Will - Revision history

Odyssee at 04:47, 25 May 2022

2022-05-25T04:47:41Z

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	What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our '''life-will''', in our '''will to live''', through which we overcome a serious illness or a stroke of [[fate]] without knowing how. Or also when we lay down our lives for another person without hesitation. This ''[[human]]'' will extends beyond the drive-like will to survive that animals also have.		What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our '''life-will''', in our '''will to live''', through which we overcome a serious illness or a stroke of [[fate]] without knowing how. Or also when we lay down our lives for another person without hesitation. This ''[[human]]'' will extends beyond the drive-like will to survive that animals also have.

	Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].		Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called '''volition''' in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].

	== Will is the idea that acts as a force ==		== Will is the idea that acts as a force ==

Odyssee at 06:24, 2 May 2021

2021-05-02T06:24:02Z

← Older revision		Revision as of 06:24, 2 May 2021
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	The '''will'', the '''willing''' ({{MHG\|wille}}; {{OHG\|willo}}; {{Latin\|voluntas}}; {{Greek\|θέλημα}} ''thelema'', related to {{lang\|grc\|τέλος}} ''telos'' "goal, purpose") is one of the three [[soul forces]] of [[man]]. The will is most directly impulsed by the [[spirit]], i.e. by our real [[I]], albeit unconsciously, in that the I acts directly on the [[metabolic-limb system]], which in the [[threefold human organism]] is the main bodily tool of '''volition'''. However, we normally have no direct [[consciousness]] of our metabolic processes. We are only conscious of the [[idea]] of wanting something in particular; the idea of will, however, is not the will itself (→ see below).		The '''will'', the '''willing''' ({{MHG\|wille}}; {{OHG\|willo}}; {{Latin\|voluntas}}; {{Greek\|θέλημα}} ''thelema'', related to {{lang\|grc\|τέλος}} ''telos'' "goal, purpose") is one of the three [[soul forces]] of [[man]]. The will is most directly impulsed by the [[spirit]], i.e. by our real [[I]], albeit unconsciously, in that the I acts directly on the [[metabolic-limb system]], which in the [[threefold human organism]] is the main bodily tool of '''volition'''. However, we normally have no direct [[consciousness]] of our metabolic processes. We are only conscious of the [[idea]] of wanting something in particular; the idea of will, however, is not the will itself (→ see below).

	What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our '''will to live''', through which we overcome a serious illness or a stroke of [[fate]] without knowing how. Or also when we lay down our lives for another person without hesitation. ~~The~~ human will extends beyond the drive-like will to survive that animals also have.		What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our '''life-will''', in our '''will to live''', through which we overcome a serious illness or a stroke of [[fate]] without knowing how. Or also when we lay down our lives for another person without hesitation. This ''[[human]]'' will extends beyond the drive-like will to survive that animals also have.

	Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].		Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].

Odyssee: /* Educating the will to live */

2021-05-02T06:19:38Z

Educating the will to live

← Older revision		Revision as of 06:19, 2 May 2021
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	{{GZ\|Will is therefore the idea itself conceived as force. To speak of an independent will is completely inadmissible. When man accomplishes something, one cannot say that the will is added to the idea. If one speaks in this way, one has not grasped the concepts clearly, for what is the human personality, if one disregards the world of ideas that fills it? But an active existence. Whoever conceived it otherwise, as a dead, inactive product of nature, equated it with the stone in the street. But this active existence is an abstraction, it is nothing real. It cannot be grasped, it is without content. If one wants to grasp it, if one wants a content, then one obtains the world of ideas conceived in action. E. v. Hartmann makes this abstract a second world-constituting principle alongside the idea. But it is nothing other than the idea itself, only in a form of appearance. Will without idea would be nothing. The same cannot be said of the Idea, for activity is an element of it, while it is the self-supporting entity.\|1\|197f}}		{{GZ\|Will is therefore the idea itself conceived as force. To speak of an independent will is completely inadmissible. When man accomplishes something, one cannot say that the will is added to the idea. If one speaks in this way, one has not grasped the concepts clearly, for what is the human personality, if one disregards the world of ideas that fills it? But an active existence. Whoever conceived it otherwise, as a dead, inactive product of nature, equated it with the stone in the street. But this active existence is an abstraction, it is nothing real. It cannot be grasped, it is without content. If one wants to grasp it, if one wants a content, then one obtains the world of ideas conceived in action. E. v. Hartmann makes this abstract a second world-constituting principle alongside the idea. But it is nothing other than the idea itself, only in a form of appearance. Will without idea would be nothing. The same cannot be said of the Idea, for activity is an element of it, while it is the self-supporting entity.\|1\|197f}}

