{"corpus":"steiner","locus":"GA 67/1918-02-07/p018","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"When this ego gains strength, when it becomes something else through the exercises I have described, then one also notices what the ego actually is in relation to ordinary consciousness. Today, based on outward appearances, we distinguish between two states in human life: sleeping and waking, and we think that they alternate between day and night. People do not know that something completely different emerges when the soul is truly observed. For we do not only sleep at night, when our consciousness is completely clouded, but part of our being also sleeps during the day, sleeps continuously. The strengthening of the ego is actually, in a certain sense, an awakening, a bringing of oneself to wakefulness in relation to that part of the ego that sleeps continuously. We know nothing about the content of our sleep; we only know that it interrupts our ordinary life. When we look back on our life from birth to death, we actually only look back on our daytime experiences; our nighttime experiences are nothing. They are always something black when we draw in color or white what we experience during the day. When we look at our life in this way, what we are when we are asleep is actually as if it were not there. We see it as excluded from our field of observation. But this is also the case with the ego in ordinary soul life. Basically, it is not there for imaginative and other contemplation; the real ego eludes ordinary soul life because, at its present stage of development, the human being also sleeps during the day with regard to the ego. Basically, we only know our ego negatively in ordinary consciousness; we know it in the same way that the eye sees the dark spot it has inside. We know that there is nothing there. We know about the self in the same way as we know about a black spot on a colored surface. Even though no colors emanate from it, we still see a black spot. In this way, we see that nothingness is surrounded by our ordinary experiences, and thus we have the consciousness of the sleeping self. It is awakened by the soul forces being heightened, as I have described. In this way, what is actually the core of a person's being gradually comes to light, and one learns to recognize the connections of the soul life with the spirit, just as one first learns from natural science, when we are hungry and thirsty, that there is a body in which chemical changes in the blood take place, which are expressed in the soul life as hunger and thirst. Just as the body is connected to the life of the soul through certain processes of which the human being is initially unaware in ordinary life, so, on the other hand, one learns to recognize that the soul is connected to the spirit. While the body is recognized from the outside, the spirit is recognized by becoming aware of the sleeping ego.","text_trust":"verbatim","quote_safe":true,"title":"2. Human beings as Spiritual and Soul Beings","site_heading":null,"date":"1918-02-07","location":null,"word_count":506,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-02-07/p018","alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2018","book_title":"The Eternal in the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA067/English/SOL2018/19180207p01.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"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-02-07/p018"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/67/1918-02-07/p018","paragraph_aligned":true}],"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},"paired_german":{"status":"paired","german":[{"locus":"GA 67/1918-02-07/p018","passage_number":18,"text":"Wenn dieses Ich sich erkraftet, wenn es etwas anderes wird unter den Übungen, die ich beschrieben habe, dann merkt man auch, was das Ich eigentlich vor dem gewöhnlichen Bewußtsein ist. Man unterscheidet heute nach dem äußeren Anschein zwei Zustände im Menschenleben: Schlafen und Wachen, und denkt, die wechseln ab zwischen Tag und Nacht. Man weiß nicht, daß sich für ein wirkliches Seelenbetrachten etwas ganz anderes ergibt. Wir schlafen nämlich nicht nur in der Nacht, wo unser Bewußtsein völlig trübe ist, sondern ein Teil unseres Wesens schläft auch bei Tag, schläft fortwährend. Das Erkraften des Ich ist eigentlich in gewissem Sinne ein Erwecken, ein sich selbst zum Erwachen bringen mit Bezug auf dasjenige, was vom Ich fortwährend schläft. Wir wissen nichts vom Inhalte unseres Schlafes, wir wissen nur, daß er unser gewöhnliches Leben unterbricht. Wenn wir unsern Lebensgang von der Geburt bis zum Tode hin überschauen, so blicken wir eigentlich immer nur auf die Tageserlebnisse zurück, die Nachterlebnisse sind ein Nichts. Sie sind immer etwas Schwarzes, wenn wir farbig oder weiß zeichnen, was wir während des Tages erleben. Wenn wir so hinschauen auf unser Leben, so ist das, was wir schlafend sind, eigentlich wie nicht da. Wir sehen es ausgesperrt aus unserm Beobachtungsfeld. So ist es aber im gewöhnlichen Seelenleben auch mit dem Ich. Es ist im Grunde genommen für die vorstellende und sonstige Betrachtung nicht da, das wirkliche Ich entzieht sich dem gewöhnlichen Seelenleben, weil der Mensch in seinem gegenwärtigen Entwickelungsstadium mit Bezug auf das Ich auch bei Tage schläft. Wir wissen im Grunde genommen für das gewöhnliche Bewußtsein nur negativ von unserm Ich, wir wissen davon so, wie das Auge schaut mit dem dunkeln Fleck, den es im Innern hat. Wir wissen, daß da nichts ist. Wir wissen ebenso von dem Ich wie von einer schwarzen Stelle auf einer farbigen Fläche. Trotzdem von da keine Farbenerscheinungen ausgehen, sehen wir doch eine schwarze Stelle. So sehen wir, daß ein Nichts umgeben wird von unseren gewöhnlichen Erlebnissen, und so haben wir das Bewußtsein des schlafenden Ich. Erweckt wird es dadurch, daß die Seelenkräfte so gesteigert werden, wie es von mir beschrieben wurde, So tritt erst dasjenige im Menschen nach und nach zutage, was sein eigentlicher Wesenskern ist, und man lernt die Zusammenhänge des Seelenlebens nach dem Geiste hin erkennen, so wie man erst aus der Naturwissenschaft erkennen lernt, wenn wir Hunger und Durst haben, daß ein Leib da ist, in dem chemische Veränderungen des Blutes vor sich gehen, die sich im Seelenleben als Hunger und Durst ausdrücken. Wie da ein Leib mit dem Seelenleben durch gewisse Vorgänge zusammenhängt, von denen der Mensch im gewöhnlichen Leben zunächst nichts weiß, so lernt man auf der andern Seite erkennen, daß die Seele mit dem Geist zusammenhängt. Während der Leib von der Außenseite erkannt wird, wird der Geist erkannt, indem man das schlafende Ich gewahr wird.","text_trust":"verbatim","quote_safe":true,"word_count":471,"url":"https://anthroposophy.ai/v1/steiner/de/ga/67/1918-02-07/p018"}],"english":["GA 67/1918-02-07/p018"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":471,"en_words":506,"ratio":1.07,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"]},"witness_completeness":{"ratio":1.05,"band":"comparable","note":null,"word_count":8485,"original_word_count":8069,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2018","book_title":"The Eternal in the Human Soul","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA067/English/SOL2018/19180207p01.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 67/1918-02-07/p018"],"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."}}