Lecture III
Dornach, August 8, 1920
Today, I should
like to add depth to what has recently been discussed by
linking it to an old theme already familiar to many of you.
Years ago, I once characterized the totality of the human senses.
[ Note 15 ]
You know that in speaking of the senses one usually lists sight,
hearing, smell, taste and touch. In more recent times, even
some scientists have been driven to refer to other senses
that are located, as it were, further within man, a sense of
balance, and so on. This whole concept of the human senses
lacks coherence, however, and, above all, inner integration.
When we focus on the conventionally enumerated senses, we
actually are always dealing only with one part of the human
sense organization. It is not until twelve senses are taken
into consideration that we have completely explored the
sensory organization of man. First of all, we wish today to
enumerate and to describe briefly these twelve senses.
Since one can
begin anywhere with the enumeration and characterization of
the senses, let us start, for instance, by considering the
sense of sight. First, we will consider its nature in an
external way that everyone can substantiate for himself. The
sense of sight transmits to us the surface of external
corporeality which confronts us in color, brightness or
darkness. We might describe these surfaces in a great variety
of ways to arrive at what the sense of sight mediates. If we
now penetrate through sense perception into the inner being
of external corporeality, if, through our sense organization,
we convey to ourselves what does not lie on the surface but
continues more into the interior of the body, then this must
take place through the sense of warmth. Again, drawn more
closely to us, linked to us, inclined towards us from the
surface of the corporeality, we perceive certain qualities
through the sense of taste. It is located, as it were, on the
other side of the sense of sight. When you consider colors,
brightness and darkness, and when you consider taste, you
will realize that what confronts you on the surface of
corporeality is something mediated by the sense of sight.
What meets you in the interplay with your own organism, what
frees itself in a way through sensation from the surface and
moves towards you, is mediated by the sense of taste.
Now let us
imagine that you go still further into the inner corporeality
than is possible through the sense of warmth and that you
focus not only on what permeates a body from outside, but on
what inwardly pervades it like warmth, that by its very
nature is an inner quality of bodies. You strike a metal
plate, for example, and hear its sound. You then perceive
something of the substantiality of this metal plate, that is,
of the inner metallic essence. When you perceive warmth the
sense of warmth conveys to you what permeates the bodies as
general warmth but certainly is within them; you perceive
through the sense of hearing what is already bound up with
the inner nature of things. If you go to the other side, you
arrive at something that the body in question exercises upon
you as an effect, but which is a much more inward quality
than what is perceived through the sense of taste. Smelling
is, materially speaking, much more inward than tasting.
Tasting comes about by bodies just stimulating, as it were,
our secretions which then unite themselves superficially with
our inner being. Smelling signifies quite an important change
in our inner being, and the mucous membrane of the nose is
organized in a much more inward way, materially speaking of
course, than the organs of taste.
If you
penetrate still further into the interior of the outer bodily
nature to where the external corporeality becomes more
soul-like, you enter then through the sense of hearing into
the nature of the metallic element; you arrive at what is, in
a way, the soul of the latter, but you penetrate still
further, particularly into the external, when you perceive
not only with the sense of hearing but with the word sense,
the speech sense. It is a total misconception to believe that
with the sense of hearing we exhaust the contents of the word
sense. One may well hear something but need not grasp the
content of the words to the point where they are understood.
Even in regard to the organic organization, a difference
exists between the mere hearing of sounds and the perception
of a word. The hearing of sound is transmitted through the
ear; the perception of a word is mediated through other
organs that are as much of a physical nature as are those
transmitting the sense of hearing. We also penetrate deeper
into the essence of something external when we understand it
through the word sense than when we merely hear its inner
nature through sound.
Mediation
through the sense of touch is still more inward, already
quite separate from the objects, much more so than is the
case with the sense of smell. When you touch objects, you
actually perceive only yourself. You touch an object and if
it is hard it presses forcibly on you; if it is soft its
pressure is only slight. You perceive nothing of the object,
however; you sense only the effect upon yourself, the change
in yourself. A hard object pushes your organs far back into
you. You perceive this resistance as a change in your own
organism when you perceive by means of the sense of touch.
