Anthroposofische Mitteln
Anhang 2
[Bob Witsenburg]
When To Give Which Potencies
The motto, "low potency for the metabolic system and high potency
for the nerve-sense system" is as one-sided as it is over-simplified. From
Steiner's lectures between April 11 and 18,1921, I will attempt to show that
this motto is a half-truth, perhaps even a falsehood.
In the sixth lecture, Steiner says that if something is amiss in the
metabolism, one should use low potencies; in the rhythmic system, middle
dosages; and in that which has to do with the spiritual in the head, the
highest potencies are demanded (p. 90). He elaborates on that in the following:
The battle between homeopathy and allopathy
shall not end if we do not complete the statement that what in large doses (low
potencies) causes sickness is healing in small doses (higher or high
potencies). We make it understandable through spiritual science in the
following way: that which in large doses causes sickness in the lower part of
the human being, acts as healing in small doses if one introduces it from the
upper part of the human being and vice versa "(author's italics). This is
to say, that which in large doses (low potencies) causes illness from the upper
part of the human being acts as healing in small doses (high potencies) if one
introduces it from the lower part of the human being.
Which substances in material form (low potencies) work from the
metabolic system causing illness or poisoning and which from the upper pole?
How can we understand that some substances are related to the upper pole in
their matter-side and others in their high potencies? In the first lecture of
the series, Steiner describes the example of quartz.
Substance and process
Matter is generally seen as the end of a process. The process is
something non-material, an energy, dynamic, moving. If the process slowly
becomes denser, the result is the movement-come-to-rest, i.e. matter. The
process permeates the universe; as it comes to a standstill as quartz, it
crystallizes.
Silica is a process working from the cosmos into the plant world and
mineralizing into quartz (siliceous earth). All quartz comes from a plant
origin; it is a de-vegetablization process from a
plant to a mineral form. In the head, an opposite process occurs - from quartz
back into a process. Quartz, as matter, is related to the head.
Similarly, an animalizing process occurs with limestone in the head:
limestone in nature is of animal origin, a de-animalization process has taken
place. Calcium works as substance in the head and, from there, into the body,
animalizing into calcium as process.
In the head, silica acts as a process-come-to-rest. In the rhythmic
system, the silica process becomes stronger and is strongest in the metabolic
system. In the head, silica acts as substance in the sense of the formative
power of the I. In the metabolic system, silica acts as a process - dynamic -
as energy, as movement, supporting the I in its metabolic function.
"If we conceive of silica as substance, we must say that the
strongest action is in the head. If we conceive of silica as process, we must
say that this action is the weakest in the head (p. 18)."
If it is said that the strongest action of a substance is on the nerve
sense system and elsewhere that the strongest action from that substance is
actually in the metabolism, perhaps the first time what is meant is the
material substance and the next time the process, reflecting two sides of the same
coin that are continually opposite each other. These processes are in balance
with each other if the person is healthy; moreover, they are in opposition to
each other in direction as well as in action.
Strengthening
the I in different gradations, quartz acts from the outside inward (nerve sense
process) and simultaneously from the top down, toward the metabolism.
Also
I strengthening, quartz acts from the lower pole, uniting and synthesizing - as
does all which comes from the lower pole - from the inside outward (metabolic
processes) and from below upward, toward the upper pole.
Also I strengthening, quartz acts from the lower pole, uniting and
synthesizing - as does all which comes from the lower pole - from the inside
outward (metabolic processes) and from below upward, toward the upper pole.
Via the quartz, the I has a polar action in the human being: from the
top down via the nerve processes: forming, analyzing, differentiating from the
outside in. Steiner speaks of it being free of egoism. From below upward, the I
works uniting, forming into a whole, synthesizing. Here, the I acts
egoistically. This is meant practically, not morally.
These two actions are in balance with each other. If one becomes
stronger, the balance threatens to become disturbed (Stoss),
which calls up a counter-reaction from the other pole (Gegenstoss)
through which the balance is restored. This Stoss-Gegenstoss
principle, as basis for a natural restoration and beginning of healing, is also
the principle of action-reaction described by Steiner in the lecture on
"The Invisible Man Within Us."
Finally, in the explanation about quartz, Steiner describes the place of
natural scientific data in relation to the question of where quartz is found in
the body. Quartz appears, for example, in hair and in urine. What does this
mean? Quartz is found as substance in hair because it works materially from
there in the sense of the forming nerve-sense function. However, quartz appears
because, as matter, it does not belong in the metabolism and in urine is
excreted as matter by the kidneys. In the lower pole (in the kidney), the (high
potency) quartz exits in the same amount as the kidney can eliminate quartz as
matter = kidney excretion. In the hair, silica is found because it is needed
there, in urine because it is superfluous.
