# The Mysteries of the Sun and Death and Resurrection

## GA 211 — 1 April 1922, Dornach

### VI. The Exploration and Formulation of the World Word in Inhalation and Exhalation

Certain things can only be presented if one attempts to approach the corresponding reality through images. In the face of certain things, one must refrain from speaking in the abstract, intellectualized manner to which one is accustomed today. One would not be able to present the subject I wish to speak to you about today in this intellectualized manner. This, then, is the fundamental premise for the whole kind of presentation I want to give today.


Take, let us say, a certain interior space. I want to keep things as simple as possible. Let us take an interior space that perhaps has a window here (see drawings a, b). Through this window, let us assume, light would fall into this interior space, this light would spread in different ways inside. But let us assume that the interior is filled with all kinds of permeable walls, a kind of permeable vault. So we would have an interior that is filled in the most diverse ways with such vaults, whereby the light is partially transmitted and partially reflected in the most diverse ways, so that this interior would be filled with a light that is reflected and stopped in the most diverse ways.

Now imagine that I would let vapors flow through this inner space, and then let them flow up (red). But this vapor would be alive, it would be a living, sentient being. It would flow upwards and then, let us say, have an outlet, so that it could flow away again. It would flow through this light and into this inner space, into glittering light, into light that is variously modified by these vaults, light that falls through and is reflected. The vapor would feel what it perceived in the light and then flow away. In other words, the vapor would feel what was present in the inner space as a glimmer of light and in this way would get an inner image. It would get an image in its sensation of what is inside, glimmering in the light.

Now let us assume that after some time the steam, by flowing out again, would be able to reproduce what it has experienced inside (violet). We could have a kind of instrument through which the steam would somehow, say by striking musical tones or the like, express what it has experienced inside in the glittering, glowing light. Imagine this picture.

And now I will draw this picture for you in a different way. You see, instead of the vault, I have drawn the inside of the human head, and instead of the window, the eye through which one sees, through which the impressions of light come. What I have drawn as a vault are the convolutions of the brain, the spreading nerves. The light enters there and spreads out. Instead of the vapor that I have drawn there (see page 92), imagine the inhaled air that flows up and scans what can glimmer and glisten in the brain through the light, and what then forms into thoughts in the brain. The air flows back down through the spinal canal. Instead of there being an instrument, there is the human larynx and it can give expression to what has been experienced. There you have a picture of what actually goes on in the human head.


But now we say: Now we don't do it that way, but we close the window here, creating an inner, completely dark vault. So we close the window, now we have this inner vault, and again let steam flow upwards (red). Now, not the light is perceived, which falls in (see first drawing) and is attenuated in various ways, falls back, but now the forms that are there inside are perceived as such. And as the sentient vapor rises, it will be able to perceive the forms that someone once made in there, let's say that a builder once made. So this vapor will be able to feel the actions of this builder. When the vapor then flows out, it can in turn express (red) what has been perceived as the actions of the builder.

But let us assume that this master builder had built in a very special way. Let us assume that this master builder was an extraordinarily universal master builder, and he had made what he had built in there an image of the whole universe. Then, if you just close the window, the vapor inside would sense the secrets of the whole universe. Otherwise, it perceives what glitters in from the outside; but if you close it, it perceives what is inwardly an image of the whole universe.


Imagine, then, that we have here an image of the universe (see drawing). In the human head, in the wonderful convolutions of the brain, we really do have an image of the whole universe. And if we close our senses and then let the inhaled air, which goes through the spinal cord into the head, flow through, there is a way to sense the secrets of this brain interior. But you can't just let the inhaled air sense in a disorderly, chaotic way - then you won't find out anything - but it has to be done in an orderly way.

You know, if you want to detect, say, silk, you have to feel in a certain way. You have to accommodate what you want to feel. But if you can do that, if you can accommodate what you want to feel, then you can definitely find what is there to be felt.

In the time of which I have spoken to you in these days, when people wanted to come to higher knowledge by regulating their breathing process, in the time when the old yoga system of the Orient was really in its prime — because what is spoken of today as the yoga exercise is often a mere secondary thing — there was indeed the awareness: When you inhale, when you send the air you breathe into your head, you can grasp the secrets of the universe in the image of this universe, in the particular distribution of the nervous system in your head. You just have to behave in the appropriate way with the inhalation process.

