VII
Inner Processes in the Human Organism.
Sense-Perception, Breathing, Sleeping, Waking, Memory.
Dornach, December 22, 1922
MAN perceives the things of the world through his senses
but with his ordinary consciousness he does not perceive what
takes place within the senses themselves. Were he to do
this in everyday life he would not be able to perceive the
outer world. The senses must, as it were, renounce themselves
if they are to bring to man's cognizance what lies outside the
senses in the world immediately surrounding him on Earth. If
our ear could speak or our eye could speak, if we could by this
means become aware of the processes taking place in those
organs, we should not be able to hear what is outwardly audible
nor see what is outwardly visible. But it is precisely this
that enables man to know the world round about him, in so far
as he is an Earth-being; he does not, however, thereby learn to
know himself. This presupposes that during the process
of acquiring self-knowledge one is able to suspend all
cognition of the outer world, so that for a time nothing at all
is experienced from the external world.
In
Spiritual Science it has always been the endeavor to discover
methods through which man may acquire true self-knowledge, and
you are aware from the many different lectures I have given,
that by this self-knowledge I do not mean the ordinary kind of
brooding contemplation of the everyday self; for all that a man
experiences thereby is simply a reflex picture of the external
world. He learns nothing that is new; he merely gets to know,
as it were in a mirror, what he has experienced in the outer
physical world. True self-knowledge must, as you know, proceed
through methods which silence not only the earthly outer world,
but also the everyday soul-content which, as it exists in
actual consciousness, is simply a mirror-picture of the outer
world. And through the methods described in the book
Knowledge of the Higher Worlds and Its Attainment, you
know that spiritual research advances first to what is called
Imaginative Cognition. Whoever advances to this Imaginative
Cognition has before him, to begin with, everything from the
supersensible world that can clothe itself in the images and
pictures of this form of higher knowledge. And when he has
acquired the inner faculty of Imaginative vision of the world,
he is in a position to follow what takes place in the human
sense-organs.
It
would not be possible to follow what takes place in the
sense-organs if something were to go on there only while the
outer world were being perceived through them. When I am seeing
an object of the outer world, my eye is still. When I am
hearing some sound of the outer world my ear is still. This
means that what the ear becomes aware of is not what goes on
within the ear itself but what is continuing from the external
world into the ear. But if, for example, the ear were only to
be active in connection with the external world as long as
outer perception were taking place, we should never be able to
observe the process that goes on in the ear itself,
independently of the outer world. But you all know that a
sense-impression has an after-effect in the senses, apart from
the fact that the senses always take part even when we are
merely thinking actively in our ordinary consciousness.
It
is possible to withdraw entirely from the external world in so
far as it is a world of color, of sound, of smell, and so
forth, and give attention only to what goes on within, or by
means of, our sense-organs themselves. When we reach this point
we have taken the first step towards acquiring true knowledge
of man. To take the simplest example, let us say we want to
understand how an impression made upon the eye from outside
dies away. A person who has acquired the faculty of Imaginative
Cognition is able, because he is perceiving nothing in the
external world, to follow this dying away of the
sense-impression. That is to say, he is following a process in
which the sense-organ as such is involved, although at this
moment it is actually not in connection with the external
world. Or, let us say, someone can picture vividly to himself
something he has seen, realizing how the organ of sight
participated in the living thought of the colors, and so on.
The same can be done in the case of all the senses. Then such a
person actually becomes aware that what takes place within the
senses themselves can only be perceived by Imaginative
Cognition. A world of Imaginations appears before our soul as
if by magic when we live, not in the external world, but
in the senses themselves. And then we realize that our
senses actually belong to a world other than the one we
perceive through them in our Earth-existence. Nobody who is
truly in a position, through the acquisition of Imaginative
Knowledge, to observe the activity of his own senses, can ever
doubt that man, as a being of sense, belongs to the
supersensible world.
In
the book Occult Science, I have called the world that
man learns to know by thus withdrawing his attention from the
outer world and living within his own senses, the world of the
Angeloi, the Beings who stand one stage higher than man.