Art as knowledge
From the above, it seems clear that the low potency - metabolism"
grouping is one-sided. For which substances does it work and for which is the
opposite true, namely that substantial action is actually related to the upper
pole? It seems that the planets above the sun are related to the upper pole as
matter. A belladonna poison is related to the upper pole as matter; chamomile
is related to metabolism as matter.
The chance exists that the schematic grouping of high potencies - upper
pole, low potencies - lower pole becomes displaced by a more subtle diagram. If
one realizes that the lower pole and that warming the substance (for example, a
plant decocti) or a metal mirror (preparatum)
can related the substance precisely to the opposite pole, then we can be
assured that the choice of the potency level of medicines in a situation is not
merely knowledge related to understanding, but an art related to intuition.
Anthroposophy and
Psychiatry
[James Dyson]
It is a great pleasure have been invited to an event which is, I think,
embedded in the tradition of the Camphill Movement in
America. I actually met the Camphill Movement
originally during my first visit here in 1970 through Carlo Pietzner.
Something of that encounter has lived on in me and contributed to
the modest beginnings that we have made in the British Isles in anthroposophically-based residential medical care,
particularly in the Park Attwood Clinic.
As Bernard said in the Mental Health Seminar in Great Britain, we occupy
ourselves with this theme for 32 days over a three-year period, and this only
provides an introduction. All I can imagine achieving in this initial
contribution is to alert us to some of the core issues that psychiatry is
bringing forward at the present time and to do so in such a way that we
recognize the challenges cannot be satisfactorily addressed without a spiritual
understanding of the human being.
If we go back to the early 1920's when R.S. was beginning to develop his
medical work, medicine stood at a crossroads. A few years after Steiner gave
his medical lectures, insulin and vitamin B12 were discovered. Shortly after
that, in the early 1930's, the sulfonamides were
developed; then followed antibiotics during the Second World War, and in the
1950's there followed the main impact of psychiatric medication, which has
transformed the management of a great deal of mental illness. I am referring
particularly to the major tranquilizers, the anticonvulsive drugs, the
antidepressants, and so on. At the time when Rudolf Steiner was speaking,
manipulation of the bodily basis of much that we would now call mental
functioning had not even started, yet at that time psychoanalysis had already
made a beginning.
Freud's work was becoming established, and it wasn't long before the
work of Carl Jung came into the foreground. Steiner had major reservations
about psychoanalysis, but it is important for us to understand what these were
based on. He did not, for instance, deny the validity of the concept of the
unconscious. He stressed, however, that without an understanding of the
spiritual nature of the human being, including reincarnation and karma, and
without an understanding of how substances in the body really support the life
of soul, any attempt to penetrate into the sphere of the so-called
"unconscious" or "subconscious" would be fraught with misunderstanding.
He stressed that any attempt to penetrate this realm would involve an awareness
of the threshold between what belongs essentially to the soul-spiritual nature
of the human being as it has evolved over many incarnations and the everyday
conscious experience of the self. This corresponds to the threshold between the
point-centered consciousness of our earthly, waking
ego and the peripheral consciousness of our life of will. Although an awareness
of the existence of an "unconscious" had surfaced during the early part
of this century, its interpretation - without a basis in spiritual scientific
training and understanding - was, in Steiner's view, at best misleading and at
worst dangerous. He was particularly concerned with some of the more
specifically sexual interpretations which dominated Freudian methods at the
beginning and which, in his view, had already created many illusory
interpretations.
Steiner gave a particular insight with respect to our understanding of
mental illness which redresses the one-sidedness of the psychoanalytical
approach.
He emphasized that one must first understand the bodily basis of the
soul life before trying to interpret what comes to expression in the soul as
such. Alongside this statement he suggested that, with respect to the nature of
organic physical illness, one should search for its origin more in the realm of
the soul and spirit.
You can see how he was both anticipating and countering a trend that was
to increase in momentum during the following decades, a trend which to this day
dominates current thinking as strongly as ever. I am referring to the trend to
separate our understanding of the human being into a biochemical model on the
one hand and a psychotherapeutic, psychoanalytic model on the other - the
former without reference to the soul and spirit, the latter without reference
to the actual bodily basis of consciousness. It might seem that Steiner was
anticipating the biological basis of psychiatry in pointing to bodily
dysfunction as underlying much mental illness. He was speaking from a very
different perspective from that which has since evolved and given rise to the
current "psychopharmaca".
He was challenging us to see physiological processes and substance
transformations within the body as the basis or expression of the
soul-spiritual element while at the same time seeing soul-spiritual processes
as being accompanied on some level by physiological ones. I would say that the
central challenge of the anthroposophical
contribution to psychiatry lies just in this: to bring together the realm of
creative spirit with an understanding substance and metabolism.