I am not speaking now of what later occurred in a decadent way, but of the original. And the original was this. One said to oneself: When one inhales and shapes the breath so that one sends it up into this inner vault of the head, which is an imprint of the whole universe, but so that one puts a sound into the inhaled air that is between a and o or between a and u. So when you breathe in the sound a-u, you shape your breath so that, just as the hand is suited to sense something on the outside, the sound is suited to sense the secret of the world on the inside. And you get it into your consciousness if you then continue this breathing process in such a way that you let it run its course in an absolutely devotional mood towards what you have sensed. When you have what you attain by inhaling, by sending out the inhaled air and sensing with it in the a-u, when you then place yourself in a devotional mood, become devoted to the world, and pour out what you have sensed there into an absolute devotion, and then letting the breathing process run its course in “m”, then in such a breathing process, which forms inwardly into “aum”, one has caught - from the reproduction, from the nervous reproduction of the universe within - the secret of the universe. And you have brought it to life, which can become conscious in the air exhaled in the sound “m”. In what I have now discussed, you have a clue to what the original yoga training started from.

This yoga training said to itself: In my head is the secret of the whole universe. I can sense it by inhaling. In inhaling, the secret of the universe is revealed through myself. I grasp it, this secret of the universe. But I can only keep it — otherwise it remains in the unconscious — if I then live in absolute devotional surrender to the universe. And so it is recognized that by shaping the inhalation process, the world word is created, that which creatively pervades and interweaves the world, and by grasping this and breathing it out in absolute devotion to the universe: inhalation is the revelation of the world word, exhalation is the inward condensation of the world word, the confession to the world word. Thus is summarized man's exploration of the World Word and man's formulation of the World Word, in that it is realized: inhalation is revelation, exhalation is confession, and “aum” is the synthesis of revelation and confession, the invigoration of the world secret within, the confession of this world secret within.

For us today, in our present epoch, the tone has moved up further. The tone is lived out in real, concrete, not in intellectualized thoughts. So that we can say: inhalation becomes thought, and exhalation becomes the willful living out of the thought. That is to say, we break down what was once inhalation as revelation and exhalation as confession into exercises of thought and of the will, and thus we receive - likewise in thoughts, but in the thoughts practiced in meditation - the revelation, and in the exercises of the will, which after all are carried out on the other side, we receive the confession to what has been revealed.

For modern man it is as follows: what has been experienced in the mere breathing process, and what has been formed into vowel sound in the inhalation process and into consonant sound in the exhalation process, is lived out in a more soul-oriented way in the inwardly contemplated thought, which is, however, permeated by the will in devotional surrender to the universe. So the process is the same, only spiritualized and internalized. But here too, the process consists in perceiving the inner experience of the universe in its secrets and confessing to this universe, to the spiritual foundation of this universe.

We can also consider the following thoughts. We can say: Man is born out of the light, and his inner being, the inner being of his head, is the result of the light. The whole nervous system is, after all, the result of light. Light is not only transmitted through the eye, but also through the other senses. The eye is only the organ that conveys light in the most fundamental sense. We cannot say of blind people that they are completely cut off from light. Light works in them; it is only their conscious perception of light that is gone.

And sound, actually lives in the whole organism. Sound lives in us. Sound does not live only in the ear; the ear is only an organ of perception for sound. When we experience a sound, we experience it with our whole organism. We always experience a symphony with our whole organism. When we listen to a piece of music, the inner process is actually the following: We bring our breathing into a very definite rhythm, into very definite musical processes, which are prompted by the composition. These formations of our respiratory system strike the forms of the brain; the way they are reflected back gives us the musical impression. There is actually always a sensing of light through sound within us.

Please bear in mind that a sensing of the light through sound is constantly taking place in us. The world of sound in us, the sounding organism, is actually a sensing organ for the light. The light is actually always the external, the sound is actually always the internal.

Thoughts – inhalation: revelation

will – exhalation: confession

Sensing the light -> the outer through sound -> the inner

Sensing world thoughts through the human will.

The inner senses probe the outer. We grasp our own nature correctly only when we see ourselves as a special being, set apart from the harmony of the spheres of the world. This being gropes in the light, and in the configurations of light the sound recognizes the essence of the world. It is only in our epoch that we actually have a sensing of world-thoughts through human will (see diagram). We sense the world-thoughts with the will. The will stands here instead of the tone. The thought stands on the other side instead of the light. As I said, these things are very difficult to express in intellectualistic-abstract forms. But what I have tried to present to you figuratively will help you to understand these things if you reflect on them a little and realize that man's standing in the world is truly such that man has in his head an image of the whole cosmos. Man is indeed, in relation to his head, an image of the whole cosmos.

As the human embryo is formed in the mother's womb, it is also initially formed as an image of the cosmos. The first thing is that, yes, in the mother's body, the human being is formed as an image of the cosmos. At first, the human being is basically a brain, an image of the cosmos. You can study the cosmos by studying the human embryo in its earliest stages. Later, what is no longer an image of the cosmos comes over him, but what must be described as follows: if you have the earth here, on it the human being, then - by taking a piece from the embryo - what powers, parallel to the surface, circle the earth in rhythms, are added. The thoracic organism is formed, which is actually created from currents that circle around the earth. You have, if you will, reproduced these currents in the ribs. The effect of the earth organism itself comes last of all. The currents are sent up from below: you have the exact expression of how these currents run in the two legs. So that I can draw the human being as currents emanating from the earth, as currents orbiting the earth, connected to his chest organization, and at the top as a head, the image of the whole universe.