	== Educating the will ~~to live~~ ==		== Educating the live-will ==

	In [[intellect]]ual thinking, as we know it from everyday life, we have only a powerless mental reflection of real thinking. Real [[thinking]] is completely permeated by the will, it is a thoroughly willed thinking, as [[Rudolf Steiner]] has already discussed in detail in his "[[Philosophy of Freedom]]" ([[GA 4]]) and forms the basis of [[anthroposophy]].		In [[intellect]]ual thinking, as we know it from everyday life, we have only a powerless mental reflection of real thinking. Real [[thinking]] is completely permeated by the will, it is a thoroughly willed thinking, as [[Rudolf Steiner]] has already discussed in detail in his "[[Philosophy of Freedom]]" ([[GA 4]]) and forms the basis of [[anthroposophy]].

	{{GZ\|~~See how~~ Hamerling relates to Descartes' "I think, therefore I am". Fichte's ~~mode~~ of ~~conception ... seems~~ like a ~~quietly resonating keynote~~ in the beautiful words on page 223 of the first volume of ~~the "Atomistik des Willens". "~~The ~~Cogito ergo sum~~ of ~~Cartesius (Descartes) remains, despite~~ all the conceptual ~~hair-splitting~~ that ~~nags~~ at it, the igniting flash of ~~light of~~ all modern speculation. But this <I think, therefore I ~~am>~~ is~~, strictly speaking,~~ not certain ~~because~~ I think, but ~~because~~ I say that I think. ~~The~~ conclusion would have ~~equal~~ certainty even if I ~~reversed~~ the premise into its ~~opposite~~ and said <I do not think, therefore I am.~~> To~~ be able to say this, I must exist." In discussing Fichte's view ~~of the world~~, ~~it is~~ said in this ~~writing~~ that ~~in relation to~~ the ~~state of sleep the proposition "I~~ think, therefore I ~~am"~~ cannot ~~be held~~. One must ~~seize~~ the certainty of the I in such a way that this certainty cannot appear exhausted by the inner perception "I think." Hamerling feels this; therefore he says that ~~it is also true: "I~~ do not think, therefore I am." He says it because he feels: in the human I something is experienced that does not receive the certainty of its existence from thinking, but ~~rather~~ gives thinking its certainty. Thinking is unfolded by the true I in certain states; ~~but~~ the ~~experience~~ of the I is of such a kind that through it the soul can feel itself immersed in a spiritual reality in which it knows its existence to be anchored ~~also for~~ other states than those to which Descartes' "I think, therefore I ~~am"~~ applies. But all this is based on the fact that Hamerling knows ~~that when~~ the ~~"I"~~ thinks, ~~the~~ will ~~to live lives~~ in its thinking. Thinking is ~~not merely~~ thinking; it is willed thinking. As a thought, ~~"I think"~~ is a mere ~~spun yarn~~ that is never and nowhere ~~there~~. ~~There~~ is always only the "I think ~~wanting"~~. Whoever believes in the ~~spun image~~ of ~~"I think"~~ can ~~separate~~ himself from the ~~entire~~ spiritual world, and then either ~~become a confessor~~ of materialism or a doubter of the reality of the ~~external~~ world. He becomes a materialist if he ~~allows~~ himself to be ~~caught up in~~ the thought~~, which is~~ fully justified within its limits, that the ~~nervous instruments are necessary for~~ thinking~~, as~~ Descartes had in mind. He becomes a doubter of the reality of the ~~external~~ world ~~when~~ he becomes entangled in the thought - again justified within certain limits - that all thinking about things is experienced in the soul ~~after all; thus one could~~ never ~~approach~~ an ~~external~~ world existing in itself ~~with one's thinking~~, even if ~~this external~~ world existed. ~~He who notices~~ the will in all thinking can~~, however~~, if he ~~is inclined~~ to abstraction, now ~~conceptually separate~~ the will from thinking and speak, in ~~the~~ style ~~of Schopenhauer,~~ of a will ~~which is to rule~~ in all world existence and ~~which~~ drives thinking like ~~waves of foam~~ to the surface of ~~the~~ phenomena ~~of life~~. But he who ~~has the insight~~ that only the "I think ~~willing"~~ has reality~~, thinks~~ will and thinking in the human soul ~~as little separately as~~ he ~~thinks~~ head and body ~~separately in a human being~~ if he ~~wants~~ to ~~have the thought of a reality~~. But such a ~~one~~ also knows that with ~~the~~ experience of ~~an experienced~~ thinking ~~borne~~ by ~~the~~ will he goes ~~out of~~ the ~~limits~~ of his soul and enters into the experience of ~~the~~ world ~~event pulsating~~ also through his soul. And it is in the direction of such a world-view ~~that Hamerling moves. After~~ a world-view ~~which~~ knows that ~~it has within itself,~~ with a real thought, an experience of ~~the~~ will ~~of the world;~~ not merely an experience of ~~its~~ own ~~'I'~~.