weiteres, daß das menschliche Ich-Erleben ein solches ist, das aus einer übersinnlichen Welt fließt, aber erst wahrgenommen werden kann, wenn es sich einwurzelt in einen Organismus, der in sich ein Gefüge ist von Ich-, Begriffs- und Lautorganismus. Man kann auch sagen: von einem Organismus, der in diesen dreien seine Sinnesorgane entfaltet. - Man nehme zu diesem hinzu die oben gegebene Schilderung des astralischen Leibes. Auf seine Wesenheit deuten Bildempfindung, Begehrung und Bewegungsimpuls des astralischen Menschen. Man kann nun leicht einsehen, daß in dem Ich-Organismus eine Bildempfindung gegeben ist, welche nicht durch ein Sinneserlebnis entstanden ist. Denn der Ich-Organismus ist ja das Ich-Erleben selbst, das sich in entgegengesetzter Richtung sich entgegenstellt. In dem Begriffsorganismus kann man Kräfte erkennen, welche sich nach dem Innern des Menschen - im astralischen Menschen - als Begehrung entfalten. Eine genaue Selbstbesinnung wird in der Anziehung, welche der Begriffsorganismus für neu hinzukommende Begriffe hat, leicht das Begehren dieses Begriffsorganismus bemerken können. Ein gleiches aber gilt für den Lautorganismus. Er entwickelt dieses Begehren für die neuen Bedeutungen. Man kann daraus die Tätigkeit des «astralischen Leibes» am Zustandekommen des Ich-, Begriffs- und Lautorganismus erkennen.","text_trust":"verbatim","quote_safe":true,"word_count":743,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p001"},{"locus":"GA 45/07/p002","passage_number":2,"text":"Ein Wesen, welches das Ich nicht im Innern erlebte, wie der Mensch, sondern von außen beobachtete, würde die Entstehung des Ich-Organismus, des Laut- und Begriffsorganismus verfolgen können. Es müßte ein solches Wesen das Ich-Erleben selbst so wahrnehmen, daß es nichts von diesem Ich-Erleben in sich hineinkommen läßt, sondern nur bis an die Grenze herandringt und an dieser Grenze das Wesenhafte des Ich in dieses selbst zurückstrahlt. Man sieht, daß hiermit der Gegensatz des sogenannten Tastsinnes gegeben ist. Bei diesem wird die Außenwelt berührt und nichts von ihrem Wesen aufgenommen. So auch im Verhalten des angenommenen Wesens zum Ich. Während aber beim Tastsinn das Ich nur seine eigenen Erlebnisse durch die Berührung anfacht, also nur den eigenen Inhalt erlebt, drückt jenes Wesen den eigenen Inhalt in die Ich-Erlebnisse hinein, so daß er innerhalb der Ich-Erlebnisse zur Ich-Wahrnehmung wird. Wenn also das Ich sich selbst wahrnimmt, so geschieht das infolge seiner Tätigkeit, die von gleichem Inhalt mit seinem eigenen Erleben ist und die sich nur dadurch von diesem unterscheidet, daß sie ihm sein eigenes Wesen von außen zeigt, während das Ich dieses Wesen nur in sich selber erleben kann. - Beim Begriffssinn müßte nun jenes angenommene Wesen bei Berührung mit dem Ich nicht nur die Begriffserlebnisse zurückstrahlen, sondern es müßte sie in das Ich-Erleben zurückschieben, so daß sie sich da zu dem Gefüge des Begriffsorganismus formen. Es brauchte nichts hinzuzufügen zu diesen Begriffserlebnissen, sondern sie nur innerhalb des Begriffs-Erlebens zu erhalten. - Beim Lautorganismus würde aber die Erhaltung nicht genügen. Es muß zum Begriffe erwas hinzukommen, wenn er zum Laut werden soll. Das hypothetisch angenommene Wesen müßte etwas von seinem eigenen Inhalt hinüberleiten in das Ich-Erleben. - Eine Überschau über die angegebenen Verhältnisse ergibt, daß in den Ich-Organismus von außen nur das eigene Wesen des Ich zurückgestrahlt wird, im Begriffsorganismus das eigene Ich-Erleben in anderer Prägung sich in sich selbst durch ein Äußeres zurücklenken läßt; im Lautorganismus gießt sich dann etwas aus dem Wesen des Äußeren selber in das Ich-Erleben hinüber. Jenes angenommene äußere Wesen müßte die Entstehung des Ich-Organismus wie ein umgekehrtes Tasterlebnis wahrnehmen. Die Formung des Begriffsorganismus müßte es empfinden, wieder Mensch seine eigenen Lebensvorgänge durch den Lebenssinn empfindet. Nur bestände der Unterschied, daß im Lebenssinn ein inneres Gefüge empfunden wird; jenes angenommene Wesen aber müßte in seinem entsprechenden Sinn die Art empfinden, wie es sich in das Ich-Erleben des Menschen hineinformt. Im Lautsinn ist dann ein Hineinergießen von außen vorhanden. Sollte