What takes place in the head is actually always a reflection of the whole universe, throughout life. Man, because he has the head organization, carries within himself a reflection of the whole universe. He only has to perceive it. He would not perceive it if he were not organized from the earth to do so. Actually, the earth perceives the universe through man: the chest organism is the mediator. The inhalation is effected from the cosmos, the exhalation from the earth. The cosmos gives us pure oxygen, the earth causes this oxygen to combine with carbon and thus form the deadening exhaled air. But as this dead air is formed, it is perceived.


Comprehension always has to do with the dying part of the human being. We actually die through our comprehension; we live through the cosmos. But we would live very quickly if we were only devoted to the cosmos. The cosmos provides us with the most life during our embryonic state, then the earth's circumference gradually takes us to work, and later on what flows up from the earth. In this way, the cosmos imparts to our organism the life it gives us until the quantum of life that the cosmos gives us is used up. The cosmos gives us life, the earth kills us as a physical organism and also as an etheric organism. It is just that the cosmos has its share in our etheric organism, while our earth has its share in our physical organism.


If you consider all this and say to yourself: once upon a time a regulated breathing process was carried out to cultivate higher knowledge, for the purpose of exploring the secrets of the universe within man, then you will realize how, in the times of original human endeavors, man inwardly felt inwardly, how he is connected with the whole universe, and how he wanted to experience the word of the universe through the inhalation process, wanted to sacrifice to the word of the universe through the exhalation process; how he wanted to place himself in the yoga breathing in the world process with his consciousness. Unconsciously, of course, he is always part of this world process. From the external description of this yogic breathing given today, one does not really gain any real knowledge of what was actually striven for with it. But one does gain such real knowledge by penetrating to such knowledge through today's anthroposophical spiritual science. People have no documents about the way it originally was. In the periods for which we have documents, these things no longer existed in their original form. We must arrive at the real secrets of the origin of man on earth without documents, otherwise we must abandon the attempt. So anyone who wants to find out about things only through external documents that have been preserved from older times will not find out about them, but only someone who can look back on much more original conditions than those that are attested by external documents. The secret of the oriental Aum prayer, if I may call it that – I might just as well say the Aum formula of knowledge, for both were contained in it – can only be grasped if one really knows the connection between man and the world in inhaling and exhaling. When one knows that the air, which otherwise gives no particular sounds, is formed into certain sounds as soon as one has differently tuned strings, that in the same way the inhaled air, which one sends with the Aum sound through the brain, inwardly expresses the whole secret of the world, when one knows this, then one knows the connection between man and the universe. One gropes for how one actually came into being. Before his conception, the human being lived in the spiritual-soul world, and in the spirit world. But now, as he descends, he passes through the entire configuration of the cosmos in the ether, gathering the ether. In this moment, he takes in all the secrets of the universe and gradually imprints them on his brain. And the very young child actually imprints what the soul has experienced of the total mystery of the universe, little by little, into the brain. And later on, this secret can be found again when one strives to experience this cosmic secret inwardly – in the breathing air in ancient times and now with the thought.

The power of thought, which is nothing other than a rarefied form of the power of breathing, also configures itself when it is truly channeled through the brain. Modern man does not do this. Modern man does not actually direct the power of thought through the brain, but he hears the words spoken in his language everywhere, and in them the thoughts also live, and then he passes through himself what he inwardly repeats from his national heritage. And in doing so, he acquires no inner knowledge at all, but at most writes books about the fact that one has only language, and cannot recognize anything through language. He then writes a critique of language because he has no idea what the power of thought encounters, because he only knows what is, so to speak, recorded in words. The modern human being is, after all, only a sounding board for words. And if he is then perceptive, like Fritz Mauthner, then he writes books about it, that words actually contain nothing of the essence of the world.

But with that you don't get close to the human being. And you don't get close to the world, especially not to the relationship between the human being and the world. You have to be clear about the fact that it is a profound truth that the human being is “human” through the divine breath, through the inhaled air. Because through that, through this inhaled air, he discovers the whole world within himself, he discovers how he is a microcosm.

If you reflect on what I have just explained today, you will see that you will gradually come across very significant connections. You just don't have to believe that it was a quirk that I initially just painted a picture. It is necessary not to characterize these things with our abstract words, but to try to approach them through images.

I believe I have given you a very important chapter of anthroposophical spiritual science, which I will develop further tomorrow.