{"corpus":"steiner","locus":"GA 45/10/p007-p011","extent":"range","passage_number":7,"through":11,"paragraph_count":5,"first_locus":"GA 45/10/p007","last_locus":"GA 45/10/p011","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"X. The Shape of Man","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_10.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."},"edition_coverage":{"de":["original"],"en":["English"]},"witness_completeness":{"ratio":1.18,"band":"comparable","note":null,"word_count":3253,"original_word_count":2749,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10/p007-p011","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10/p007-p011.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10#p007","word_count":1575,"quote_safe":true,"passages":[{"passage_number":7,"locus":"GA 45/10/p007","text":"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:","text_trust":"verbatim","quote_safe":true,"word_count":1137,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10/p007","german_anchor":{"de_prefix":"10","de_passages":[{"locus":"GA 45/10/p007","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p007"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":968,"en_words":1137,"ratio":1.17,"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 45/10/p007"],"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":8,"locus":"GA 45/10/p008","text":"1. The formation of the physical human body is conditioned by the direction from above to below from the higher spiritual world.","text_trust":"verbatim","quote_safe":true,"word_count":22,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10/p008","german_anchor":{"de_prefix":"10","de_passages":[{"locus":"GA 45/10/p008","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p008"}],"bead_confidence":"medium","pairing_state":"proposed","verified":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":"not_checkable","note":"This passage or its German counterpart is too short to compare (a heading or a fragment)."},"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":9,"locus":"GA 45/10/p009","text":"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.","text_trust":"verbatim","quote_safe":true,"word_count":26,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10/p009","german_anchor":{"de_prefix":"10","de_passages":[{"locus":"GA 45/10/p009","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p009"}],"bead_confidence":"medium","pairing_state":"proposed","verified":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":"not_checkable","note":"This passage or its German counterpart is too short to compare (a heading or a fragment)."},"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":10,"locus":"GA 45/10/p010","text":"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”.","text_trust":"verbatim","quote_safe":true,"word_count":25,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10/p010","german_anchor":{"de_prefix":"10","de_passages":[{"locus":"GA 45/10/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p010"}],"bead_confidence":"medium","pairing_state":"proposed","verified":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":"not_checkable","note":"This passage or its German counterpart is too short to compare (a heading or a fragment)."},"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":11,"locus":"GA 45/10/p011","text":"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).","text_trust":"verbatim","quote_safe":true,"word_count":365,"url":"https://anthroposophy.ai/v1/steiner/en/ga/45/10/p011","german_anchor":{"de_prefix":"10","de_passages":[{"locus":"GA 45/10/p011","url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p011"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":328,"en_words":365,"ratio":1.11,"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 45/10/p011"],"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. 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Aus der physischen Welt wirken die Kräfte der höheren Welten nicht auf die Sinnesorgang; aus der astralischen Welt wirken die Kräfte der beiden Geisteswelten nicht auf die Lebensorgane; und aus der niederen Geisteswelt wirken die Kräfte der höheren nicht auf die oben charakterisierten Anlagen der Lebensorgane. Daraus folgt, daß aus der physischen Welt die Kräfte der höheren Welten in anderer Art sich wirksam zeigen müssen, als wenn sie unmittelbar aus ihrer Welt heraus wirken. Die Kräfte der höheren Geisteswelt können auf den mit Sinnesorganen, Lebensorganen und Organanlagen ausgestatteten Menschen nur als Gestaltungskräfte wirken. Sie können Gestalt und Lage der Organe bestimmen. So ergibt sich die Gestalt und Lage