An Outline of Occult Science

by Rudolf Steiner

Chapter III. Sleep and Death

The nature of waking consciousness cannot be fathomed without observing that condition which man experiences during sleep, and the problem of life cannot be approached without studying death. Any one failing to perceive the importance of occult science may distrust the manner in which it studies sleep and death. Occult science is, however, capable of appreciating the motives from which such distrust arises. For there is nothing incomprehensible in the assertion that man exists for an active, purposeful life, that his acts depend on his devotion thereto, and that absorption in such conditions as sleep and death can result only from a taste for idle dreaming, and can lead to nothing else than vain imaginings.

The refusal to accept anything of so fantastic a nature may readily be regarded as the expression of a sound mind, while indulgence in such “idle dreaming” is accounted morbid, and a pursuit fit only for people in whom the joy and ardour of life are lacking, and who are incapable of “real work.” It would be wrong to set this assertion aside at once as an injustice, for it contains a certain grain of truth. It is one quarter truth, and must be completed [pg 045] by the remaining three quarters belonging to it. Now if we dispute the one quarter which is right, with one who recognizes that one quarter quite distinctly but who does not dream of the other three quarters, we only rouse his suspicions. For it must be indeed granted absolutely that the study of that which lies hidden in sleep and death is morbid if it leads to weakness or to estrangement from real life. No less must we admit that much of that which has always called itself occult science in the world, and which is even now practised under that name, bears the impression of what is unhealthy and hostile to life; but this certainly does not spring from genuine occult science.

The real fact of the matter is this, that just as a man cannot always be awake, so neither is he sufficiently equipped for the actual conditions of life, in its entire range, without that which occult science has to offer him. Life continues during sleep, and the forces which work and labour during the waking state draw their strength and refreshment from that which sleep gives them. It is thus with the things under our observation in the manifested world. The boundaries of the world are wider than the field of this observation; and what man recognizes in the visible must be supplemented and fertilized by what he is able to know of the invisible world. A man who did not continually renew his exhausted forces by sleep, would bring his life to destruction; and in the same way a view of the world which is not fertilized [pg 046] by a knowledge of the unseen, must lead to a feeling of desolation.

It is similarly so with regard to death. Living creatures fall a prey to death in order that new life may arise. It is occult science which throws light on Goethe's beautiful phrase: “Nature invented Death in order to have much Life.” Just as in the ordinary sense there could be no life without death, so can there be no real knowledge of the visible world without insight into the invisible. All discernment of the visible must plunge again and again into the invisible in order to develop. Thus it is evident that occult science alone makes the life of revealed knowledge possible. When it emerges in its true form it never enfeebles life, but strengthens it and ever renews its freshness and health, when, left to its own resources, it has become weak and diseased.

When a man sinks into sleep the connection between his principles changes, as described earlier in this work. The part of the sleeping man which lies upon his couch comprises the physical and etheric bodies, but not the astral body and not the ego. It is because the etheric body remains bound to the physical body in sleep that the life-activities continue. For the moment the physical body is left to itself, it must of necessity fall into decay. The things that are extinguished in sleep are ideas, pain, pleasure, joy, grief, the ability to express conscious will, and similar facts of existence. But the astral body is the vehicle of all these things. That the astral body, with all its joy and sorrow, its realm of [pg 047] thought and will, is annihilated in sleep is an opinion that cannot be entertained by an unbiased judgment; it exists still, but in another condition. In order that the human ego and the astral body may not only be endowed with pleasure and pain and all the other things we have named, but also have a conscious perception of them, it is necessary that the astral body should be united with the physical and etheric bodies. This is the case during waking life, but not in sleep. The astral body has withdrawn itself from the other bodies. It has adopted another kind of existence than that which it possesses while united with the physical and etheric bodies. Now it is the task of occult science to study this other kind of existence in the astral body. During sleep, the astral body withdraws from the possibility of external observation and occult science must trace it in its hidden life, until it again takes possession of its physical and etheric bodies on waking.

As in all cases when knowledge of the hidden things and events of life have to be dealt with, clairvoyant observation is necessary for the discovery of the real facts of the sleep state in its true nature, but if that which may be discovered by this means has once been made clear, it is comprehensible to really unprejudiced thought without further demonstration. For events in the unseen world show themselves by their effects in the manifested world. If what is revealed by clairvoyant vision is an explanation of visible events, such a confirmation by [pg 048] life itself is the proof which may rightly be demanded. Even one who will not use the means to be given later for the attainment of clairvoyant vision, may have the following experience: he may, in the first place, take the statements of the clairvoyant for granted, and then apply them to the material events within his experience. He will then find that life thereby becomes clear and comprehensible; and the more exact and minute his observations of ordinary life, the more readily will he come to this conclusion.

Even though the astral body during sleep passes through no experiences, though it is not conscious of pleasure, pain, and the like, it does not remain inactive. On the contrary, it is a fact that active work is its function in the sleep state. For it is the astral body which strengthens and recuperates man's forces, exhausted during waking life. As long as the astral body is united with the physical and etheric bodies it is related to the outer world through these two bodies. They convey to it perceptions and representations. Through the impressions which they receive from their surroundings, it experiences pleasure and pain. Now the physical body can be preserved in the form and shape suitable to the individual only by means of the human etheric body. But this human form can be preserved only by an etheric body which on its part receives corresponding forces from the astral body. The etheric body is the builder, the architect, of the physical body. It can, however, construct in the true sense only when it receives from the astral body the impulse as to the [pg 049] manner in which it must build. In this latter are contained the models, according to which the etheric body gives the physical body its form. During our waking hours these models for the physical body are not present in the astral body, or, at least, only to a certain extent. For in waking life the soul replaces these models with its own images. When a person directs his senses upon his environment he thus creates in his ideas pictures which are copies of the world around him. In fact these copies at first disturb the prototypes which give the etheric body the impulse to preserve the physical body. Such disturbance could not be present if a man, by virtue of his own activity, could convey to his astral body those pictures which would give the right impulse to the etheric body. Yet this very disturbance plays an important part in human life, and is able to express itself because the models for the etheric body do not come into full play in the waking life. This fact is revealed by “fatigue.” Now, during sleep, no external impressions disturb the force of the astral body. Therefore in this condition it can expel fatigue. The work of the astral body during sleep consists in removing fatigue, and it can accomplish this only by leaving the physical and etheric bodies. During waking life the astral body does its work within the physical body; during sleep it works on the latter from without.

For instance, just as the physical body has need of the outer world, which is of like substance with itself, for its supply of food, something of the same [pg 050] kind takes place in the case of the astral body. Let us imagine a physical human body removed from the surrounding world: it would die. That shows that physical life is an impossibility without the entire physical environment. In fact, the whole earth must be just as it is if physical human bodies are to exist upon it. For, in reality, the whole human body is only a part of the earth,—indeed, in a wider sense, part of the whole physical universe. In this respect it is related in the same sense as, for example, the finger of a hand to the entire human body. Separate the finger from the hand and it cannot remain a finger: it withers away. Such would also be the fate of the human body were it removed from that body of which it is a member,—from the conditions of life with which the earth provides it. Let it be raised above the surface of the earth but a sufficient number of miles and it will perish as the finger perishes when cut off from the hand. If this fact is less apparent in the case of a man's physical organism than in that of his finger and his body, it is merely because the finger cannot walk about on the body as man is able to do on the earth, and because on that account the dependence of the former is more obvious.