Philosophy of Freedom by Rudolf Steiner Chapter 9
 Only if, by means of unprejudiced observation, one has wrestled through to the recognition of this truth of the intuitive essence of thinking will one succeed in clearing the way for an insight into the psyche-physical organization of man. One will see that this organization can have no effect on the essential nature of thinking. At first sight this seems to be contradicted by patently obvious facts. For ordinary experience, human thinking makes its appearance only in connection with, and by means of, this organization. This form of its appearance comes so much to the fore that its real significance cannot be grasped unless we recognize that in the essence of thinking this organization plays no part whatever. Once we appreciate this, we can no longer fail to notice what a peculiar kind of relationship there is between the human organization and the thinking itself. For this organization contributes nothing to the essential nature of thinking, but recedes whenever the activity of thinking makes its appearance; it suspends its own activity, it yields ground; and on the ground thus left empty, the thinking appears. The essence which is active in thinking has a twofold function: first, it represses the activity of the human organization; secondly, it steps into its place. For even the former, the repression of the physical organization, is a consequence of the activity of thinking, and more particularly of that part of this activity which prepares the manifestation of thinking. From this one can see in what sense thinking finds its counterpart in the physical organization. When we see this, we can no longer misjudge the significance of this counterpart of the activity of thinking. When we walk over soft ground, our feet leave impressions in the soil. We shall not be tempted to say that these footprints have been formed from below by the forces of the ground. We shall not attribute to these forces any share in the production of the footprints. Just as little, if we observe the essential nature of thinking without prejudice, shall we attribute any share in that nature to the traces in the physical organism which arise through the fact that the thinking prepares its manifestation by means of the body.
Philosophy of Freedom, Chapter 12, Author's addition, 1918
In these chapters on the human will I have shown what man can experience in his actions so that, through this experience, he comes to be aware: My will is free. It is particularly significant that the right to call an act of will free arises from the experience that an ideal intuition comes to realization in the act of will. This experience can only be the result of an observation, and is so, in the sense that we observe our will on a path of development towards the goal where it becomes possible for an act of will to be sustained by purely ideal intuition. This goal can be reached, because in ideal intuition nothing else is at work but its own self-sustaining essence. When such an intuition is present in human consciousness, then it has not been developed out of the processes of the organism, but rather the organic activity has withdrawn to make room for the ideal activity (see Chapter 9). When I observe an act of will that is an image of an intuition, then from this act of will too all organically necessary activity has withdrawn. The act of will is free. This freedom of the will cannot be observed by anyone who is unable to see how the free act of will consists in the fact that, firstly, through the intuitive element, the activity that is necessary for the human organism is checked and repressed, and then replaced by the spiritual activity of the idea-filled will. Only those who cannot make this observation of the twofold nature of a free act of will, believe that every act of will is unfree. Those who can make this observation win through to the recognition that man is unfree in so far as he cannot complete the process of suppressing the organic activity; but that this unfreedom tends towards freedom, and that this freedom is by no means an abstract ideal but is a directive force inherent in human nature. Man is free to the extent that he is able to realize in his acts of will the same mood of soul that lives in him when he becomes aware of the forming of purely ideal (spiritual) Intuitions.