der Organe des Menschenleibes aus der Wirksamkeit der höheren Geisteswelt in die physische herein. Das Ich erlebt in den Begriffswahrnehmungen die Begriffe; der Lebenssinn in seiner umgewendeten Art bringt die lebendigen Begriffe der höheren Geisteswelt hervor. In der physischen Welt können sie nur als Gestaltungskräfte wirken. Es ist doch gewiß klar, daß der Mensch die Fähigkeit der Begriffswahrnehmung seiner aufrechten Gestalt verdankt. Kein Erdenwesen außer ihm hat die Begriffswahrnehmung, keines die in gleicher Art aufrechte Gestalt. (Eine leichte Überlegung kann zeigen, daß bei Tieren, die eine scheinbar aufrechte Gestalt haben, diese auf anderes als innere Kräfte zurückzuführen ist.) So kann man in der Richtung von unten nach oben diejenige sehen, welche mit der Begriffswahrnehmung zusammenhängt, wenn der umgewendete Lebenssinn nicht dabei mitwirkt. Daraus darf auf eine Richtung von oben nach unten für den umgewendeten Lebenssinn geschlossen werden. Noch richtiger würde sein, zu sagen, auf eine Richtung nahezu von oben nach unten. Denn man sollte in der Wachstumsrichtung von unten nach oben etwas sehen, was dem umgewendeten Tastsinn entgegengesetzt ist. Insofern im Sinne der obigen Ausführungen das Ich einen Gegensatz zum Tastsinn darstellt, kann man die senkrechte Wachstumsrichtung des Leibes nach oben als Ich-Träger wie eine fortdauernde Überwindung des Gewichtes nach unten ansehen, was ja eine Umkehrung des Tasterlebnisses darstellt. Aus alledem kann auf einen Gegensatz des «oben-unten» und «unten-oben» im Menschenleibe so gedeutet werden, wie wenn eine Strömung von unten nach oben so stattfände, daß in ihr die Überwindung des von oben nach unten gehenden umgewendeten Lebenssinnes gegeben ist. Nun muß in diesem umgewendeten Lebenssinn das Hereinwirken der höheren Geisteswelt auf den physischen Menschenleib gesehen werden. Man kann somit sagen: der Menschenleib, insoferne er Ich-Träger ist, strebt nach oben; der physische Menschenleib, insoferne er in seiner Gestalt die Wirkung der höheren Geisteswelt zeigt, von oben nach unten. Insoferne leiblich der Mensch das Bild einer der höheren geistigen Welt angehörigen Wesenheit ausdrückt, kann man ihn aus der Durchdringung zweier Kraftrichtungen ansehen, als die Begegnung des Ich-Leibes mit dem physischen Leib. In seinem Ich-Erlebnis gehört der Mensch der physischen Außenwelt an, stellt aber zugleich dasjenige dar, was ein Bild gibt von dem in sich selbst zurückgestrahlten Erlebnis. Das ist ein Bild von dem, was als die in sich selbst ruhenden Sinneserlebnisse der höheren Geisteswelt charakterisiert worden ist. Im Leibe, insofern er Ich-Träger ist, darf somit ein Bild des sich selbst verinnerlichenden Stoffes gesehen werden. - Ein anderer Gegensatz tritt zutage in «rückwärtsvorne»; «vorwärts-rückwärts». Die Sinnesorgane stellen nun im wesentlichen mit den ihnen zugehörigen Nerven Organe dar, welche ihr Wachstum von vorne nach rückwärts offenbaren; stellt man sich sie, wie gewiß berechtigt ist, so wachsend vor, daß ihre Gestaltungskräfte der ursprünglichen, aus der niederen Geisteswelt stammenden Wachstumsrichtung entgegengesetzt ist, so darf man in der Richtung von rückwärts nach vorne diese letztere Richtung suchen. Und man wird dann sagen können, daß in dem Abschluß nach rückwärts mit bezug auf die menschliche Gestalt etwas ähnliches gegeben ist in bezug auf die niedere Geisteswelt wie mit dem Abschluß von unten nach oben mit bezug auf die höhere Geisteswelt. In der äußeren Gestaltung wirkten dann von vorne nach rückwärts auf die Lebensorgane diejenigen Kräfte der niederen Geisteswelt, welche auf den Menschen nicht aus der physischen Welt wirken können; von rückwärts nach vorne aber wirkten die Kräfte der niederen Geisteswelt in die physische Menschenwelt hinein. In ihnen drückt sich aus das, was man im Sinne der obigen Betrachtungen den astralischen Menschen nennen darf. Insoferne also der astralische Mensch sich in seiner Leibesgestalt zeigt, ist er eben so von rückwärts nach vorn strebend, wie der physische Menschenleib nach oben strebend ist. Der dritte Gegensatz wäre «rechtslinks»; «links-rechts». In der Symmetrie der Menschengestalt in bezug auf diese Richtung kann ein Hinweis darauf gesehen werden, daß sich die Kräfte da mit gleichem Maße gegenüberstehen. Ein solches ergibt sich, wenn man in diesen Richtungen ein Zusammenwirken der menschlichen Leibesgestalt, insoferne sie aus der niederen Geisteswelt die Leibesorgane schon gestaltet hat, mit den Gestaltungskräften der Sinnesorgane sieht. Man hätte also in der linken Leibeshälfte des nach vorn gerichteten Menschen sich die Gestaltungskräfte der astralischen Welt für die