What is it that actually happens in our senses? We can fathom
it if we are able to observe the inner activity of the senses
while we are not actually perceiving with them. Just as we can
remember an experience that took place years before, although
it is no longer present, so, if we are able to observe the
senses while they are not engaged in any act of perception, we
can acquire knowledge of what happens there. It cannot be
called remembrance, for that would convey a fallacious idea;
nevertheless, in what we perceive we can at the same time
perceive the processes that are engendered in the senses by the
outer world through color, sound, smell, taste, touch, and so
forth.
In
this way we can penetrate into something of which man is
otherwise unconscious, namely, the activity of his own senses
while the outer world is transmitting its impressions to him.
And here we become aware that the breathing process — the
inbreathing of the air, the distribution of the air in the
human organism, the outbreathing — works in a remarkable
way through the whole organism. When we breathe in, the inhaled
air passes into the very finest ramifications of the senses,
and here the rhythmical breathing comes into contact with what
is called in Spiritual Science, the astral body of man. What
goes on in the senses depends upon the astral body coming into
contact with the rhythmical breathing process. Thus when you
hear a tone, it is because in your organ of hearing the astral
body can come into contact with the vibrating air. It cannot do
this in any other part of the human organism, but only in the
senses. The senses are present in man in order that the astral
body can contact what arises in the human body through the
breath. And this happens not only in the organ of hearing but
in every sense-organ; even in the sense of touch or feeling
that extends over the whole organism the astral body actually
comes in contact with the rhythmical breathing, that is to say,
with the action of the air in our organism.
It
is precisely when studying these things that we realize how
necessary it is to keep in mind that man is not merely a solid
structure, but almost 90% a column of water; as the air
circulates all the time in the inner processes of his body, he
is also an air-organism. And the air-organism, with its weaving
life, comes into contact, in the sense-organs, with man's
astral body. This takes place in very manifold ways in the
sense-organs, but speaking generally it may be said that this
meeting is the essential factor in all sensory processes.
To
observe how an astral body comes into contact with the air is
not possible unless we enter the Imaginative world. With
Imaginative Cognition other conditions are perceived in the
environment of the Earth where the astral forces come into
contact with the air. But within us as human beings, what is of
essential importance is that the astral body comes into contact
with the breathing process and with what is actually sent by
the breathing process through the bodily organism.
Thus we learn to know the weaving activity of the Beings
belonging to the hierarchy of the Angeloi. The only true
picture we can have of it is that in the unconscious process
which takes its course in sense-perception, this world of
supersensible Beings is working and weaving, passing in and
out, as it were, through the doors of our senses. When we hear
and when we see, this is a process that does not take place
only through our arbitrary will, but belongs also to the
objective world, operating in a sphere where we men are not
even present, yet through which we are truly men, men endowed
with senses.
You
see, when our astral body between waking and falling asleep
enters into relation in the sphere of our senses with the air
that has now become rhythmical breathing and has therefore
changed in character, we learn, so to say, to know the
outermost periphery of man. But we learn to know still more of
man if we can reach the higher stage of supersensible cognition
called Inspiration in the books already mentioned.
At
this point we must think of how man is subject to the
alternating states of waking and sleeping life.
Sense-perception too is subject to alternation. Perceptions
would not have the right effect upon our consciousness if we
were not able continually to interrupt the process involved.
You know from purely external experiences that prolonged
surrender to a sense-perception impairs consciousness of it. We
must again and again withdraw from a given sense-impression,
that is to say, we must alternate between the impression and a
condition when we have no impression. For our consciousness to
be normal as regards sense-impressions depends upon our being
able also to withdraw the senses from the impression that is
being made upon them; sense-perception must always be subject
to these brief alternating conditions. These alternations also
occur in longer periods of our life, for we alternate once in
every twenty-four hours between waking and sleeping.
You
are aware that when we pass over into the condition of sleep,
our astral body and ego leave our physical and etheric bodies.
Consequently between going to sleep and waking the astral body
enters into relation with the outer world, whereas between
waking and going to sleep it is related only to what goes on
within the human body. Picture to yourselves these two states,
or these two processes: the astral body between waking and
going to sleep in connection with what occurs within the human
physical and etheric bodies, and the astral body between going
to sleep and waking in connection with the outer world, no
longer with the physical and etheric bodies of man himself.