das angenommene äußere Wesen dies erleben, so müßte es durch einen umgekehrten Eigenbewegungssinn geschehen. Durch diesen nimmt der Mensch die eigenen Bewegungen wahr; durch die Umkehrung desselben würde jenes Wesen die Hineinbewegung der eigenen Wesenhaftigkeit in das Ich-Erleben empfinden. Es würde sich in dem Vollzuge einer äußeren Bewegung des Ich-Menschen erleben.","text_trust":"verbatim","quote_safe":true,"word_count":453,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p002"},{"locus":"GA 45/07/p003","passage_number":3,"text":"Nun müssen im Menschen dem Lebenssinn die eigenen Lebensvorgänge zum Grunde liegen. Die Lebensvorgänge können, wie gezeigt worden ist, gegliedert werden in Atmungs-, Wärmungs-, Ernährungs-, Absonderungs-, Erhaltungs-, Wachstums- und Hervorbringungsvorgänge. Man kann sich nun in der Tat den Vorgang bei Bildung des Begriffsorgans als eine von außen nach innen gerichtete Hervorbringung, die Bildung des Lautorganismus als ein Hineinwachsen eines Teiles der angenommenen äußeren Wesenheit in das Ich-Erleben vorstellen. Nur muß man sich denken, daß als Stoff dieses Hervorbringens und Wachsens die Ich-Erlebnisse selbst verwendet werden.","text_trust":"verbatim","quote_safe":true,"word_count":85,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p003"},{"locus":"GA 45/07/p004","passage_number":4,"text":"Es ist nun möglich, durch Erweiterung der angenommenen Betrachtungsart auch die anderen Sinneserlebnisse in bezug auf dasjenige zu deuten, was hinter ihnen steht. - Für den Gehörsinn stellt sich das Erlebnis so, daß der Ton auf einen äußeren Gegenstand, das Gehörorgan selbst aber auf eine Tätigkeit hinweist, durch welche es in ähnlicher Art gebildet wird wie der Begriffsorganismus durch den umgekehrten Lebenssinn, der Lautorganismus durch den umgekehrten Eigenbewegungssinn. Man denke nun, daß sich der Gleichgewichtssinn in seiner umgekehrten Wesenheit zeige. Statt daß er im Menschen das Aufrechterhalten gegen die drei äußeren Raumesrichtungen bewirkt, würde er in seiner Umkehrung eine im Innern eines anderen Wesens gerichtete Auflehnung gegen die drei Raumrichtungen hervorbringen. Wenn nun das oben angenommene äußere Wesen dem Menschen gegenüber sich wirklich so stellte, daß es seine eigene Natur in ihn ergösse und innerhalb seiner zu einer Auflehnung gegen die drei Raumrichtungen brächte, dann könnte es so wirken, daß die in das Innere des Ich-Erlebens ergossene Wesenheit als Innen-Erlebnis empfunden, die Tätigkeit des umgekehrten Gleichgewichtssinnes aber nicht empfunden wird, sondern in ähnlicher Weise wirkt, wie die Kraft, welche im umgekehrten Lebenssinn den Begriffsorganismus, im umgekehrten Eigenbewegungssinn den Lautorganismus formt. In der Gehöranlage wirkte dann der umgekehrte Gleichgewichtssinn organbildend. So deutet der Ton auf das Innere eines Äußeren, das sich in das Ich-Erlebnis herübergießt; das Gehörorgan auf ein umgekehrtes Gleichgewichtserlebnis, das im Menschen die Gebilde seiner eigenen Wesenheit ähnlich angesammelt und organisch gefügt hat, wie der umgekehrte Lebenssinn die Begriffserlebnisse ansammelt und fügt. Wird dann das vorausgesetzte äußere Wesen seiner Natur nach wirklich als Ton angenommen, der von umgekehrtem Gleichgewichtssinn durchsetzt ist, so kann auch gedacht werden, daß der Entstehung der Gehöranlage ein Vorgang zum Grunde liegt, der das Organ befähigt, das äußere Wesen bei Berührung mit dem Menschen seinem eigenen Inhalt nach wahrzunehmen, welcher als Ton dem Ich-Erleben zufließt, während der umgekehrte Gleichgewichtssinn die Tätigkeit darstellte, welche dem Ton zugrunde liegt und aus welcher die Gehöranlage sich dem Ton-Erleben entgegen aus dem Organismus herausgebildet hat.","text_trust":"verbatim","quote_safe":true,"word_count":326,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/07/p004"}],"beads":[{"from":[1],"to":[1],"confidence":"medium","pairing_state":"verified"},{"from":[2],"to":[2],"confidence":"medium","pairing_state":"verified"},{"from":[3],"to":[3],"confidence":"medium","pairing_state":"verified"},{"from":[4],"to":[4],"confidence":"medium","pairing_state":"verified"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. 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