Sinnesorgane, insoferne diese Kräfte in der physischen Welt nicht mehr direkt weiterwirken, so zu denken, daß sie aus der linken Leibeshälfte nach rechts wirken; diejenigen Kräfte der asıralischen Welt, welche auf die Leibesgestalt so fortwirken, daß ihre Wirkung in der Leibesgestalt zum Ausdruck kommt, müßten dann nach links wirken. Da nun diese Kräfte auf bereits aus der niederen Geisteswelt bestimmte Organe wirken müssen, so werden sie sich in einer Wirkung nach innen zeigen, wie sich die Kräfte der höheren und niederen Geisteswelt in der Gestaltung nach außen zeigen. (Man kann das hier Gesagte durch die Anthropologie belegt finden in den Linien der Nervenbahnen, die sich im Organismus kreuzen.) - Das weist auf eine Durchdringung der astralischen Welt mit dem Ätherleib des Menschen, insoferne dieser in der Leibesgestalt zum Ausdruck kommt. Man wird sagen können:","text_trust":"verbatim","quote_safe":true,"word_count":968,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p007"},{"locus":"GA 45/10/p008","passage_number":8,"text":"1. Die Gestaltung des physischen Menschenleibes ist in der Richtung von oben nach unten aus der höheren Geisteswelt bedingt.","text_trust":"verbatim","quote_safe":true,"word_count":19,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p008"},{"locus":"GA 45/10/p009","passage_number":9,"text":"2. Die Gestalt des Menschenleibes, insoferne er Träger des astralischen Menschen ist, weist auf die Richtung von rückwärts nach vorne.","text_trust":"verbatim","quote_safe":true,"word_count":20,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p009"},{"locus":"GA 45/10/p010","passage_number":10,"text":"3. Die Gestalt des Menschenleibes, insoferne er Träger der Lebensvorgänge ist, weist sowohl auf die Richtung «rechts-links», wie «links-rechts».","text_trust":"verbatim","quote_safe":true,"word_count":19,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p010"},{"locus":"GA 45/10/p011","passage_number":11,"text":"4. Das Ergebnis dieser Gestaltungen wäre dann die wirkliche physische Menschengestalt. - Damit diese zustande kommt, müssen sich die angegebenen Gestaltungskräfte gegenseitig durchdringen. Eine solche Durchdringung kann nur gedacht werden, wenn der Mensch sich in die physische Welt so hineinstellt, daß die Kräfte der physischen Außenwelt in der Richtung «rechts-links» und «links-rechts» von den Kräften der astralischen Welt so ergriffen werden, daß in ihrer Bildung die Möglichkeit offenbleibt, nun weiter in der Richtung von rückwärts nach vorn sich zu gestalten, und nach dieser Bestimmung diejenige von oben nach unten offen bleibt. Denn nur wenn man sich eine im Prinzip «rechts-links» und «links-rechts» gehende Richtung denkt, die allseitig wirkt, und dann wie in der Richtung nach vorne verändert, und dann wieder nach oben gezogen umgewandelt wird, kann man sich vorstellen, wie obiges zustande kommt. Damit dies aber die Menschengestalt ergibt, müssen für diese Kräfte ihnen entgegengesetzte aus der physischen Welt selbst gedacht werden. Das sind dann diejenigen, welche sich zeigen als nicht mehr aus der physischen Welt wirkende - oben charakterisierte — direkt aus den höheren Welten wirksame Kräfte. Die letzteren allein aber dürfen in der physischen Menschenanlage gesucht werden. Zu den anderen tritt der Mensch nur als solche Anlage in Beziehung. - Will man somit in der physischen Welt den Hinweis des Menschen auf höhere Welten suchen, so darf man nicht auf die Lebensvorgänge und deren Zusammenhang mit ihren Organen, nicht auf das Leben der Sinnesorgane, und auch nicht auf sein Gehirn hinblicken, sondern einzig und allein auf das «Wie», die Form der Leibesgestalt und der Organe. An diesem «Wie» kann sich zeigen, daß noch im physischen Menschen die Hinweise auf die geistigen Welten wahrgenommen werden können. (Der Unterschied des Menschen vom Tiere in bezug auf die höheren Welten kann daher aus einer Betrachtung der Leibesgestalt sich ergeben, insofern das Tier in einer anderen Art in die Raumrichtungen eingeordnet ist; diese andere Einordnung offenbart aber, daß die höheren Welten anders auf das Tier, anders auf den Menschen wirken.)","text_trust":"verbatim","quote_safe":true,"word_count":328,"url":"https://anthroposophy.ai/v1/steiner/de/ga/45/10/p011"}],"beads":[{"from":[7],"to":[7],"confidence":"medium","pairing_state":"proposed"},{"from":[8],"to":[8],"confidence":"medium","pairing_state":"proposed"},{"from":[9],"to":[9],"confidence":"medium","pairing_state":"proposed"},{"from":[10],"to":[10],"confidence":"medium","pairing_state":"proposed"},{"from":[11],"to":[11],"confidence":"medium","pairing_state":"proposed"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}