The
spheres of the senses in us are already almost an outer world
— if I may use an expression which, though paradoxical,
you will understand. Think, for example, of the human eye. It
is like an independent being — naturally I mean this only
analogously — but it is truly like an independent being
placed there in a cavity in the skull, then continuing further
towards the interior with comparative independence. The eye
itself, although permeated with life, is remarkably like a
physical apparatus. The processes in the eye and the processes
in a physical apparatus can be characterized in a remarkably
similar way. The soul, it is true, comprises the processes
arising in the eye, but, as I have often said, the sense-organs
or the spheres of the senses are like gulfs which the outer
world extends into us, as it were, and in the spheres of the
senses we participate far more in the outer world than we do in
the other domains of our organism.
When we turn our attention to some inner organ such as the
kidneys, for example, we cannot say that there we share in
something external by virtue of experiencing the processes of
the organ itself. But in experiencing what goes on in the
senses, we experience the outer world at the same time. I beg
you to disregard entirely things that may be known to you from
treatises on the physiology of the senses and so forth. I am
not now referring to any of these things but to the fact that
is perfectly accessible to ordinary human understanding,
namely, that the process which takes place in the senses can
more readily be grasped as something that extends into us from
without and in which we participate, than as something we bring
about inwardly through our organism. Hence it is also a fact
that in the senses our astral body is practically in the outer
world. Especially when we have deliberately surrendered
ourselves to sense-perceptions of the outer world, our astral
body is actually almost entirely submerged in the outer world,
though not to the same extent in the case of all the senses. It
is completely submerged in the outer world while we
sleep. So that from this point of view sleep is a kind of
enhancement of surrender of the senses to the outer world. When
your eyes are closed, your astral body also withdraws more into
the interior of the head; it belongs more to you yourself. When
you look out in the normal way, then the astral body draws into
the eye and participates in the outer world. If it passes
entirely out of your organism, then you go to sleep. Surrender
of the senses to the outer world is, in fact, not what is
ordinarily supposed, but as regards consciousness is really a
stage on the way to going to sleep.
Thus in acts of sense-perception man participates to some
extent in the outer world; in sleep he participates in it
fully. With Inspiration (knowledge through Inspiration) he can
become aware of what is going on in the world in which he is
with his astral body between sleeping and waking.
With Inspired Cognition, however, man can become aware of
something else, namely the moment of waking. The moment of
waking is as it were something that is more intense, more
vivid, but may nevertheless be compared with closing the
eyes.
When I am standing in front of a color, I surrender my astral
body to that in the eye which, as I said, is nearly outside,
namely, the process occasioned by a color from the external
world making an impression upon my eye. When I close my eyes I
draw my astral body back into myself; when I wake, I draw my
astral body back from the outer world, from the Cosmos. Often,
infinitely often during the waking life of day, in connection
with the eyes or the ears, for example, I do the same with my
astral body as I do on waking, only then my whole organism is
involved as a totality. On waking I draw back my whole astral
body. Naturally, this process of drawing back the astral body
on waking remains unconscious in the ordinary way, just as the
sense-process itself remains unconscious. But if this moment of
waking becomes a conscious experience for one who has reached
the stage of Inspiration, it is at once evident that this
entrance of the astral body takes place in a quite different
world from that in which we otherwise live; above all it is
very often obvious how difficult it is for the astral body to
come back again into the physical and etheric bodies.
Hindrances are there.
It
can truly be said that one who begins to be aware of this
process of the return of the astral body into the physical and
etheric bodies experiences spiritual storms and percussions.
These spiritual storms show that the astral body is diving down
into the physical and etheric bodies but these bodies are not
like the descriptions given by anatomists and physiologists,
for they too belong to a spiritual world. Both the
so-called physical body and the somewhat nebulous etheric body
are rooted in a spiritual world. In its real nature the
physical body reveals itself as something quite different from
the material image presented to the eye or to ordinary
science.