\|20\|139ff}}		{{GZ\|Look at the way Hamerling relates to Descartes' “I think, therefore I am.” Fichte's way of picturing things (of which we have spoken in our considerations of Fichte in this book) works along like a softly sounding, consonant, basic tone in the beautiful words on page 223 of the first volume of ''The Atomism of Will'': “In spite of all the conceptual hairsplitting that carps at it, Descartes' ''Cogito ergo sum'' remains the igniting flash of lightning for all modern speculation. But, strictly speaking, this ‘I think, therefore I am’ is not made certain through the fact that I think, but rather through the fact that I ''say'' that I think. My conclusion would have the same certainty even if I changed the premise into its reverse and said ‘I do not think, therefore I am.’ In order to be able to say this, I must exist.” In discussing Fichte's world view, we have said in this book that the statement “I think, therefore I am” cannot maintain itself in the face of man's sleeping state. One must grasp the certainty of the “I” in such a way that this certainty cannot appear to be exhausted in the inner perception “I think.” Hamerling feels this; therefore he says that “I do not think, therefore I am” is also valid. He says this because he feels: Within the human “I” something is experienced that does not receive the certainty of its existence from thinking, but on the contrary gives to thinking its certainty. Thinking is unfolded by the true “I” in certain states; the experiencing of the “I,” however, is of such a kind that through this experience the soul can feel itself immersed into a spiritual reality in which it knows its existence to be anchored even during other states than those for which Descartes' “I think, therefore I am” applies. But all this is based on the fact that Hamerling knows: When the “I” thinks, ''life-will'' is living in its thinking. Thinking is by no means mere thinking; it is ''willed'' thinking. As a thought, “I think” is a mere fantasy that is never and nowhere present. It is always the case that only the “''I think, willing''” is present. Whoever believes in the fantasy of “I think” can isolate himself thereby from the whole spiritual world; and then become either an adherent of materialism or a doubter in the reality of the outer world. He becomes a materialist if he lets himself be snared by the thought — ''fully justified'' within its own limits — that for the thinking Descartes had in mind the instruments of the nerves are necessary. He becomes a doubter in the reality of the outer world if he becomes entangled in the thought — again justified within certain limits — that all thinking about things is in fact experienced within the soul and that with his thinking, therefore, he can in fact never arrive at an outer world existing in and of itself, even if such an outer world existed. To be sure, whoever sees the will in all thinking can, if he inclines to abstraction, now isolate the will conceptually from thinking and speak in Schopenhauer's style of a will that supposedly holds sway in all world existence and that drives thinking like whitecaps to the surface of life's phenomena. But someone who sees that only the “I think, willing” has reality would no more picture will and thinking as separated in the human soul than he would picture a man's head and body as separated if he wished his thought to portray ''something real''. But such a person also knows that, with his experience of a thinking that is carried by will and experienced, he goes outside the boundaries of his soul and enters into the experience of a world process (''Weltgeschehen'') that is also pulsing through his soul. And Hamerling is headed in the direction of just such a world view, in the direction of a world view whose adherent knows that with a ''real thought'' he has within himself an experience of world-will, not merely an experience of his own “I.”\|20\|139ff}}