This is a challenge which has not yet fulfilled its potential although
very encouraging and exciting beginnings have certainly been made. Behind this,
there
lies the deeper challenge of understanding the nature of matter or
substance in its soul-spiritual aspect. This is, of course, the challenge of anthroposophical medicine. The part which belongs
specifically to psychiatry is to see how the substances and processes which
these substances undergo in the organs are connected to possible deviations or
aberrations of consciousness, which psychiatry describes and attempts to
address.
Steiner describes two streams of time. The one which we are aware of in
our everyday consciousness goes from the present into the future. The other
stream works in the opposite direction and comes from the future into the
present. These two streams of time, the former connected more to the conscious
astral body, the latter more to the etheric, meet
within the human being. They meet in the realm of the ego, which is the only
instrument of consciousness that can really integrate past and future, thereby
bringing the destiny that we bring with us from former incarnations into the
freedom- space from which new impulses may be born.
Much mental and soul confusion arises in the encounter between these two
streams of time, even some forms of mental illness may arise from this.
The substance-processes taking place in our organs contain within them
the seeds for our future consciousness. If these seeds are released prematurely
from their etheric basis in the organic life and
enter consciousness too soon, they will produce delusion, deception,
hallucination, fear, anxiety, mania. All possible forms of soul aberrations may
come about through the tendency for the etheric
forces within the organs to rush forward into the future too soon. On the other
hand, when the forces working from the past bind us too strongly to our organs,
then tendencies to hardening and sclerosis take hold of the body. We become
locked into our earthly personalities, and therein lies the basis for the more
characteristic physical illnesses. In the healthy human being, the latter
processes predominate in waking life and the former during sleep. During waking
life, the etheric up-building processes in our organs
become subordinate to the more conscious experiences of soul life and vice
versa. The two streams of time also oscillate between our waking experience and
our sleeping, hence the possibility for dreams with prophetic overtones.
Most of us know that Waldorf education emphasizes the fact that the
organic forces, which build the body during the first seven years and which
also belong more to the state of sleep, become released to some extent at the
age of seven. In fact, they only become released from the head and nerve-sense
organization, where they become available after this time for thinking and
memory. The etheric substance which has formed and
shaped this part of our body is the same substance through which, at a later
stage of development, we are able to think. We must imagine that this is only
the first of many etheric metamorphoses that may take
place during the course of life. The etheric forces
that release themselves for thinking belong essentially to the instrument of
the brain. The brain is an organ whose development proceeds faster than any
other organ; by the time we are seven, it has reached a certain completion. We
call this stage neurological maturity which is witnessed, for example, in the
establishment of dominance and in nerve myalination
in the central nervous system through which the basic pathways of sensory
integration are laid. We also know that the actual nerve cells in the brain,
from before the time we are born, have been slowly dying and degenerating. In
fact, degenerative processes accompany our brain and nerve sense system during
the course of our life. This is the corollary of the fact that our brain and
nerve-sense system form, for the most part, the basis of waking day
consciousness.
This "slow death" of the physical body in the brain is that
which allows the etheric forces, which formed and
sculptured it and which contributed to its organic development, to be used for
conscious thinking activity. With the other organs, however, this process does
not take place to the same extent. If we consider an organ which stands in a
certain polarity to the brain, namely the spleen, we find an organ which hardly
appears to be a physical organ at all. In contrast to the brain it lacks
internal form and structure. Also, unlike the brain, it is an organ which is
continually regenerating itself. If we consider the spleen, however, we have an
organ which carries within itself the basis not of our self-conscious image
memory but of our substance memory.
In the modern world, we call substance memory the science of immunology.
In recent years, the importance of our physiological uniqueness in the form of
our immunological memory has become almost general knowledge. Without it we are
unable to maintain our identity against the outside world. The spleen can be
removed without apparent detriment to health, although, in a child, its loss
leaves some degree of compromised immunity, depending amongst other things on
the age when this happens. It is an organ with a kind of peripheral sphere of
activity. I am referring to the millions of smaller lymph nodes throughout the
body which have a kind of satellite function in relation to the spleen itself,
but which can exist independently after the foundations of immunity have been
acquired.
We are dependent not only on our image memory for an earthly biography
but on our substance memory too, although it is not so immediately obvious why
this is the case. Animals, for example, do not have individually- based
immunological specificity. Immunological identity belongs more to the species.
Animals, however, do not have individual biographies. The animal's identity is
"species-based," not "specimen-based." In recent years,
immunology has become threatened as never before. Indeed, it is no longer
something which can be taken for granted.
Without our brain, we would not know who we were when we woke up in the
morning; without this, earthly consciousness would be chaotic as, indeed, it
becomes in certain conditions of cerebral degeneration. If image memory is
connected with the brain and substance memory with the spleen and immune
system, must it not follow that our image memory is the basis of our waking-day
consciousness of self and our substance memory the basis of our sleeping or
unconscious self? This may be identified with our true individuality or
higher-self working and weaving between incarnations.