This descent of the astral body into the physical and etheric
bodies can appear in imagery of infinite variety. Let us say a
burning piece of wood drops spluttering into water — that
is the simplest, the most abstract analogy for the experience
that may arise in one who is just beginning to have knowledge
of this process. But then it becomes inwardly real in manifold
ways, and is afterwards completely spiritualized inasmuch as
what at first can only be compared in its appearance to a
raging storm becomes permeated subsequently with harmonious
movements, giving the impression that something is speaking, is
saying or announcing something.
What is thus announced clothes itself to begin with in pictures
of reminiscences from ordinary life; but this changes in course
of time and we gradually come to experience a world that is
also around us but in which our experiences cannot be called
reminiscences of ordinary perceptions, because they are of an
entirely different character and because they show us in
themselves that this is a different world. It can be perceived
that man with his astral body passes out of his environment
into the physical and etheric bodies by way of the whole
breathing process. The astral body that is active in the senses
contacts the delicate ramifications of the breathing process
and penetrates into the subtle rhythms in which the breathing
process reaches into the sphere of the senses. At the moment of
waking the astral body leaves the outer world, enters into the
physical and etheric bodies and seizes hold of the breathing
process which has been left to itself during the period of
sleep. Along the paths of the breathing processes, of the
moving breath, the astral body enters into the physical and
etheric bodies and spreads out as does the breath itself.
At
the moment of waking, ordinary consciousness swiftly obtrudes
itself into the perception of the outer world, and quickly
unites experience of the breathing process with experience of
the organism as a whole. Consciousness at the stage of
Inspiration can separate this flow of the astral body along the
paths of the breathing rhythm and become aware of the rest of
the organic process — although naturally the latter does
not take its course on its own. Not only at this moment of
waking, but at every moment the movement of the breath in the
human organism is of course connected inwardly with the other
processes in the organism. But in the higher consciousness of
Inspiration the two can be separated. We follow how the astral
body, moving along the paths of the rhythmical breathing,
enters into the physical body, and then we learn to know
something that otherwise remains completely unconscious.
After having experienced all the states of consciousness which
accompany this entrance of the astral body and are objective
— not subjective — states of feeling, the knowledge
comes to us that man, inasmuch as he is not merely a being of
sense but also a being of breath, has his roots in the world I
have called in Occult Science the world of the
Archangeloi. Just as the Beings of the supersensible world
standing one stage above man are active in his sense-processes,
so are the Beings of the spiritual world standing two stages
above him active in his breathing process. They pass in and
out, as it were, as he goes to sleep and wakes.
Something of great significance for human life presents itself
to us when we observe these processes. If our waking life was
not interrupted by sleep, although impressions of the outer
world would come to us, these impressions would last only for a
short time. We could not develop a lasting power of memory. You
know how fleetingly the pictures work in the senses as
after-images. Processes activated more deeply in the organism
continue to work for a longer time; but the after-effects would
not continue for more than a few days if we did not sleep.
What is it that actually goes on in sleep? Here I must remind
you of something I said here very recently, describing how
during sleep, with his astral body and his ego, man always
lives through in backward order what he has experienced in the
physical world in the preceding waking period. Let us take a
regular waking period and a regular sleeping period — it
is however just the same for irregular periods. A man wakes up
on a certain morning, busies himself during the day, goes to
rest in the evening and sleeps through the night for about a
third of the time he has been awake. Between waking and going
to sleep he has a series of experiences, daytime experiences.
During sleep he actually lives through in backward order what
had been experienced during the day. The life of sleep goes
backward with greater rapidity, so that only a third of the
time is needed.
What has actually happened? If we were to sleep according to
the laws of the physical world — I do not now mean the
body, for the body sleeps according to those laws as a matter
of course — but if in the conditions of existence outside
the physical and etheric bodies, in our ego and our astral
body, our sleep were governed by the same laws which govern our
waking life by day, this movement backwards would not be
possible, for we should simply have to go forward with the flow
of time. We are subject to altogether different laws when in
our astral body and ego we are outside the physical and etheric
bodies.
