Fundamentals of Therapy
GA 27
XIII. On the Essential Nature of Illness and Healing
[ 1 ] Pain, which may occur somewhere in the organism, is experienced in the astral body and the ego. Both of these—the astral body and the ego, each in its own way are appropriately engaged within the physical and etheric body while man is in the waking state. When sleep takes place, the physical and etheric body carry out the organic activities alone. The astral body and ego are separated from them.
[ 2 ] In sleep the organism returns to the activities which belong to the starting point of its development, namely, to the embryonic periods and early infancy. In waking life those processes predominate which take place at its conclusion—in aging and dying.
[ 3 ] At the starting point of man's development the activity of the etheric body predominates over that of the astral; then, gradually in the course of life, the activity of the latter grows more intense while that of the etheric body retreats. Nor does the etheric body regain, even in sleep, the intensity it had at the beginning of life. It preserves the degree of intensity it has developed in relation to the astral in the course of life.
[ 4] In every age of life, to every organ of the human body a certain intensity of etheric activity is properly assigned and corresponds moreover to a certain intensity of the astral. It depends upon these relationships whether or not the astral body can properly engage itself with the etheric. If through a lowering of etheric activity it is unable to do so, pain ensues, if on the other hand the etheric body becomes active beyond its normal measure, the mutual penetration of astral and etheric activities becomes unusually intense. Pleasure and comfort ensue. We must however bear in mind that pleasure enhanced beyond a certain point passes over into pain, likewise pain into pleasure. If this were not borne in mind what is here said might seem in contradiction with some former explanations.
[ 5 ] An organ becomes ill when its proper etheric activity cannot unfold. Take, for instance, that metabolic action which is continued, from the actual digestive process, into the organism as a whole. If the products of metabolism are transmitted everywhere without residue into the activity and substantial formation of the organism, it is a sign that the etheric body is working appropriately. If, on the other hand, substances are deposited along the paths of metabolism without entering into the general action of the organism, it shows that the etheric body is impaired in its activity. The physical processes normally stimulated by the astral body, processes which serve the organism only when confined to their own sphere, exceed their proper limits and infringe on the etheric sphere of action. Thus processes arise, the existence of which is due to the predominance of the astral body. They are processes which have their proper place when the aging and disintegration of the body sets in.
[ 6 ] The point now is to bring about a proper harmony between the etheric and the astral activity. The etheric body must be strengthened, the astral weakened. This can be done by bringing the physical substances, which the etheric body has to assimilate, into a condition wherein they lend themselves more readily to its influences than they do in the disease. Likewise the ego-organization must be supplied with added strength; for the astral body, with the animal orientation of its activity, is held more in check when the ego-organization is made stronger in its human organizing power.
[ 7 ] The way to penetrate these matters with clear knowledge will be found when we observe the kind of effects which a particular substance unfolds along the paths of metabolism. Take sulphur for example. It is contained in protein. It is indeed fundamental to the whole process which takes place in the absorption of protein food. It passes from the foreign etheric nature, through the inorganic state into the etheric activity of the human organism itself. It is found in the fibrous tissues of the organs, in the brain, in the nails and hair. Thus it finds its way along the paths of metabolism out to the periphery of the organism. In all these ways, sulphur proves to be a substance which plays an essential part in the reception of proteins into the domain of the human etheric body.
[ 8 ] Now the question arises, does sulphur also play a part in the transition from the domain of etheric action to that of astral, and has it anything to do with the ego-organization? It does not combine appreciably with inorganic substances introduced into the organism so as to form salts or acids. Such a combination would provide the basis for a reception of the sulphur processes into the astral body and ego-organization. We see, therefore, that sulphur does not penetrate into these regions. It unfolds its activity in the realm of the physical and etheric body. This is also shown by the fact that an increased supply of sulphur to the organism gives rise to feelings of giddiness, reduction of consciousness. Sleep, too, i.e. the condition of the body when the astral and ego-organization are not working as soul being, grows more intense when the supply of sulphur is increased.
[ 9 ] From all this we can see that sulphur, introduced as a medicament, will make the physical activities of the organism more inclined to submit to the active intervention of the etheric than in the diseased condition.
[ 10 ] With phosphorus the case is different. It is present in the human organism as phosphoric acid and phosphoric salts, in albumens in the fibrous tissues, in the brain and in the bones. Its tendency is towards the inorganic substances, the importance of which is in the realm of the ego-organization. It stimulates the conscious activity of man. Thereby it also conditions sleep, though by an opposite process to sulphur, namely, by previous stimulation of conscious activity, while sulphur favours sleep by enhancing the unconscious activities of the physical and etheric. Phosphorus is present as calcium phosphate in the bones, i.e. in those organs which are subject to the ego-organization, not where it works from within in processes of growth, regulation of metabolism, and the like, but where it uses the outer mechanism of the system for the movements of the body.
[ 11 ] As a medicament, therefore, phosphorus will be effective when the diseased condition is a hypertrophy of the astral domain over the ego-organization and the latter needs to be strengthened in order to repress the astral.