From this perspective, it is perhaps possible to make the connection
between individual human immunity and personal karma although I am aware that
this may appear as a big jump to make. Our normal habits of thought would lead
us to assume that metabolism proceeds in its own way and that we meet our karma
from a completely different realm in a somewhat metaphysical manner.
I strongly suspect, however, that this is another trick of dualistic
thinking. We meet the outside world in essentially three ways: through the
portal of the senses, the portal of the breath and the portal of metabolism. In
all three, substance is involved: in the metabolism, the connection is very
obvious; in the breath, we meet the substance of air; and through the senses,
we meet light. Just as in our metabolism we first have to break down and digest
what we eat before it is rebuilt, a similar process must also take place in our
senses. Our entire nerve-sense organization has the characteristic that
it first has to hold back sense impressions and digest them, as it were,
before they can become integrated and internalized in the life of soul. The
processes of sensory digestion and substance digestion are working together all
the time, continually playing into one another. It is quite clear that we meet
our destiny and karma from that which we encounter via our senses. What we have
breathed in and digested through our senses unites itself inwardly with that
stream of substance which has first been broken down in our digestive organs.
In this way, individual destiny becomes imprinted within the very substance of
our bodies. Can you sense how the normal boundaries of logic, which separate
substance from spirit, begin to disappear. The dualistic distinction between
these two realms is not quite so clear. Ahrimanic
forces have taken hold of the material realm, and are continually trying to
widen the gap between their realm and the realm of creative spiritual being. On
the other hand, however, the substances we eat have been created by
photosynthesis from the light. The substances of earth and light essentially
belong together, although these two concepts have become mutually estranged.
During the time of our embryonic development and, to a lesser extent,
throughout our childhood, the substance-building processes of our body are at
their most creative. The child's unconscious life of will is working with those
very etheric forces which will later develop into
forces of consciousness. At the beginning of life, these forces are involved in
the forming of the sense organs themselves, which become built and
inter-connected like resonance chambers, through which what is received from
the outside world can take shape within bodily substance. The etheric processes whereby this happens have been called by
Steiner the life processes. The eye, with a lens and so forth, is the most
obvious example of a sense organ. Mediated by the eye, an interaction takes
place between that which comes toward it from the outside world in the form of
outer light and that which we bring toward the perception from inner
experience.
In theory, we can imagine that we first experience the light as a pure
sense perception or percept. However, for a human being a pure percept can
scarcely exist. The moment the outer world impinges upon any sense organ, it is
taken up and "digested" by inner processes working on a more or less
unconscious level. Contrary to theories of ordinary sensory psychology, which
attribute everything of a cognitive nature to the nerves, these are connected
to processes in the blood which carries the element of will.
Through this digestion of the percept in its encounter with blood-
processes there arises an entire spectrum of possibilities of soul life.
Broadly speaking, the life element of the blood brings the instinct and drive
towards the percept, and between these two poles there arises everything connected
with concept, memory, feeling and judgment. The formation of a concept in
relation to a percept, already involves a degree of judgment. Against this
backdrop we can see that the seven life-processes actively transform what, to
begin with, came toward us as a purely outer phenomenon into something
internalized and incorporated into the sphere of soul and body. This process
which is most active in the developmental period of embryonic life and
childhood is, of course, liable to
all manner of aberrations through, for ecample,
sensory deprivation or overstimulation. If a child meets inconsistent behavior or even frank abuse, the judgment-forming
processes of the soul will be impaired. The earlier this takes place, the more
deeply rooted will be the aberrant forms and structural developments in the
body arising from it.
The bodily basis for the future life of soul depends intimately on how
the life-processes interact with the sense organs, particularly during the
developmental stage. It is also through this process that the adult
relationship between the etheric and the astral
bodies is slowly established in the organs. In fact, the character of this
relationship is distinct for each organ - and organs are just as much sense
organs as they are metabolic ones. In this way the developmental basis is
established for much that later on expresses itself in the form of psychiatric
illness.
I will have to assume for the moment that what Steiner has described
about the seven life processes is not entirely unfamiliar to you. They are
connected, of course, to the seven planets, which Steiner has also described as
having a connection to the seven main internal organs. During the course of
embryonic and child development, the astral forces, which belong to the
planetary realm, and the etheric forces work very
closely together. Through the particular affinity between the organ and the
planet, a kind of resonance chamber arises in the body for each of the seven
planetary spheres which, when taken together, comprise the entire astral body.