	In order to train real [[pure thinking]], corresponding exercises of the will are needed.		In order to train real [[pure thinking]], corresponding exercises of the will are needed.
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	{{GZ\|Whoever wants to become an anthroposophical spiritual researcher in the serious sense must also do exercises of the will. The ordinary will to live has a meaning when it goes to outer actions. The anthroposophical spiritual researcher must apply the impulses of the will to his own development, to his own life. He must be able to resolve: with regard to this or that characteristic, with regard to this or that expression of life, you must become different from what you are now.		{{GZ\|Whoever wants to become an anthroposophical spiritual researcher in the serious sense must also do exercises of the will. The ordinary will to live has a meaning when it goes to outer actions. The anthroposophical spiritual researcher must apply the impulses of the will to his own development, to his own life. He must be able to resolve: with regard to this or that characteristic, with regard to this or that expression of life, you must become different from what you are now.

	Paradoxical as it may sound, something which one has a strong habit of doing, even if it is only a trifle, it helps one if, out of one's own initiative, out of one's very own impulse, one resolves to become different with regard to some thing. A little thing, I say, it need only be the little thing of handwriting. If someone really resolves with iron energy to write a different handwriting from that which he has hitherto written, the application of this power through the modification of a habit - here again with reference to the habit - is to be compared with the strengthening of a muscular power, because the will is strengthened. And in that the will is inwardly strengthened, not applied to external things, but inwardly, it thereby develops its effects in the human being. And what I otherwise change in the outer world through my effects of will, I now change in relation to my own human being. And when one goes through such exercises of the will, as they are again given in detail in anthroposophical writings, then one comes to transform the life of desire in such a way that it now becomes free from the human organisation, just as through meditation thinking becomes free from the body, from the corpse. Then that is over - for those moments in which one dwells in anthroposophical research - of which one can still say: The wish is the father of the thought. - When such self-education, such self-application of the educational impulses is practised at the most mature age, then the wish becomes an inner force which unites with the thinking which has become free. And through this one comes to really see what the will impulses of ordinary life are, what the thoughts of ordinary life are. Just as before one learned to perceive red and blue or C-sharp or C, so now one learns to perceive thoughts as realities, so now one learns to know the impulses of will apart from oneself.\|79\|94f}}		Paradoxical as it may sound, something which one has a strong habit of doing, even if it is only a trifle, it helps one if, out of one's own initiative, out of one's very own impulse, one resolves to become different with regard to some thing. A little thing, I say, it need only be the little thing of handwriting. If someone really resolves with iron energy to write a different handwriting from that which he has hitherto written, the application of this power through the modification of a habit - here again with reference to the habit - is to be compared with the strengthening of a muscular power, because the will is strengthened. And in that the will is inwardly strengthened, not applied to external things, but inwardly, it thereby develops its effects in the human being. And what I otherwise change in the outer world through my effects of will, I now change in relation to my own human being. And when one goes through such exercises of the will, as they are again given in detail in anthroposophical writings, then one comes to transform the life of desire in such a way that it now becomes free from the human organisation, just as through meditation thinking becomes free from the body, from the corpse. Then that is over - for those moments in which one dwells in anthroposophical research - of which one can still say: The wish is the father of the thought. - When such self-education, such self-application of the educational impulses is practised at the most mature age, then the wish becomes an inner force which unites with the thinking which has become free. And through this one comes to really see what the will impulses of ordinary life are, what the thoughts of ordinary life are. Just as before one learned to perceive red and blue or C-sharp or C, so now one learns to perceive thoughts as realities, so now one learns to know the impulses of will apart from oneself.\|79\|94f}}