You see, do you not, that as we move in there with our inner
sensing, we are going out of ourselves. With the sense of
taste, we are only outside ourselves to a slight degree; with
the sense of sight, we are further outside and on the surface
of objects. Through the sense of warmth, we already penetrate
into the body. We enter into its being even more so with the
sense of hearing, and we are poured into its essence through
the word sense. By contrast, we penetrate our own interior
already somewhat with the sense of taste; this is more the
case with the sense of smell and still more with that of
touch. Then, if we press still further into our interior, we
come upon a sense which is usually no longer mentioned, at
least not often. It is a sense by which we differentiate
between our standing up or lying down, and through which we
perceive when we are standing on our two feet, that we are in
a state of balance. This experience of equilibrium is
transmitted by the sense of balance. There, we penetrate
completely into our interior; we perceive the relationship of
our own inner being to the world outside, within which we
experience ourselves in a state of equilibrium. We perceive
this, however, entirely within our inner being.
When we
penetrate further into the external world than we can by
means of the word sense, this occurs through the sense of
thought. To perceive the thoughts of another being actually
requires another sense organ differing from the mere word
sense. On the other hand, if we penetrate still further into
ourselves we find a sense that inwardly reveals to us whether
we are at rest or in movement. We don't only observe whether
we are remaining still or moving simply by virtue of the
external objects moving past us; through the extension or
retraction of our muscles and through the configuration of
our body insofar as the latter changes when we move about, we
can inwardly perceive to what extent we are in motion, and so
forth. This happens through the sense of movement.
When we
confront human beings, we not only perceive their thoughts
but the ego itself. The ego, too, is not yet perceived when
one merely perceives the thoughts. For the same reason that
we separate the sense of hearing from that of sight, we must
recognize a special ego sense upon entering into the more
subtle configuration of the human organization — a
sense with which to perceive an “I” or ego. When
we penetrate the ego of another person with our perception,
we go out of ourselves the most.
When do we
enter the most into ourselves? When, within the general
feeling of life, we perceive what we always have as our
consciousness in the waking condition; when we perceive that
we are; when we experience ourselves inwardly; when
we sense that we are we. All this is mediated by the life
sense.
Here I have
written down for you the twelve senses that constitute the
complete sensory system. You can readily see from this that a
certain number of our senses are directed more toward the
outside, adapted more for penetrating the outer world. When
we consider this circle (see drawing) the extent of our sense
world, we can say: Ego sense, sense of thinking, word sense,
sense of hearing, sense of warmth, sense of sight and sense
of taste are the outwardly directed senses. On the other
hand, where we predominantly perceive ourselves through the
things and where we perceive more the effects of things in
us, we have the remaining senses: Life sense, sense of
movement, sense of balance, and the senses of touch and
smell. They form more the sphere of man's inner being. They
are senses that open themselves in an inward direction and,
through perception of what is within, transmit to us our
relationship to the cosmos (see dark blue area in drawing).
Thus, when we have the complete system of the senses we can
say: We have seven senses that are directed more toward the
outside. The seventh sense is already doubtful — the
sense of taste that stands right on the boundary between what
refers to the external bodies and what they exercise upon us
as an effect. The other five senses are senses that show us
completely inward processes taking place within us, which
are, however, effects of the external world upon us. Today, I
should like to add the following to this systematic
arrangement of the senses which is familiar to most of
you.
You know that
when man rises from the ordinary knowledge of the senses to
higher knowledge he is able to do that by emerging out of his
physical body with his soul-spiritual part. Then the higher
forms of cognition appear, namely, Imagination, Inspiration
and Intuition. They have already been described in my
Occult Science, an Outline
and in my book
Knowledge of the Higher Worlds and Its Attainment.
[ Note 16 ]
You will easily be
able to represent to yourselves, however, that since we have
this membering of the senses before us, we are able to arrive
at a special characterization of what perception of the
higher worlds is. We emerge out of ourselves. But what
boundary do we cross over then? If we remain within
ourselves, our senses form our boundary. When we emerge out
of ourselves, we penetrate outward through the senses. It is,
of course, a matter of fact that when our soul-spiritual part
leaves the corporeal sheath, it penetrates outward through
the senses. We therefore pass through the external senses in
an outward direction, through the senses of taste, sight,
warmth, hearing, the word sense, the thought and ego senses.