The moon sphere, which is most closely connected with the earth, forms the
brain. The Saturn sphere, which is the most removed from the earth, forms the
spleen. The Jupiter sphere and the Mars sphere work together in the formation
of liver and gall bladder. Mercury works into the lung and Venus into the
kidney. The planetary forces working within each organ help the etheric forces of the organ to remain held and integrated
in the body. They bring boundaries to bear on the otherwise expansive tendencies
of the etheric body. During the developmental period,
the relationship between the etheric body and the
astral body is laid down in the organs themselves. Astral forces have more of
an affinity to connect with the sense impressions from the outside world, in
relation to which they then unfold as faculties of soul. As I have said, each
organ is in fact just as much a sense organ as it is a metabolic organ. In the
brain we see an organ whose substance comes closest to death - thereby it is
particularly suited to forming the basis of waking consciousness. In the spleen
we see the opposite processes at work. Here the blood processes, which belong
to the very depths of our unconscious life of will, have taken hold of
everything coming from the outside world and metamorphosed it into bodily
substance. In the brain, the forces of the outer world, i.e., the sense
impressions, become dominant and the astral body and the etheric
body both withdraw from the physical body after creating their most complex
imprint within it. This may be seen in the language of modern brain physiology
in terms of the complex network of nerve growth factors, which are activated
only to the extent that the child's life of will is aroused to a creative
relationship to sense perceptions. Perhaps we are seeing in these processes
what Steiner has described in referring to a co-operation between blood and
nerve processes. After the imprint has been created they become emancipated
from the body, thereby becoming free for the conscious life of soul. In the
brain the outer world is always in danger of conquering the inner world; that
is to say, through the brain we lose touch with our inner being.
In the spleen, however, we can say the opposite, namely that the inner
forces of self are continually triumphing over the forces of the outer world.
The astral and etheric bodies remain active
metabolically in the blood pro- cesses and the spleen therefore retains a
strong connection to the unconscious ego which remains active in the body
directly rather than via the kind of structural imprint which is to be found in
the brain. We may therefore say that the way the life processes take hold of
these two organs expresses a polarity.
Between the spleen and the brain we find the inner organs of the liver and
the lung. In the lung we see an organ which is, in many ways, similar to the
brain.
It has a very strong and hard endoskeleton in the form of its bronchial
tree, composed of cartilaginous rings. Steiner has characterized the lung as
having the closest relationship of all the organs to earthly thoughts - that is
to say, to the brain. Steiner connects the lung, for instance, to the ability
to memorize facts and figures, quantity rather than quality, for example,
telephone directory memories. He describes all our memories as being imprinted
into the etheric sheath or etheric
surface of our organs - and the actual etheric forces
through which the lung has been formed have a particular affinity to earthly
thoughts, to everything that lends itself to being weighed, measured and
quantified. Steiner has called this aspect of our etheric
body, the life ether. These life ether forces which work on a bodily level in a
kind of additive way, as is expressed, for example, in the continuous growth
pattern of a fungus, these life ether forces in the lung become something like
the guardians of those sense perceptions which belong to the essentially
earthly element of cognition based on factual memory.
We are all very familiar with various clinical ways in which this comes
to expression. For the curative teacher, for example, the child will come to
mind who can sometimes quite literally remember every single detail of
everything that has happened, not only today and the day before, but perhaps
last week, last month, last year, or even ten years ago. Some children display
remark- able encyclopedic memories of this kind.
We see a similar phenomenon, albeit in a different form, in the adult
who displays obsessive tendencies or fixed ideas. In a fixed idea a spiritual
happening becomes de-contextualized - it is made into something of an isolated
entity. The way the ether body works in the lung is continually appealing to
this kind of isolating, fixating tendency. The forces of the outer world are
therefore not being so thoroughly internalized, digested and metamorphosed into
fantasy as they are in other organs, for instance, the liver. The outer world
imposes itself on the soul in too direct a form - hence we can say that in the
lung, as in the brain,
the outer forces are, relatively speaking, conquering the inner forces.
Just as the lung stands in an intimate relation to the brain and the
nerve- sense system, in so far as it isolates the individual elements from the
whole being, making a kind of self-contained entity from them, so the liver, in
contrast, is an organ which cooperates very closely with the spleen in the
whole system of metabolism. Just as the sense organs all converge on the brain,
where the sense impressions become metabolized within the life of soul, so does
the intestinal tract converge in the liver, through which substances from the
outside world begin to be elaborated into the unique substances of our own
bodies.
This substance-building activity of the liver, when imbued with the
impulses from the spleen, also forms the bodily basis of our will life, but it
exerts its influence a little closer to the level of the soul than does the
spleen. If the spleen is the guardian of our pre-earthly intentions, then the
liver is already attempting to bring these to manifestation here and now on
this side of the threshold. It is the organ which gives the bodily basis for
the exercising of initiative and motivation, it is the origin of our vitality
and, to some extent also, our enthusiasm. All these soul functions are intimately
connected with the way metabolic processes interface with what is taken in from
our senses. It is possible, indeed up to a point normal, for cognitive life,
which has developed itself on the basis of our sense perceptions, to follow a
different direction to the life of deeper motivation or intentionality. Without
the tension that arises between these two realms, both connected as they are to
our life of will, but in very different ways, we would not find the power to
pursue our earthly biography from a condition of inner freedom. However, it is
possible for the normal healthy tension that should exist between these two
realms to diverge to such a degree that the seeds are planted for a real split
between the cognitive world and the world of more unconscious will life. This
may manifest itself fairly quickly in some form of depression or inability to
put intention into deed, or be delayed by years, decades or even life-times!