Now
think of the following. Today is the 22nd December; this
morning was for you, when you woke from sleep, the morning of
the 22nd December. Presently you will go to sleep and by the
time you wake tomorrow, your experiences in their backward
order, will have brought you again to the morning of today, the
22nd December. So you have gone through an inner process in
which you have turned back. When you wake tomorrow, the morning
of 23rd December, the process will have carried you back to the
morning of the 22nd December. You wake up; at the same moment
— because now your astral body, contrary to the laws it
has been obeying during your sleep, makes the jerk through your
body into the ordinary physical world — at the same
moment you are compelled in your inmost soul-life to go forward
quickly with your ego and astral body to the morning of the
23rd December. You actually pass through this process
inwardly.
I
want you to grasp in its full significance what I am now going
to say. If you have some kind of gas in a closed vessel, you
can compress this gas so that it becomes denser. That is a
process in Space. But it can be compared — naturally
only compared — with what I have just been
describing to you. You go back in your astral body and your ego
to the morning of December 22nd, and then, when you next wake,
you jerk quickly forward to the morning of December 23rd. You
impel your soul forward in Time. And through this
process your soul-being, your astral body, becomes so condensed
within Time, that it carries the impressions of the outer world
not only for a short period, but as enduring memory. Just as
any gas that is condensed exercises a stronger pressure, has
more inner power, so does your astral body acquire the strong
power of remembrance, of memory, through this inner
condensation in Time.
This gives us an idea of something that otherwise always
escapes our consciousness. We are apt to conceive that Time
flows on evenly, and that everything taking place in Time also
flows on evenly with it. As regards Space we know that whatever
is extended in Space can be condensed; its inner power of
expansion increases. But what lives in Time, the element of
soul, can be condensed too — I am speaking figuratively,
of course — and then its inner power increases. And for
man, one of these powers is the power of memory.
We
actually owe this power of remembrance, of memory, to what
happens during our sleep. From the time of going to sleep until
waking we are in the world of the Archangeloi, and together
with the Beings of that hierarchy we cultivate this power of
memory. Just as we cultivate the power of sense-perception and
the combining of sense-perceptions together with the Beings of
the hierarchy of the Angeloi, so do we cultivate this power of
memory, which is a more in ward power, more connected with the
centre of our being, in communion with the world of the
Archangeloi.
True knowledge of man does not exist in a nebulous, mystic form
of brooding introspection; true knowledge of man, with every
further step that is taken into the inner life, leads at the
same time into higher worlds. We have spoken today of two such
steps. If we contemplate the sphere of the senses we are in the
sphere of the Angeloi; if we contemplate the sphere of memory,
we are in the sphere of the Archangloi. Self-knowledge is at
the same time knowledge of the Gods, knowledge of Spirit,
because every step that leads into man's inner being leads
ipso facto into the spiritual world. And the deeper the
penetration within, the higher — to use a paradox —
is the ascent into the world of spiritual Beings.
Self-knowledge, if it is earnest, is true World-knowledge,
namely, knowledge of the spiritual content of the World.
From what has been said you can understand why in ancient
times, when certain oriental peoples were striving to acquire
an instinctive kind of spiritual vision, the aim was to make
the breathing process into a conscious process by means of
special breathing exercises. In point of fact, as soon as the
breathing process becomes a conscious process, we enter into a
spiritual world.
I
need not say again today that those ancient practices should
not be repeated by modern man with his different constitution,
but should be replaced by others which are set forth in the
books mentioned. It can however be said with truth in the case
of both kinds of knowledge, the knowledge based upon the old,
mystical clairvoyance and the knowledge yielded by the exact
clairvoyance proper to the modern age, that genuine observation
of the processes which take place inwardly in man leads at the
same time into the spiritual world.
There are people who say: All this is unspiritual, for the aim
is to investigate the senses, the breathing. They call it
materialistic self-knowledge in comparison with nebulous
mystical experience. But let them try to practice it for once!
They will soon discover that genuine knowledge of the
sense-process reveals it to be a spiritual process and that to
regard it as a material process is sheer illusion. And the same
applies to the breathing process. The breathing process is a
material process only when seen externally. Seen from within,
it is through and through a spiritual process, actually taking
its course in a world far higher than the world we perceive
through our senses.
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