We shall see later what we reach when we penetrate inward
through the other boundary where the senses open in the
inward direction. So we penetrate through the senses to the
outside when we leave our bodily boundary, as it were, with
our soul-spiritual entity. Here, for example (indicating the
drawing), we pass outward by the sense of sight. It signifies
that we penetrate outward with our soul-spiritual being by
leaving behind our organs of sight. Particularly, when we
leave our corporeality through the eyes and move about the
world, seeing with our soul eyes, yet leaving the physical
eyes behind, we arrive in that region where Imagination holds
sway (see drawing).
And when,
through initiation, we are actually capable of penetrating
through the eye in particular out into the spiritual world,
then we attain to pure Imaginations, imaginations that are
pictures, so to speak, just as the rainbow is a picture
— pure pictorial imaginations weaving and living in the
soul-spiritual realm.
When we pass
out through the organ of taste, the pictures appear tinged
with the last remnants of material existence. We can say that
the imaginations are then colored, literally touched here and
there with materiality. We do not have pure images as in the
rainbow; we get something that is tinged, containing in a
kind of image something like a last residue of material
substance. We come to ghosts, real specters, when we depart
the physical body through the organ of taste.
When one leaves
the physical body through the sense of warmth, one also
receives pictures that are tinged. The images that are
otherwise as pure as the rainbow, for instance, appear so
that they affect our soul in a certain way. This is what
their tinge now consists of. In case of the organ of taste,
the image becomes condensed, so to speak, into something
spectral. On the other hand, when we emerge through the sense
of warmth, we also attain to imaginations but to a kind that
have sympathetic and antipathetic soul effects, affecting us
with warmth or coldness of soul. These images, therefore, do
not appear passively, as did the others; they appear warm or
cold in terms of the soul.
Now when we
leave our body through the ear, through the sense of hearing,
we come out into the soul-spiritual world and experience
Inspiration. Previously, here (indicating the drawing) we
experienced imaginations tinged by what affects our soul.
When we leave our body through the sense of hearing, we
penetrate into the sphere of Inspiration. Although these
senses are directed more to the outside, now, when we leave
the body, what passes over from the sense of warmth to the
sense of hearing penetrates more into our soul-spiritual
inner being, for inspirations belong more to the inner nature
of soul and spirit than do imaginations. We are closely
touched, not only emotionally, but we feel ourselves
permeated by inspirations. Just as we feel ourselves
permeated corporeally by the air we inhale, so we feel our
soul permeated by inspirations when we enter those regions
where they are to be found upon leaving the body through the
sense of hearing.
The
inspirations are once again tinged when we leave the body
through the word sense, the sense of speech. It is of
particular importance for anyone who acquires a feeling for
the sense of speech to become familiar with this organ, which
is just as real in the physical organization as is the sense
of hearing. When the soul and spirit leave the physical body
through this organ, Inspiration is tinged with inner
experience, with a feeling of oneness with the foreign
being.
When we leave
the body through the sense of thinking, we penetrate into the
sphere of Intuition. And when we leave the body through the
ego sense, the intuitions are tinged by the beingness of the
spiritual outer world.
Thus, we
penetrate more and more into the essence of the spiritual
outer world as soon as we leave the body with our soul and
spirit. More and more, we become aware that everything
surrounding us is in fact the spiritual world. Man, however,
is in a sense forced out of the spiritual world. What is
behind the senses he only perceives when he leaves the body
with his soul-spiritual being. What is perceived, however, is
molded by the senses. Intuitions appear through the ego sense
and the sense of thinking but only as impressions of
intuitions; inspirations appear as impressions through the
word sense and sense of hearing; imaginations appear through
the sense of warmth and sight and, to a lesser degree,
through the sense of taste, but toned down, taken and
transformed into the sensory element. Schematically, one
could sketch it like this. On the boundary is the perception
of the sense world (red). If one emerges with one's soul and
spirit, one penetrates into the spiritual world (yellow)
through Imagination, Inspiration and Intuition. And what is
to be perceived in imaginations, inspirations and intuitions
is out there. Yet, as it penetrates us, it turns into our
sense world.
You see, there
are no atoms out there as materialists imagine. Out there is
the world of imaginative, inspired and intuitive elements,
and as this world affects us, the impressions of it arise in
the outward sense perceptions. From this you realize that
when we penetrate through our skin which encloses the sense
organs to the outside, as it were, but in the various
directions in which the senses are effective, we arrive in
the objective soul-spiritual world. Through the senses, which
we have recognized as the ones opening to the outside, we
penetrate into the external world.