Liver physiology is in turn connected with the biliary
system. Secretory processes of the liver are focused
in the production of bile, which is stored in the gall bladder before being
ejected into the intestines. Here it encounters substances from the outside
world and contributes to their breakdown. Biliary
processes are even more strongly connected to the more conscious pole of will
than is the liver. The liver stands at a kind of mid point between the biliary processes, through which our will encounters the
outside world, and the spleen, which is the guardian of the deeper nature of the
will. Any obstruction or congestion in the process of bile production or
excretion may have a laming effect on the conscious life of the will and this
may be often observed in medical and psychiatric practice if one is awake to
this possibility.
The liver is an organ with a strong kinship to the fluid realm. If the
substances of the outer world overwhelm the liver, then it becomes something
like a stagnant pool of water. Substances are taken in, but are not vitalized
and may sit there heavily, as it were undigested or impenetrated.
When substances are incompletely digested, allergies may arise. Classical
allergies are fairly easy to identify but nowadays one meets an increasing
number of a more insidious variety which may manifest only through more subtle symptoms
such as tiredness after eating, loss of vitality and so on. This tendency is
often exacerbated in a clinical depression, or in someone with chronic fatigue
syndrome, where a vicious circle of interactions is often seen.
You may remember the very famous example from Steiner's Curative
Education Course of the child who has difficulty with his will in actually
stepping into a tram. Sterner connects this description of a child who is, as
it were, paralyzed in his will, who is unable to release himself from the
conscious life of thought into the spontaneity of a deed, to a weakness in the
activity of the liver. He actually suggests that the disorder may have been
inherited. Whenever weakness of will manifests itself in the child or adult in
any form, we can ask ourselves if the liver - or for that matter the gall
bladder - is in need of support. This sometimes shows itself at times of
transition in life, for instance, in the menopause or following a pregnancy. At
both these transition-times a person is increasingly vulnerable to suffering
from depression. During the menopause, a further metamorphosis of organic etheric forces into the conscious soul life is taking place
- or at least the potential is there for this to happen. Forces which have been
active on a bodily level in the glands until this time become available for new
soul-spiritual activity or development. If they are not appropriately taken up,
however, congestion of the liver and biliary system
may ensue. Indeed, moderate degrees of this are almost normal at such times,
since processes of metamorphosis are usually only gradually accomplished.
On a more day by day level, we also experience physiological transitions
at three o'clock in the morning and three o'clock in the afternoon. At three
o'clock in the afternoon, blood sugar levels are usually on the low side,
signifying that the substance building aspect of liver function is at its
weakest at this time.
At 3 o'clock in the morning, however, bile production is at its weakest
point. Both these times of transition tend to be difficult periods during the
day or night
for people struggling with depressive illnesses. Waking at three o'clock
in the morning with morbid thoughts - that is to say, thoughts which it is not possible
to properly digest and integrate into the waking consciousness, are very
familiar examples of this. In more severe forms of manic depressive illness,
tendencies of this kind can be much more dramatic.
Steiner has connected the liver with that part of the etheric body which is called the chemical ether. This is
also sometimes called the tone ether, the number ether or the sound ether.
Through this ether, physical growth is inwardly organized according to the
inner harmonies of number and measure, which also become manifest in the inner
harmonies of music. When this etheric quality becomes
prematurely released into the realm of soul, the stream of time coming from the
future to the present is likely to overwhelm the normal state of waking
consciousness. All manner of experiences can then arise to which the soul feels
connected but no longer in a free way. Such things as ideas of reference, deja vu phenomena, and even deeper states of paranoia, may
thereby arise. The etheric forces which are
particularly connected with the liver give us the experience of becoming
contextualized in our environment. When these forces unfold their activity too
strongly in consciousness, a disturbance in our relationship to the surrounding
environment may ensue. Paranoia is one of the most frequent forms that such as
disturbance takes. One feels threatened by the environment, but in a very
personalized way, almost as though the substances of the outside world are
working their own life out at our own expense! Paranoia may, in turn, be a
fairly transient phenomenon, with a more neurotic character, or it may be major
symptom of a severe psychotic depression, or even a schizophrenic illness.
I mentioned a few moments ago that an astral quality from one or other
of the planetary spheres works together with the etheric
body of a particular organ, constraining these forces and guarding against
their tendency to jump, as it were, too quickly out of the body, too quickly
into the future. Whenever that planetary or astral activity within an organ
becomes weakened - and weaknesses may be inherent or acquired - the soul
becomes vulnerable to encountering forces from the etheric
body which it should not meet until after death or until one is suitably
prepared for a conscious encounter with the spiritual world.