	== Literature ==		== Literature ==

Odyssee at 05:46, 2 May 2021

2021-05-02T05:46:44Z

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-The '''will'', the '''willing''' ({{MHG|wille}}; {{OHG|willo}}; {{Latin|voluntas}}; {{Greek|θέλημα]] ''thelema'', related to τέλος ''telos'' "goal, purpose") is one of the three [[soul forces]] of [[man]]. The will is most directly impulsed by the [[spirit]], i.e. by our real [[I]], albeit unconsciously, in that the I acts directly on the [[metabolic-limb system]], which in the [[threefold human organism]] is the main bodily tool of '''volition'''. However, we normally have no direct [[consciousness]] of our metabolic processes. We are only conscious of the [[idea]] of wanting something in particular; the idea of will, however, is not the will itself (→ see below).
+The '''will'', the '''willing''' ({{MHG|wille}}; {{OHG|willo}}; {{Latin|voluntas}}; {{Greek|θέλημα}} ''thelema'', related to {{lang|grc|τέλος}} ''telos'' "goal, purpose") is one of the three [[soul forces]] of [[man]]. The will is most directly impulsed by the [[spirit]], i.e. by our real [[I]], albeit unconsciously, in that the I acts directly on the [[metabolic-limb system]], which in the [[threefold human organism]] is the main bodily tool of '''volition'''. However, we normally have no direct [[consciousness]] of our metabolic processes. We are only conscious of the [[idea]] of wanting something in particular; the idea of will, however, is not the will itself (→ see below).
 What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our '''will to live''', through which we overcome a serious illness or a stroke of [[fate]] without knowing how. Or also when we lay down our lives for another person without hesitation. The human will extends beyond the drive-like will to survive that animals also have.
@@ Line 10: / Line 10: @@
 {{GZ|Will is therefore the idea itself conceived as force. To speak of an independent will is completely inadmissible. When man accomplishes something, one cannot say that the will is added to the idea. If one speaks in this way, one has not grasped the concepts clearly, for what is the human personality, if one disregards the world of ideas that fills it? But an active existence. Whoever conceived it otherwise, as a dead, inactive product of nature, equated it with the stone in the street. But this active existence is an abstraction, it is nothing real. It cannot be grasped, it is without content. If one wants to grasp it, if one wants a content, then one obtains the world of ideas conceived in action. E. v. Hartmann makes this abstract a second world-constituting principle alongside the idea. But it is nothing other than the idea itself, only in a form of appearance. Will without idea would be nothing. The same cannot be said of the Idea, for activity is an element of it, while it is the self-supporting entity.|1|197f}}
 == Literature ==

Odyssee at 05:26, 2 May 2021

2021-05-02T05:26:19Z

← Older revision		Revision as of 05:26, 2 May 2021
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	The '''will'', the '''willing''' ({{MHG\|wille}}; {{OHG\|willo}}; {{Latin\|voluntas}}; {{Greek\|θέλημα]] ''thelema'', related to τέλος ''telos'' "goal, purpose") is one of the three [[soul forces]] of [[man]]. The will is most directly impulsed by the [[spirit]], i.e. by our real [[I]], albeit unconsciously, in that the I acts directly on the [[metabolic-limb system]], which in the [[threefold human organism]] is the main bodily tool of '''volition'''. However, we normally have no direct [[consciousness]] of our metabolic processes. We are only conscious of the [[idea]] of wanting something in particular; the idea of will, however, is not the will itself (→ see below).		The '''will'', the '''willing''' ({{MHG\|wille}}; {{OHG\|willo}}; {{Latin\|voluntas}}; {{Greek\|θέλημα]] ''thelema'', related to τέλος ''telos'' "goal, purpose") is one of the three [[soul forces]] of [[man]]. The will is most directly impulsed by the [[spirit]], i.e. by our real [[I]], albeit unconsciously, in that the I acts directly on the [[metabolic-limb system]], which in the [[threefold human organism]] is the main bodily tool of '''volition'''. However, we normally have no direct [[consciousness]] of our metabolic processes. We are only conscious of the [[idea]] of wanting something in particular; the idea of will, however, is not the will itself (→ see below).

	What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our will to live, through which we overcome a serious illness or a stroke of fate without knowing how. Or also when we lay down our lives for another person without hesitation. The human will extends beyond the drive-like will to survive that animals also have.		What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our '''will to live''', through which we overcome a serious illness or a stroke of [[fate]] without knowing how. Or also when we lay down our lives for another person without hesitation. The human will extends beyond the drive-like will to survive that animals also have.

	Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].		Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].

Odyssee at 05:07, 2 May 2021

2021-05-02T05:07:52Z

← Older revision		Revision as of 05:07, 2 May 2021
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	Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].		Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology\|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].