Thus you see
that when the human being enters into the outer world through
his senses, when he crosses over the threshold — which,
as you can see from all this, is quite near — in the
direction of the external world, he penetrates into the
objective world of soul and spirit. This is what we try to
attain through spiritual science, namely to enter into this
objective soul-spiritual world. We come into a higher sphere
by penetrating through our outer senses into that which is
covered for us by a veil within the sense world.
Just as we
penetrate outward through the outer senses, what happens when
we now penetrate into our inner nature through the inner
senses, the life sense, the sense of movement, of balance, of
touch and smell? Here, the matter is very different. Let us
write down these inner senses once again: Sense of smell,
touch, balance, movement and life. In everyday life, we do
not actually perceive what occurs in the realm of these
senses; it remains subconscious. What we do perceive with
these senses is already radiated upward into the soul.
If this is the
external spiritual world of Imagination, Inspiration and
Intuition (see drawing below, red), it shines its rays, in a
manner of speaking, upon our senses. Through these senses,
the sensory world is produced and placed before us. The
external world of spirit is thus moved inward by one degree.
What surrounds these senses, however, what stirs below in the
corporeality (orange), is not directly perceived. Just as the
objective outer world of spirit is not directly perceived but
is perceived only in its condition of being pushed into our
senses, so we do not directly perceive all that stirs in our
body, but only what is pushed up into the soul region. One
perceives the soul effects of these inner senses to a certain
extent. You do not perceive the life processes themselves.
What you do perceive of the life sense is what of it is
expressed in a feeling of inner well-being pervading us in
waking consciousness, which is something you are not aware of
in sleep, and which is only disturbed when something within
hurts us. It is the life sense normally radiating upward as a
feeling of comfort that is disturbed through pain in the same
way as an external sense is disturbed when a person has a
hearing loss. Generally, however, the life sense is
experienced in a healthy person as a feeling of being
comfortable. This feeling of overall well-being, which is
heightened after a good meal, and somewhat lowered by hunger,
this undefined inner sense of self is the effect of the life
sense that has rayed into the soul.
The sense of
movement is expressed in what takes place in us when, through
contraction and elongation of our muscles, we perceive
whether we are walking or standing still, jumping or dancing.
We perceive whether or how we are in motion through this
sense of movement. When it is radiated into the soul, this
sense results in that feeling of freedom which allows man to
sense himself as soul, namely, the experience of one's own
free soul element. The fact that you experience yourself as a
free soul is due to the effects of the sense of movement. It
is due to what streams into your soul from the muscular
contractions and elongations, just as inner comfort or
discomfort is brought about by the results, the experiences
of the life sense flowing into your soul realm.
When the sense
of balance streams into the soul, the soul element is already
considerably detached. Unless we have just fainted and are
completely unconscious, just think how little we actually
become aware of how we are placed into the world in a
condition of equilibrium. How then do we sense the
experiences of the sense of balance which radiate into the
soul? That is entirely a soul experience. We feel it as inner
tranquility, that inner tranquility which brings it about
that when I go from one place to another I do not leave
behind the being contained within my body but take it along;
it remains, quietly, the same. Thus, I could fly through the
air and yet quietly remain the same person. This is what
makes us appear to be independent of time. I do not leave
myself behind today, I am the same tomorrow. This sense of
being independent of the corporeality is the inpouring of the
sense of balance into the soul. It is the sensation of
experiencing oneself as spirit.
Still less do
we perceive the inner processes of the sense of touch which,
in fact, we project entirely to the outside. We can sense
whether bodies are hard or soft, rough or smooth, made of
silk or wool. We project the experiences of touch entirely
into external space. What we have in the sense of touch is
actually an inner experience, but what takes place within
remains completely in the subconscious. Only a shadow of it
is present in the properties of the sense of touch ascribed
to the objects. The organ of the sense of touch, however,
causes us to feel whether the things are silken or woolen,
hard or soft, rough or smooth. This, too, sends it effects
within. It radiates into the soul, but the human being is not
aware of the connection of his soul experiences with what the
sense of touch attains in touching, because the two aspects
are greatly differentiated — namely, what streams to
the soul within and what is experienced on the surface
outside. What does, however, stream into the soul is nothing
else but being permeated with the feeling of God. Without the
sense of touch, man would have no feeling for God. What is
felt by the sense of touch as roughness and smoothness,
hardness and softness, is the element streaming outward. What
is turned back as a soul phenomenon is the condition of
permeation with universal cosmic substance, with being as
such. It is precisely through the sense of touch that we
ascertain the existence of the outer world. When we see
something, we do not immediately believe that it is indeed
present in space; we are convinced of its spatial existence
when the sense of touch can grasp it. What permeates all
things and penetrates into us also, what holds and bears all
of you — this all-pervading substance of God —
enters consciousness and is the inwardly reflected experience
of the sense of touch.