Any drug or poison will also to some degree deflect the life-processes
from their bodily manifestation, leading to the premature release of etheric forces into the soul realm. This phenomenon forms
the basis for the anthroposophical understanding of
certain aspects of drug abuse. Different drugs may display certain organ
affinities - for instance, the qualitative effects of cocaine may be seen in
terms of the lung, of LSD more in terms of the kidney. What one is then meeting
as a disturbance of the etheric forces of the organs
is also a disturbance on the life-processes of the organs. It is a kind of
foretaste of the experience that we meet after death, when we see the panorama
of the life that we have just lived. After death this experience - known as the
etheric tableau experience - normally only happens
when our entire ether body becomes freed from our physical body. At the time of
our death this experience is strongly held within the sphere of the Being of
Christ and the Spirit of the Guardian of the Threshold. If this happens
prematurely, albeit only in a modified form through a drug, the soul may
experience later difficulties or impediments in returning properly into the
body and this may also sow the seed for different forms of disorientation and
dislocation of the conscious life of will. I cannot expand in this talk on the
theme of drug abuse or addiction.
I would, however, like to point to the close connection that has often
been noted between certain drug experiences and certain spiritual experiences.
This becomes much more readily comprehensible
when we are able to understand it in terms of the organs. The forces
that are released from the etheric activities of the
organs, the forces more bound up with
the inner side of the life processes, are expressions of the living
activity of spiritual beings that are still active within the substance of our
own body.
The threshold to the substance-building processes is indeed the same as
the threshold to the spiritual world altogether. We meet the spiritual world
where the substance-building processes of our bodily organs are taking place.
But it is quite a different thing to meet this through a process of inner
training and inner development, or to meet it after death when these forces have
been naturally released, so to speak, than it is to do so through substance
abuse or through weaknesses within the activity of the planetary sphere
belonging to a particular organ. For the anthroposophical
doctor and psychiatrist, the field of possible medicinal therapy opens up at
this point through, for example, an understanding of the connections between
the different metals, the planets and the organs. It is not possible to develop
this further, however, at this point.
I hope that this broad overview serves to indicate how Anthroposophy
spans so many aspects of the realm of psychiatry, opening up new possibilities
of understanding, of diagnosis and also of therapy. I have also tried to point
out the extent to which the realm of psychiatry and the realm of inner
development or initiation are intimately connected. I have often had the
feeling that much that is met in the realm of psychiatry may be a kind of
result or expression of an uncompleted process of initiation in a former life.
I would certainly not suggest that this is so in every case, but an
insufficiently prepared initiation may be the result of an attempt to cross the
threshold into the spiritual world too soon. We see the same gesture becoming
manifest when our etheric body in the one or other of
our organs wishes to become released too quickly. Thoughts such as this are
sometimes helpful in those cases of mental illness in which it is not possible
to discern their origin in this life on earth, and with which a person may have
to live for a whole incarnation.
It is, however, often possible to understand a great deal of mental
illness or psychological disturbance in relation to childhood development.
Nowadays childhood development is under threat and it is very difficult for
most people to go through childhood in such a way that they achieve a healthy
soul-spiritual penetration of the body. Many things are responsible for this,
including poor nutrition, an education that has no respect for phases of bodily
development and which already draws organic processes too soon from the body
into the realm of soul; through a general deprivation of what Steiner has
called the bodily senses - that is to say, the senses of touch, life, movement
and balance. When the life processes withdraw from these senses too quickly,
the astral body is not able to create a sufficiently strong resonance chamber
or imprint for itself within the physical and etheric
bodies. This may show itself in later life in the form of soul insecurities,
anxieties, hyperactivity and so on. Childhood is also threatened through the
general dissolution of society. Conventional securities, accepted modes of behavior, and so on, are rightly falling to one side, but
all too often parents are not able to replace them from their own individual
resources. We continually find ourselves thrown back upon ourselves, needing to
rely on personal judgments too soon before the organic basis of our body has
been properly equipped to fulfill this task. This
crumbling of the social and moral fabric of society throws the developing child
all too easily into a state of turmoil. At an increasingly early age the
adolescent has often to encounter the sense of inner void, meaninglessness, the
realm of inner darkness. Existential questions to do with self-identity confront
the adolescent nowadays almost as a normal phenomenon, whereas even 30 years
ago the securities that applied to generation after generation acted as a form
of protection against this.