			== Will is the idea that acts as a force ==

			Will is, one can also say, the idea that becomes really active, i.e. that acts as a [[force]], as [[Rudolf Steiner]] already expressed it in his "[[Introductions to Goethe's Natural Scientific Writings]]". In this sense it is not a blind, i.e. lawlessly chaotically active, but spirit-filled will:

			{{GZ\|Will is therefore the idea itself conceived as force. To speak of an independent will is completely inadmissible. When man accomplishes something, one cannot say that the will is added to the idea. If one speaks in this way, one has not grasped the concepts clearly, for what is the human personality, if one disregards the world of ideas that fills it? But an active existence. Whoever conceived it otherwise, as a dead, inactive product of nature, equated it with the stone in the street. But this active existence is an abstraction, it is nothing real. It cannot be grasped, it is without content. If one wants to grasp it, if one wants a content, then one obtains the world of ideas conceived in action. E. v. Hartmann makes this abstract a second world-constituting principle alongside the idea. But it is nothing other than the idea itself, only in a form of appearance. Will without idea would be nothing. The same cannot be said of the Idea, for activity is an element of it, while it is the self-supporting entity.\|1\|197f}}

	== Literature ==		== Literature ==

Odyssee at 15:17, 1 May 2021

2021-05-01T15:17:34Z

← Older revision		Revision as of 15:17, 1 May 2021
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			[[Category:Soul]]
			[[Category:Initiation]]
			[[de:Wollen]]

Odyssee: Created page with "The '''will'', the '''willing''' ({{MHG|wille}}; {{OHG|willo}}; {{Latin|voluntas}}; {{Greek|θέλημα]] ''thelema'', related to τέλος ''telos'' "goal, purpose") is one..."

2021-05-01T15:15:56Z

Created page with "The '''will'', the '''willing''' ({{MHG|wille}}; {{OHG|willo}}; {{Latin|voluntas}}; {{Greek|θέλημα]] ''thelema'', related to τέλος ''telos'' "goal, purpose") is one..."

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The '''will'', the '''willing''' ({{MHG|wille}}; {{OHG|willo}}; {{Latin|voluntas}}; {{Greek|θέλημα]] ''thelema'', related to τέλος ''telos'' "goal, purpose") is one of the three [[soul forces]] of [[man]]. The will is most directly impulsed by the [[spirit]], i.e. by our real [[I]], albeit unconsciously, in that the I acts directly on the [[metabolic-limb system]], which in the [[threefold human organism]] is the main bodily tool of '''volition'''. However, we normally have no direct [[consciousness]] of our metabolic processes. We are only conscious of the [[idea]] of wanting something in particular; the idea of will, however, is not the will itself (→ see below).

What constitutes our actual wanting has no brighter level of consciousness than our deep sleep consciousness. Our [[karma]], which we bring with us from past [[incarnation]]s or prepare for the future, works in this initially completely unconscious willing. Our conscious life of ideas has no part in this. This becomes directly apparent in our will to live, through which we overcome a serious illness or a stroke of fate without knowing how. Or also when we lay down our lives for another person without hesitation. The human will extends beyond the drive-like will to survive that animals also have.

Even in [[dream]]ing, the I largely loses conscious dominion over the life of the soul, and the actual freedom of the human will is only very slightly developed today - contrary to widespread opinion. In fact, the human will today is only free to the extent that it can be determined by conscious thought. The conscious realisation of goals and motives through the purposeful control of thoughts, emotions, motives and actions into corresponding results is also called volition in [[w:psychology|psychology]]. However, insofar as we predominantly make use of our intellect, we only utilise the very smallest part of our will potential. We are only truly free when we ascend to moral intuition in pure thought and thus consciously carry out our [[destiny]] from the will of the [[higher self]].

