{"corpus":"steiner","locus":"GA 166/1916-02-08/p006-p007","extent":"range","passage_number":6,"through":7,"paragraph_count":2,"first_locus":"GA 166/1916-02-08/p006","last_locus":"GA 166/1916-02-08/p007","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture V","date":"1916-02-08","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Pauline Wehrle","identified_edition":"AP1988","book_title":"Necessity and Freedom","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA166/English/AP1988/19160208p01.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"]},"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"witness_completeness":{"ratio":0.98,"band":"comparable","note":null,"word_count":9740,"original_word_count":9892,"may_be_abridged":false},"site_heading":"The I, Will, and Human Evolution's Spiritual Crisis","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 Cite the unit by its title and locus, never by this heading, and do not quote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.","url":"https://anthroposophy.ai/v1/steiner/en/ga/166/1916-02-08/p006-p007","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/166/1916-02-08/p006-p007.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/166/1916-02-08#p006","word_count":445,"quote_safe":true,"passages":[{"passage_number":6,"locus":"GA 166/1916-02-08/p006","text":"Between falling asleep and awakening the *I* is not there, and a person cannot say “I” to himself. If he dreams about his *I*, it sometimes even strikes him as though he is encountering a picture of himself, that is to say, he looks at himself. He does not call himself “I” as he does in ordinary daily life. When we wake up, it is in regard to our true *I* as though we were to strike against the resistance of our physical body. We know, don't we, that the process of waking up consists of our *I* coming into our physical body. (Our astral body also does so, but for the moment we are interested in the *I*.) The experience of coming in feels like hitting our hand against a solid object, and the counterthrust, so to speak, that this experience engenders is what brings about our consciousness of our *I*. And throughout our waking day we are not really in possession of our *I*, for what we have is a mental image of our *I* reflected back from our physical body. Thus what we normally know of the *I* from philosophy is a reflection, a mirror image of the *I*. Do we have nothing more than this ego reflection? Well, this reflection obviously ceases when we go to sleep. The *I* is no longer reflected. Thus on falling asleep our *I* would really disappear. Yet in the morning when we wake up, it enters our physical body again. So it must have continued to exist.","text_trust":"verbatim","quote_safe":true,"word_count":257,"url":"https://anthroposophy.ai/v1/steiner/en/ga/166/1916-02-08/p006","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Pauline Wehrle","identified_edition":"AP1988","book_title":"Necessity and Freedom","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA166/English/AP1988/19160208p01.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 166/1916-02-08/p006"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","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":7,"locus":"GA 166/1916-02-08/p007","text":"What can this *I* be, then? How much of it do we possess so long as we are active solely on the physical plane? If we investigate further, we have, to begin with, nothing of this *I* within the physical world except will, acts of will. All we can do is will. The fact that we are able to will makes us aware of being an *I*. Sleep happens to be a dimming of our will; for reasons we have often discussed we cannot exert our will during sleep. The will is then dimmed. We do not will during sleep. Thus what is expressed in the word *I* is a true act of will, and the mental picture we have of the *I* is a reflection that arises when our will impinges on our body. This impact is just like looking into the mirror and seeing our physical body. Thus we see our own *I* as an expression of will through its effect on the body. This gives us our mental image of the *I*. Therefore, on the physical plane the *I* lives as an act of will.","text_trust":"verbatim","quote_safe":true,"word_count":188,"url":"https://anthroposophy.ai/v1/steiner/en/ga/166/1916-02-08/p007","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Pauline Wehrle","identified_edition":"AP1988","book_title":"Necessity and Freedom","publisher":"Anthroposophic Press","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA166/English/AP1988/19160208p01.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 166/1916-02-08/p007"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","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":49,"passage_count":49,"word_count":9892},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":72,"passage_count":72,"word_count":9740,"completeness":{"ratio":0.98,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 166/1916-02-08/p006","passage_number":6,"text":"Vom Einschlafen bis zum Aufwachen ist dieses Ich nicht vorhanden, kann der Mensch zu sich nicht «ich» sagen. Wenn er träumt von seinem Ich, kommt es ihm zuweilen sogar vor, wie wenn er sich im Bilde selbst entgegentreten würde, das heißt, er schaut sich an. Er sagt nicht so «ich» zu seinem Ich, wie er das im gewöhnlichen Tagesleben sagt. Wenn wir aufwachen, so ist es wirklich mit unserem wahren Ich so, als ob wir stoßen würden an die Festigkeit unseres physischen Leibes. Wir wissen ja, der Vorgang des Aufwachens besteht darin, daß wir mit unserem Ich, ebenso wie mit unserem Astralleib - aber jetzt interessiert uns zunächst das Ich - untertauchen in unseren physischen Leib hinein. Dieses Untertauchen spüren wir geradeso, wie wir es spüren, wenn wir mit der Hand an einen festen Gegenstand stoßen, und dieses Untertauchen, das uns gleichsam einen Gegenstoß gibt vom physischen Leib, das macht das Bewußtsein des Ich aus. Und den ganzen Tag, wenn wir wachen, haben wir wirklich nicht unser Ich, sondern wir haben die Vorstellung unseres Ich, die wie ein Spiegelbild am physischen Leib entsteht. Also dasjenige, was man von dem Ich gewöhnlich in der Philosophie hat, das ist das Spiegelbild des Ich. Ja, haben wir sonst nichts als dieses Spiegelbild des Ich? Nun, dieses Spiegelbild hört mit dem Einschlafen auf, das ist ja ganz klar. Da spiegelt sich das Ich nicht mehr. Nach dem Einschlafen würde also unser Ich wirklich verschwinden. Morgens aber, wenn wir aufwachen, zieht es wieder in den physischen Leib ein. Es ist also dagewesen.","text_trust":"verbatim","quote_safe":true,"word_count":257,"url":"https://anthroposophy.ai/v1/steiner/de/ga/166/1916-02-08/p006"},{"locus":"GA 166/1916-02-08/p007","passage_number":7,"text":"Was ist denn nun dieses Ich? Was haben wir denn, solange wir uns nur auf dem physischen Plan betätigen, von diesem Ich? Wenn man näher untersucht, so hat man nämlich von diesem Ich zunächst innerhalb der physischen Welt nichts anderes als Willensakt, Wille. Wir können nichts anderes tun, als uns wollen. Dieses, daß wir wollen können, das macht uns aufmerksam darauf, daß wir ein Ich sind. Der Schlaf besteht nur darin, daß wir alles Wollen herabgedämpft haben, daß wir eben während des Schlafes durch Gründe, die wir ja oftmals besprochen haben, nicht wollen können. Da ist also das Wollen herabgedämpft, herabgelähmt. Wir wollen nicht während des Schlafes. Was sich also ausdrückt in dem Worte Ich, das ist ein wirklicher Willensakt, und dasjenige, was wir vorstellen über das Ich, das ist Spiegelbild, das dadurch entsteht, daß das Wollen anschlägt an den Leib. Dieses Anschlagen, das ist geradeso, wie wenn wir, in den Spiegel schauend, unseren physischen Leib sehen. So sehen wir unser eigenes Ich, sich aussprechendes Wollen, von unserem physischen Leib zurückwirken. Das gibt uns die Vorstellung des Ich. Das Ich lebt also auf dem physischen Plane als ein Willensakt.","text_trust":"verbatim","quote_safe":true,"word_count":189,"url":"https://anthroposophy.ai/v1/steiner/de/ga/166/1916-02-08/p007"}],"beads":[{"from":[6],"to":[6],"confidence":"high","pairing_state":"proposed"},{"from":[7],"to":[7],"confidence":"high","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)."}}