When we really meet the existential question, "Who am I?", the
answer never can be found in the outside world which we meet via our senses. It
can only be found from that same eternal self which lives behind the threshold
of our physical organs. Between our conscious experience of self and our
eternal being, however, there lies that interface of soul which I mentioned a
few minutes ago - the realm in which there is an ongoing battle between our
conscious self and our eternal self. The bodily basis of our life often looks
for ease, comfort and security. Spiritual intentions on the other hand threaten
earthly securities, and deep-seated fears, doubts and so on may be evoked by
them in the soul. These forces belong to those instincts and, to some degree
necessary, egoistic drives which are implanted within our physical body and
which work into our earthly personality at a deeply unconscious level. These
forces are constantly enticing us to build our identity on the outside world -
on something upon which we can apparently rely and from which we can derive a
certain sense of security and predictability. Everything that derives from the
outside world and which we meet through our senses - particularly those aspects
to which the lung has an affinity, such as obsessions, fixed ideas and so on -
all these will tend to offer us apparent solutions in the face of the spiritual
challenge in meeting the inner void.
In so many of the psychiatric illnesses of adolescence, we see
particularly clearly how this phenomenon comes to expression prematurely. I
refer, for instance, to the phenomenon of anorexia, which has almost become a
kind of epidemic at the present time.
In more recent years psychiatry has developed a new interest in the
personality, particularly through the descriptions of so-called multiple
personality disorders - now referred to as dissociative identity disorders. In
this type of condition the tension between opposing elements is no longer held
or integrated within the framework of the single person, but different elements
become seeds around which apparently independent personalities develop. There
is sometimes a lack of continuity of ego consciousness and even memory between
the one personality and the other - a fragmentation has taken place. The more
severe forms of this disturbance are usually connected with sexual abuse during
early life. I am sure that through deepening our understanding of the
co-operation of the senses and life processes during the time of childhood
development, our insights into this type of disturbance would take on new
dimensions. In fact, a number of anthroposophical
psychiatrists have already begun to do just this.
As many of us are aware, however, this phenomenon can lead to some of
the most frightening of phenomena which we as human beings may have to
encounter. When an ego fragmentation takes place, islands of our etheric and astral bodies have become dislocated from the
overall sphere of the ego organization. It is here that the borderline between
the realm of medicine and psychiatry on the one hand and that of social and
personal morality, becomes almost indistinguishable. Those of you who are
familiar with the works of Scott Peck, particularly his book "People of
the Lie", will be aware that he addresses this problem. He challenges
contemporary psychiatry to build a new scientific understanding of the realm of
evil, stressing how until the present time this realm has been considered to
fall outside the scope of science. This book was not written with dissociative
identity disorders particularly in mind, but I am sure that there is a close
connection between these phenomena and many of his descriptions. He relates
much of what he has to say to possession - a concept which, until recently, was
considered to be virtually medieval. I think that this book by Scott Peck is a
clear example of the condition that modern psychiatry finds itself in, when it
attempts to confront the spiritual nature of the human being. I believe his
book is courageous and, in many ways, quite masterly. However, it struggles
without having any way of connecting the realm of substance with the realm of
the spirit. And, as I began my talk by saying, I think that it is just this
potential that is unique to the anthroposophical
contribution to psychiatry. The original polarity between substance and
creative spirit arose during the time of the Fall on Old Lemuria.
From this time onwards the creative world of the spirit and the actual
substantial happenings in matter started to separate. We are now at the point
in human evolution when out of their own nature these two forces will continue
to diverge ever more and more strongly. Steiner forecast that by the end of the
century we would be blighted by epidemics of mental illness of one kind or
another - and I am sure that amongst other things anorexic disturbances and
dissociative disorders are among the examples that could be cited to bear out
his prediction. I believe that ultimately the task of mental illness is to
stimulate in us the call to inner development, to truly know ourselves. Whereas
up until the present time we had a certain license to decide not to follow this
path, it is nowadays almost imperative to do so if we are to confront and deal
with problems, if not exactly in epidemic, then certainly in escalating
proportions. Modes of being that were once regarded as extreme pathologies
become ever more and more common. Unless a sufficiently strong impulse is
ignited in humankind to hear this call, then this separation between substance
and spirit will continue. It will then become increasingly difficult for human
bodies to sustain a basis for integrated ego consciousness into the future.
They then become the basis for the activity of those evil beings - so called
"anti-spirits" of personality to which Steiner has given the name of
"Asuras." The loss of immunological
identity that we are also witnessing at the present time is, I beheve, the mirror image of this. That is to say, it is the
polar expression of the same phenomenon. In the realm of psychiatry, the
possibility of the conscious ego to integrate itself with its own karma is threatened,
and at the level of immunology, the possibility for the unconscious
organization of the ego to penetrate physical substance is also threatened.
This theme is obviously one with which we could occupy ourselves not only in
coming days, but also in the coming decades and centuries. We live in a time
when developments are accelerating around us, but this was something that
Rudolf Steiner anticipated at the beginning of this century and which
Anthroposophy is intended to help us to master. We are, however, still only at
the beginning of doing just this - it lies in the hands of each of us to help
to realize this aim.
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