I-experience - Revision history

Odyssee at 13:36, 2 August 2022

2022-08-02T13:36:58Z

← Older revision		Revision as of 13:36, 2 August 2022
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	The '''I-experience''', the experience of one's own [[I]], i.e. the real '''self-perception''' or '''self-contemplation''', gives us a prime example of how we can recognise the [[spiritual world]] at all. We can recognise the I-experience in the [[I-~~conception~~]], which, however, differs considerably from all other [[~~conception~~]]s that we can form. For all other experiences that come from the outer world, even if they are of the most spiritual nature, we must have an organ for perception. We are never spiritually naked, so to speak, in the face of the things of the outer world that approach us, but are always dependent on what we have become. Only in one single case do we directly face the outer world here and now, and that is when we gain our [[I-perception]]. This self-perception can therefore neither be foreseen nor remembered, but must be made anew day after day and has nothing to do with the state of our everyday [[ego]].		The '''I-experience''', the experience of one's own [[I]], i.e. the real '''self-perception''' or '''self-contemplation''', gives us a prime example of how we can recognise the [[spiritual world]] at all. We can recognise the I-experience in mental representation of [[I]], in the [[I-concept]], which, however, differs considerably from all other [[idea]]s that we can form. For all other experiences that come from the outer world, even if they are of the most spiritual nature, we must have an organ for perception. We are never spiritually naked, so to speak, in the face of the things of the outer world that approach us, but are always dependent on what we have become. Only in one single case do we directly face the outer world here and now, and that is when we gain our [[I-perception]]. This self-perception can therefore neither be foreseen nor remembered, but must be made anew day after day and has nothing to do with the state of our everyday [[ego]].

	Real self-perception is not introspection in the usual sense. The latter can only be the first entry into the higher forms of cognition of imagination, inspiration and intuition. Approaches to this can already be found in the philosophy of German idealism, namely in Fichte (→ Tathandlung) and Schelling.		Real self-perception is not introspection in the usual sense. The latter can only be the first entry into the higher forms of cognition of imagination, inspiration and intuition. Approaches to this can already be found in the philosophy of German idealism, namely in Fichte (→ Tathandlung) and Schelling.

Odyssee at 07:16, 2 August 2022

2022-08-02T07:16:03Z

← Older revision		Revision as of 07:16, 2 August 2022
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	The '''I-experience''', the experience of one's own [[I]], i.e. the real '''self-perception''' or '''self-contemplation''', gives us a prime example of how we can recognise the [[spiritual world]] at all. We can recognise the I-experience in the [[I-conception]], which, however, differs considerably from all other [[conception]]s that we can form. For all other experiences that come from the outer world, even if they are of the most spiritual nature, we must have an organ for perception. We are never spiritually naked, so to speak, in the face of the things of the outer world that approach us, but are always dependent on what we have become. Only in one single case do we directly face the outer world here and now, and that is when we gain our [[I-perception]]. This self-perception can therefore neither be foreseen nor remembered, but must be made anew day after day and has nothing to do with the state of our everyday [[ego]].		The '''I-experience''', the experience of one's own [[I]], i.e. the real '''self-perception''' or '''self-contemplation''', gives us a prime example of how we can recognise the [[spiritual world]] at all. We can recognise the I-experience in the [[I-conception]], which, however, differs considerably from all other [[conception]]s that we can form. For all other experiences that come from the outer world, even if they are of the most spiritual nature, we must have an organ for perception. We are never spiritually naked, so to speak, in the face of the things of the outer world that approach us, but are always dependent on what we have become. Only in one single case do we directly face the outer world here and now, and that is when we gain our [[I-perception]]. This self-perception can therefore neither be foreseen nor remembered, but must be made anew day after day and has nothing to do with the state of our everyday [[ego]].

	Real self-perception is not introspection in the usual sense. The latter can only be the first entry into the higher forms of cognition of imagination, inspiration and intuition. Approaches to this can already be found in the philosophy of German idealism, namely in Fichte (→ Tathandlung) and Schelling.		Real self-perception is not introspection in the usual sense. The latter can only be the first entry into the higher forms of cognition of imagination, inspiration and intuition. Approaches to this can already be found in the philosophy of German idealism, namely in Fichte (→ Tathandlung) and Schelling.

			{{GZ\|The weaving in the soul's content acquired in this way can be called real self-perception. In this way, the human inner being comes to know itself, not merely through reflection on itself as the bearer of sense impressions and the mental processor of these sense impressions, but it comes to know the self as it is, without reference to a sensuous content; it experiences itself in itself as a supersensible reality. This experience is not like that of the ego when, in ordinary self-observation, attention is withdrawn from what is recognised in the environment and reflected on the recognising self. In this case, as it were, the content of consciousness shrinks more and more to the point of the "I". This is not the case with the real self-perception of the spiritual researcher. In the course of the exercises, the content of the soul becomes richer and richer. And it consists in a life in law-like connections, and the self does not feel itself outside the fabric of laws, as in the laws of nature, which are abstracted from the phenomena of the environment; but it feels itself within this fabric; it experiences itself as one with the same.\|35\|124}}

	== Literature ==		== Literature ==

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The '''I-experience''', the experience of one's own [[I]], i.e. the real '''self-perception''' or '''self-contemplation''', gives us a prime example of how we can recognise the [[spiritual world]] at all. We can recognise the I-experience in the [[I-conception]], which, however, differs considerably from all other [[conception]]s that we can form. For all other experiences that come from the outer world, even if they are of the most spiritual nature, we must have an organ for perception. We are never spiritually naked, so to speak, in the face of the things of the outer world that approach us, but are always dependent on what we have become. Only in one single case do we directly face the outer world here and now, and that is when we gain our [[I-perception]]. This self-perception can therefore neither be foreseen nor remembered, but must be made anew day after day and has nothing to do with the state of our everyday [[ego]].

Real self-perception is not introspection in the usual sense. The latter can only be the first entry into the higher forms of cognition of imagination, inspiration and intuition. Approaches to this can already be found in the philosophy of German idealism, namely in Fichte (→ Tathandlung) and Schelling.

== Literature ==

* [[Rudolf Steiner]]: ''Philosophie und Anthroposophie'', [[GA 35]] (1984), ISBN 3-7274-0350-0 {{Lectures|035}}
* [[Rudolf Steiner]]: ''Exkurse in das Gebiet des Markus-Evangeliums'', [[GA 124]] (1995), ISBN 3-7274-1240-2 {{Lectures|124}}

{{GA}}

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