Spirit self: Difference between revisions

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The [[Atman]], chariot is the body,
The [[Atman]], chariot is the body,
Steering the chariot is [[Buddhi]]
Steering the chariot is [[Buddhi]]
[[Manas]], know, the reins is.</poem>|Katha Upanishad|3,3|ref=<ref>Paul Deussen, Upanishads, p. 353</ref>}
[[Manas]], know, the reins is.</poem>|Katha Upanishad|3,3|ref=<ref>Paul Deussen, Upanishads, p. 353</ref>}}


The [[Jewish]]e [[Kabbalah]] knows it by the name [[Neschama]] ([[Hebrew language|Hebrew]] שמהנ, also ''N'schama''), but which is also used for the [[consciousness soul]], especially in its connection and fusion with the spirit self. According to [[Rudolf Steiner]], the spirit-self was also called [[Solomon]] ([[Hebrew language|Hebrew]] {{He|שלמה}}, ''Shəlom:o''), after the eponymous [[Wikipedia:Kingdom of Israel|Israelite]] King, in whom all 7 [[members]] of the [[human]] being were already very perfectly ''predisposed'':
The [[Jewish]]e [[Kabbalah]] knows it by the name [[Neschama]] ([[Hebrew language|Hebrew]] שמהנ, also ''N'schama''), but which is also used for the [[consciousness soul]], especially in its connection and fusion with the spirit self. According to [[Rudolf Steiner]], the spirit-self was also called [[Solomon]] ([[Hebrew language|Hebrew]] {{He|שלמה}}, ''Shəlom:o''), after the eponymous [[Wikipedia:Kingdom of Israel|Israelite]] King, in whom all 7 [[members]] of the [[human]] being were already very perfectly ''predisposed'':
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must contain within itself the disposition to be inwardly closed
must contain within itself the disposition to be inwardly closed
to be in balance - with a word that means "inner balance", "salvation".
to be in balance - with a word that means "inner balance", "salvation".
"inner balance", "Solomon"}}
"inner balance", "Solomon".|116|83}}


== Spirit Self and "I" ==
== Spirit Self and "I" ==


{{Quote|The spirit that forms an "I" and lives as an "I" is called "spirit-self" because it appears as the "I" or "self" of the human being. The difference between the "spirit-self" and the "consciousness soul" can be made clear in the following way. The consciousness-soul touches the truth which is independent of all antipathy and sympathy and exists by itself; the spirit-self carries the same truth within itself, but absorbed and enclosed by the "I"; individualised by the latter and taken over into the independent being of man. In that the eternal truth is thus made independent and united with the "I" to form an entity, the "I" itself attains eternity.
{{GZ|The spirit that forms an "I" and lives as an "I" is called "spirit-self" because it appears as the "I" or "self" of the human being. The difference between the "spirit-self" and the "consciousness soul" can be made clear in the following way. The consciousness-soul touches the truth which is independent of all antipathy and sympathy and exists by itself; the spirit-self carries the same truth within itself, but absorbed and enclosed by the "I"; individualised by the latter and taken over into the independent being of man. In that the eternal truth is thus made independent and united with the "I" to form an entity, the "I" itself attains eternity.


The spiritual self is a revelation of the spiritual world within the "I", just as sensory perception is a revelation of the physical world within the "I". In what is red, green, light, dark, hard, soft, warm, cold, one recognises the revelations of the physical world; in what is true and good, the revelations of the spiritual world. In the same sense as the revelation of the physical is called sensation, the revelation of the spiritual is called intuition. The simplest thought already contains intuition, for one cannot touch it with hands, cannot see it with eyes: one must receive its revelation from the spirit through the "I".|[https://wn.rsarchive.org/GA/GA0009/English/AP1971/GA009_c01_4.html GA 9, p. 52f]}}
The spiritual self is a revelation of the spiritual world within the "I", just as sensory perception is a revelation of the physical world within the "I". In what is red, green, light, dark, hard, soft, warm, cold, one recognises the revelations of the physical world; in what is true and good, the revelations of the spiritual world. In the same sense as the revelation of the physical is called sensation, the revelation of the spiritual is called intuition. The simplest thought already contains intuition, for one cannot touch it with hands, cannot see it with eyes: one must receive its revelation from the spirit through the "I".|9|52f}}