== Literature ==
* [[Rudolf Steiner]]: ''Einleitungen zu Goethes Naturwissenschaftlichen Schriften'', [[GA 1]] (1987), ISBN 3-7274-0011-0 {{Lectures|001}}
* [[Rudolf Steiner]]: ''Vom Menschenrätsel'', [[GA 20]] (1984), ISBN 3-7274-0200-8 {{Lectures|020}}
* [[Rudolf Steiner]]: ''Geist und Stoff, Leben und Tod'', [[GA 66]] (1988), ISBN 3-7274-0660-7 {{Lectures|066}}
* [[Rudolf Steiner]]: ''Damit der Mensch ganz Mensch werde'', [[GA 82]] (1994), ISBN 3-7274-0820-0 {{Lectures|082}}
* [[Rudolf Steiner]]: ''Ursprungsimpulse der Geisteswissenschaft'', [[GA 96]] (1974), Berlin, 28. Januar 1907 {{Lectures|97}}
* [[Rudolf Steiner]]: ''Das christliche Mysterium'', [[GA 97]] (1998), ISBN 3-7274-0970-3 {{Lectures|097}}
* [[Rudolf Steiner]]: ''Inneres Wesen des Menschen und Leben zwischen Tod und neuer Geburt'', [[GA 153]] (1997), ISBN 3-7274-1530-4 {{Lectures|153}}
* [[Rudolf Steiner]]: ''Der Zusammenhang des Menschen mit der elementarischen Welt'', [[GA 158]] (1993), ISBN 3-7274-1580-0 {{Lectures|158}}
* [[Rudolf Steiner]]: ''Individuelle Geistwesen und ihr Wirken in der Seele des Menschen'', [[GA 178]] (1992), ISBN 3-7274-1780-3 {{Lectures|178}}
* [[Rudolf Steiner]]: ''Entsprechungen zwischen Mikrokosmos und Makrokosmos'', [[GA 201]] (1987), ISBN 3-7274-2012-X {{Lectures|201}}
* [[Rudolf Steiner]]: ''Nordische und mitteleuropäische Geistimpulse'', [[GA 209]] (1982), ISBN 3-7274-2090-1 {{Lectures|209}}
* [[Rudolf Steiner]]: ''Die Philosophie, Kosmologie und Religion in der Anthroposophie'', [[GA 215]] (1980), ISBN 3-7274-2152-5 {{Lectures|215}}
* [[Rudolf Steiner]]: ''Menschenwesen, Menschenschicksal und Welt-Entwickelung'', [[GA 226]] (1988), ISBN 3-7274-2260-2 {{Lectures|226}}
* [[Rudolf Steiner]]: ''Mysteriengestaltungen'', [[GA 232]] (1998), ISBN 3-7274-2321-8 {{Lectures|232}}
* [[Rudolf Steiner]]: ''Das Initiaten-Bewußtsein. Die wahren und die falschen Wege der geistigen Forschung.'', [[GA 243]] (2004), ISBN 3-7274-2430-3 {{Lectures|243}}
* [[Rudolf Steiner]]: ''Allgemeine Menschenkunde als Grundlage der Pädagogik'', [[GA 293]] (1992), ISBN 3-7274-2930-5 {{Lectures|293}}
* [[Rudolf Steiner]]: ''Physiologisch-Therapeutisches auf Grundlage der Geisteswissenschaft. Zur Therapie und Hygiene'', [[GA 314]] (1989), ISBN 3-7274-3141-5 {{Lectures|314}}
* [[Rudolf Steiner]]: ''Die geistig-seelischen Grundkräfte der Erziehungskunst. Spirituelle Werte in Erziehung und sozialem Leben.'', [[GA 305]] (1991), ISBN 3-7274-3050-8 {{Lectures|305}}
* [[Rudolf Steiner]]: ''Heilpädagogischer Kurs'', [[GA 317]] (1995), ISBN 3-7274-3171-7 {{Lectures|317}}
* [[Rudolf Steiner]]: ''Anthroposophische Menschenerkenntnis und Medizin'', [[GA 319]] (1994), ISBN 3-7274-3190-3 {{Lectures|319}}
* [[Rudolf Steiner]]: ''Geisteswissenschaftliche Impulse zur Entwickelung der Physik, I'', [[GA 320]] (2000), ISBN 3-7274-3200-4 {{Lectures|320}}
* [[Rudolf Steiner]]: ''Soziale Zukunft'', [[GA 332a]] (1977), ISBN 3-7274-3325-6 {{Lectures|332a}}
* [[Rudolf Steiner]]: ''Vom Leben des Menschen und der Erde. Über das Wesen des Christentums'', [[GA 349]] (1980), ISBN 3-7274-3490-2 {{Lectures|349}}

{{GA}}