You are
familiar with the outward radiation of the sense of smell.
When the sense of smell radiates its experiences towards
man's inner being, however, he no longer takes note of how
these inner experiences coincide with the external ones. When
a person smells something, it is the extension of his sense
of smell to the outside; he projects the images to the
external realm. This effect is also projected within; man,
however, is aware of it less frequently than of the outward
effect. Many people like to smell fragrant things and
experience the outward emanation of the sense of smell. There
are also people who surrender themselves to what grips the
inner being as the effect of the sense of smell so intensely
that it not only pervades the human being like the feeling of
God, but places itself in him in such a manner that he
experiences it as the mystic oneness with God.
5. sense of smell = mystical union
with God
4. sense of touch = permeation by the feeling of God
3. sense of balance = inner rest, feeling oneself as
spirit
2. sense of movement = experience of one's own free soul
nature
1. sense of life = feeling of well-being
Thus you see
that if we penetrate to the heart of things as they really
are in the world, we must free ourselves from a great deal of
sentimental prejudice. Some aspiring mystics will certainly
have a funny feeling when they hear what this mystical
experience actually represents in relation to the sense
world, for it is the experience of the sense of smell sending
its effects into the soul's inner being.
There is no
need to be alarmed by these things, for we shape all our
sensations according to the external, conventional world of
semblance, of Maya. And why should one cling to this
Maya-conception of the sense of smell, even though the sense
of smell is not, to begin with, considered to be a part of
the most sublime aspects? Why shouldn't we be able to
consider the loftiest aspect of this sense of smell where it
becomes the creator of man's inner experiences? Mystics in
fact are often inveterate materialists. They condemn matter
and wish to ascend above it because it is so lowly. So they
raise themselves above it by pleasurably surrendering to the
effects of the sense of smell within.
When confirmed
mystics of the sensitive kind, such as Mechthild von
Magdeburg, Saint Theresa or Saint John of the Cross, describe
their inner experiences — and such individuals give quite
vivid descriptions — one who possesses a great
sensitivity and susceptibility for such matters will
“smell” or sense what is going on because of the
particular nature of these experiences. The mysticism, even
of Meister Eckhart or Johannes Tauler,
[ Note 17 ]
can be “smelled”— indeed, more adequately
— as it can be absorbed sensually through the soul's
experience. A person who perceives matters in an occult sense
will sense a sweetish aroma within when he considers the
descriptions of the mystic experiences, for instance, of
Saint Theresa or Mechthild of Magdeburg. When he considers
the mysticism of Tauler or Meister Eckhart, he experiences a
scent reminiscent of rue, a herb with a tart, but not
unpleasant, odor.
In short, the
particular and striking thing we discover is that when we
move outward through our senses we come into a higher world,
an objective spiritual world. When we descend through
mysticism, through permeation by the feeling of God, through
the inner tranquility of experiencing oneself as spirit,
through feeling oneself free in soul, and through inner
comfort, then we come to corporeality, to material substance.
I have already indicated this to you in these considerations.
In terms of Maya, we attain to ever more lowly regions in our
inner experience than those we already have in ordinary life.
In lifting ourselves outward beyond the senses, we enter into
higher regions. This can indeed show you how important it is
not to harbor illusions concerning these matters. Above all,
we should not delude ourselves into believing that we
penetrate into a special kind of spirituality when we descend
into our inner being through the mystical sense of union with
the divine. No, there we merely descend into what our nose
gives us within; and the most beloved mystics offer us
something in their descriptions of what they felt within
themselves through the sense of smell continuing its effects
inwardly.