== Literature ==
== Literature ==


* [[Paul Deussen]], Peter Michel (Hrsg.): ''Upanishaden, Die Geheimlehren des Veda'', Marix Verlag 2007
* [[Paul Deussen]], Peter Michel (Hrsg.): ''Upanishaden, Die Geheimlehren des Veda'', Marix Verlag 2007
* [[Rudolf Steiner]]: ''Theosophie. Einführung in übersinnliche Welterkenntnis und Menschenbestimmung '', [[GA 9]] (2003), ISBN 3-7274-0090-0 {{Schriften|009}}
* [[Rudolf Steiner]]: ''Theosophie. Einführung in übersinnliche Welterkenntnis und Menschenbestimmung '', [[GA 9]] (2003), ISBN 3-7274-0090-0 {{Template|009}}
* [[Rudolf Steiner]]: ''Ursprung und Ziel des Menschen'', [[GA 53]] (1981), ISBN 3-7274-0532-5 {{Vorträge|053}}
* [[Rudolf Steiner]]: ''Ursprung und Ziel des Menschen'', [[GA 53]] (1981), ISBN 3-7274-0532-5 {{Template|053}}
* [[Rudolf Steiner]]: ''Kosmogonie'', [[GA 94]] (2001), ISBN 3-7274-0940-1 {{Vorträge|094}}
* [[Rudolf Steiner]]: ''Kosmogonie'', [[GA 94]] (2001), ISBN 3-7274-0940-1 {{Template|094}}
* [[Rudolf Steiner]]: ''Natur- und Geistwesen – ihr Wirken in unserer sichtbaren Welt'', [[GA 98]] (1996), ISBN 3-7274-0980-0 {{Vorträge|098}}
* [[Rudolf Steiner]]: ''Natur- und Geistwesen – ihr Wirken in unserer sichtbaren Welt'', [[GA 98]] (1996), ISBN 3-7274-0980-0 {{Template|098}}
* [[Rudolf Steiner]]: ''Das Hereinwirken geistiger Wesenheiten in den Menschen'', [[GA 102]] (2001), ISBN 3-7274-1020-5 {{Vorträge|102}}
* [[Rudolf Steiner]]: ''Das Hereinwirken geistiger Wesenheiten in den Menschen'', [[GA 102]] (2001), ISBN 3-7274-1020-5 {{Template|102}}
* [[Rudolf Steiner]]: ''Der Christus-Impuls und die Entwickelung des Ich-Bewußtseins'', [[GA 116]] (1982) {{Vorträge|116}}
* [[Rudolf Steiner]]: ''Der Christus-Impuls und die Entwickelung des Ich-Bewußtseins'', [[GA 116]] (1982) {{Template|116}}


{{GA}}
{{GA}}


== References ==
== References ==

Revision as of 14:07, 19 February 2021

The spirit self, the higher self of the human being in the narrower sense, which inspires him as a genius, is that element of the human being which is formed by the conscious work of the individual "I" on the human astral body. It is also called manas (skrt.) or karana sharira in the theosophical tradition. In order to develop the spirit self and consciously enter the spiritual world, absolute impartiality is necessary, which is especially trained by the fifth subsidiary exercise.

History of terms

The term "Manas" is first mentioned in the Katha Upanishad:

A charioteer is, know,
The Atman, chariot is the body,
Steering the chariot is Buddhi
Manas, know, the reins is.

Katha Upanishad: 3,3[1]

The Jewishe Kabbalah knows it by the name Neschama (Hebrew שמהנ, also N'schama), but which is also used for the consciousness soul, especially in its connection and fusion with the spirit self. According to Rudolf Steiner, the spirit-self was also called Solomon (Hebrew שלמה, Shəlom:o), after the eponymous Israelite King, in whom all 7 members of the human being were already very perfectly predisposed:

„And at last they called Manas or spirit-self these ancestors - because they said that such a spirit-self must contain within itself the disposition to be inwardly closed to be in balance - with a word that means "inner balance", "salvation". "inner balance", "Solomon".“ (Lit.:GA 116, p. 83)

Spirit Self and "I"

„The spirit that forms an "I" and lives as an "I" is called "spirit-self" because it appears as the "I" or "self" of the human being. The difference between the "spirit-self" and the "consciousness soul" can be made clear in the following way. The consciousness-soul touches the truth which is independent of all antipathy and sympathy and exists by itself; the spirit-self carries the same truth within itself, but absorbed and enclosed by the "I"; individualised by the latter and taken over into the independent being of man. In that the eternal truth is thus made independent and united with the "I" to form an entity, the "I" itself attains eternity.

The spiritual self is a revelation of the spiritual world within the "I", just as sensory perception is a revelation of the physical world within the "I". In what is red, green, light, dark, hard, soft, warm, cold, one recognises the revelations of the physical world; in what is true and good, the revelations of the spiritual world. In the same sense as the revelation of the physical is called sensation, the revelation of the spiritual is called intuition. The simplest thought already contains intuition, for one cannot touch it with hands, cannot see it with eyes: one must receive its revelation from the spirit through the "I".“ (Lit.:GA 9, p. 52f)

Literature

References to the work of Rudolf Steiner follow Rudolf Steiner's Collected Works (CW or GA), Rudolf Steiner Verlag, Dornach/Switzerland, unless otherwise stated.
Email: verlag@steinerverlag.com URL: www.steinerverlag.com.
Index to the Complete Works of Rudolf Steiner - Aelzina Books
A complete list by Volume Number and a full list of known English translations you may also find at Rudolf Steiner's Collected Works
Rudolf Steiner Archive - The largest online collection of Rudolf Steiner's books, lectures and articles in English.
Rudolf Steiner Audio - Recorded and Read by Dale Brunsvold
steinerbooks.org - Anthroposophic Press Inc. (USA)
Rudolf Steiner Handbook - Christian Karl's proven standard work for orientation in Rudolf Steiner's Collected Works for free download as PDF.

References

  1. Paul Deussen, Upanishads, p. 353