You can see
that when one speaks from beyond the threshold, speaking out
of the spiritual world about the affairs of this world, one
must speak in words that differ completely from the
conceptions about the physical world formed by people from
this side. This really should not surprise you, for you ought
not to expect the spiritual world beyond the threshold to be
a mere duplication of the physical world. Such duplications
are experienced in only one instance, namely, when you read
the descriptions of the higher worlds given in Islamic
esotericism, or those of the Devachan by Mr. Leadbeater,
[ Note 18 ]
There, with very few
changes, you basically come across duplications of this
world. People find this very comforting, especially among
those who enjoy a certain elegant life style with fine
clothes and sufficient satisfaction of their appetites here
an the physical plane. One frequently notes that they expect
to enter after death into a life style in Devachan that is
not unlike the one here, as Mr. Leadbeater does indeed
describe it to them. One who has to outline the truths
concerning the spiritual worlds is not in this comfortable
position. He has to tell you that permeation with the feeling
of God leads to the inward projection of smell, and that the
mystic actually reveals nothing more to the genuine occultist
than the manner in which he smells within. There is no room
for sentimentality in an actual observation of the world from
the spiritual standpoint. I have mentioned it many times. If
one really penetrates into the spiritual world, matters
become serious to such a degree that even small things must
be given different words from those applied to them here, and
that words themselves acquire a completely opposite meaning.
To penetrate into the spiritual world does not merely mean
describing specters of this physical world. Instead, we have
to brace ourselves, for much of what is experienced there is
the opposite of the physical world here; above all, it is the
reverse of what is pleasant.
I wished to
place this viewpoint before you today in order to convey to
you a more general feeling for what is really required for
our age. When one listens to what is being said today in the
West (it is somewhat different the farther east one goes),
when a thought is interpreted in a Western manner, one
frequently hears the following: One cannot express oneself
this way in French; one cannot say that in English. The
farther West one goes, the more prevalent is this opinion.
But what does this opinion imply other than an attachment to
the physical, the condition of having already become rigid in
the physical as opposed to the real world? Of what
consequence are words? What matters is that people go beyond
words and arrive at a mutual understanding. Then, however,
one must be capable of freeing the words from objects, but
not only this, one must even be able to free the subjective
feelings acquired in the sense world. If the sense of smell
is looked upon as a lowly sense, this is a value judgment
arrived at in the sensory world. Likewise, if the inner
correlate of it, namely mysticism, is regarded as something
nobler, this is also an opinion gained in the sense world.
Considered from yonder side of the threshold, the
organization of the sense of smell is of extraordinary
significance, whereas mysticism, beheld from beyond the
threshold, is nothing so sublime. This is because mysticism
is in fact a product of the material, physical world, for it
represents the manner in which human beings who actually
remain materialistic try to penetrate into the spiritual
world. They regard everything existing here on the physical
plane as nothing but matter. It is all too lowly, too
materialistic for them. If they were to penetrate into what
does in fact exist outside, they would come directly into the
spiritual world, into the realm of the hierarchies. Instead,
they sink into their inner being, fumbling about in the pure
matter within their own skin. It is true that this appears to
them as the higher spirit. But it is not a question of our
penetrating mystically into our Body through our
soul-spiritual phenomena; rather, it is a matter of
penetrating through our material phenomena, the phenomena of
the sense world, to the spiritual world, entering the world
of the hierarchies, the world of spiritual entities. We shall
never arrive at impulses that lead again to an ascent until
humanity will accept opinions such as these and permit one to
speak in different terms about the world than those of the
last four hundred years. Nothing will be gained until our
social views are also formulated out of such completely
transformed concepts. If we wish to remain in what we have
acquired so far, basing our social activity only on that, we
shall slide deeper and deeper into decline, into the decline
of the Western world.
On what is
something like Oswald Spengler's
[ Note 19 ]
judgment based? It rests on
the fact that although he has a brilliant mind, he can think
only in terms of the ordinary concepts of the Western world
prevalent today. These he analyses and thus figures out
— and quite correctly in terms of these concepts
— that by the beginning of the third millennium
barbarism will have taken the place of our civilization. If
one speaks to him of anthroposophy, he turns red in the face,
for he cannot stand it. Were he to comprehend what can enter
into men through anthroposophy and how it can invigorate
them, then he would see that the decline can be prevented
only through anthroposophy, that it is the one and only way
to come to an ascent again.
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