[ 12 ] Consider rickets. The disease is due, as was explained before, to a hypertrophy of etheric-astral activity, it leads to a defective action of the ego-astral activity, it leads to a defective action of the ego-organization. If it is treated first with sulphur in the proper way, the etheric activity is strengthened in relation to the astral, and if after this has been done, a phosphorus treatment is made to follow, the healing effect which has been prepared in the etheric organization is led over to that of the “ego”; and the rickets is confronted from two sides. (We are aware that the efficacy of the treatment of rickets with phosphorus is disputed; but none of the cures hitherto attempted have anything to do with the method described here.)
XIII. Vom Wesen des Krankseins und der Heilung
[ 1 ] Schmerz, der irgendwo im Organismus auftritt, ist Erlebnis im astralischen Leib und im Ich. Beide, sowohl der astralische Leib wie das Ich sind in den physischen Leib und den ätherischen Leib in einer entsprechenden Art eingeschaltet, so lange der Mensch im wachenden Zustande ist. Tritt der Schlaf ein, so verrichten der physische und der ätherische Leib allein die organische Tätigkeit. Der astralische Leib und das Ich sind von ihnen abgetrennt.
[ 2 ] Im Schlafen kehrt der Organismus zu den Betätigungen zurück, die am Ausgangspunkte seiner Entwicklung liegen, in der Embryonal- und ersten Kindheitszeit. Im Wachen herrschen diejenigen Vorgänge vor, die am Ende dieser Entwicklung liegen, im Altern und Sterben.
[ 3 ] Im Anfange der Menschenentwicklung liegt das Vorherrschen der Tätigkeit des ätherischen Leibes über diejenige des astralischen; allmählich wird die Tätigkeit des letzteren immer intensiver, die des ätherischen Leibes tritt zurück. Im Schlafen erhält dann der ätherische Leib nicht etwa die Intensität, die er im Lebensanfange gehabt hat. Er behält diejenige, die er im Verhältnis zum Astralischen im Laufe des Lebens entwickelt hat.
[ 4 ] Für jedes Organ des menschlichen Körpers entspricht in jedem Lebensalter eine bestimmte Stärke der auf das Organ entfallenden ätherischen Tätigkeit einer ebensolchen der astralischen. Daß das rechte Verhältnis vorhanden ist, davon hängt es ab, ob der astralische Leib sich in den ätherischen 65 entsprechend einschalten kann oder nicht. Kann er das wegen Herabstimmung der ätherischen Tätigkeit nicht, so entsteht Schmerz; entwickelt der ätherische Leib eine über sein Normal maß hinausgehende Tätigkeit, so wird die Durchdringung der astralischen und der ätherischen Betätigung besonders intensiv. Es entsteht Lust, Wohlbehagen. Man muß sich nur klar sein darüber, daß Lust beim Wachsen über ein gewisses Maß hinaus in Schmerz und umgekehrt Schmerz in Lust übergeht. Beachtet man dies nicht, so könnte dies hier Gesagte im Widerspruch mit früher Ausgeführtem erscheinen.
[ 5 ] Ein Organ erkrankt, wenn sich die ihm zukommende ätherische Tätigkeit nicht entfalten kann. Man nehme z. B. die aus dem Verdauungsvorgänge sich in den ganzen Organismus fortsetzende Stoffwechseltätigkeit. Werden die Erzeugnisse des Stoffwechsels überall restlos übergeführt in die Tätigkeit und Substanzgestaltung des Organismus, so ist dies ein Zeichen dafür, daß der ätherische Leib in entsprechender Weise arbeitet. Lagern sich aber auf den Stoffwechselwegen Substanzen ab, die nicht in das Tun des Organismus übergehen, dann ist der Ätherleib herabgestimmt in seiner Tätigkeit. Diejenigen physischen Vorgänge, die sonst vom astralischen Leib angeregt werden, aber nur in ihrem Gebiete dem Organismus seine Dienste leisten, greifen über ihr Gebiet hinaus in dasjenige der ätherischen Tätigkeit hinüber. Es entstehen auf diese Art Vorgänge, die dem Vorherrschen des astralischen Leibes ihr Dasein verdanken. Es sind das Vorgänge, die ihre rechte Stelle da haben, wo das Altern, der Abbau des Organismus eintritt.
[ 6 ] Es handelt sich nun darum, die Harmonie zwischen der ätherischen und der astralischen Tätigkeit herbeizuführen. Der ätherische Leib muß verstärkt, der astralische geschwächt werden. Es kann dies dadurch geschehen, daß die physischen Substanzen, welche der Ätherleib verarbeitet, in einen Zustand gebracht werden, in dem sie sich leichter der Tätigkeit fügen, als dies im kranken Zustande geschieht. Ebenso muß der Ich-Organisation Kraft zugeführt werden, denn der astralische Leib, der in seiner Tätigkeit animalisch orientiert ist, wird durch die Verstärkung der Ich-Organisation nach der Richtung der menschlichen Organisation mehr gehemmt als ohne diese.
[ 7 ] Der Weg, diese Dinge erkennend zu durchschauen, wird sich finden, wenn man beobachtet, was für Wirkungen auf den Stoffwechselwegen irgend eine Substanz entfaltet. Man nehme den Schwefel. Er ist im Eiweiß enthalten. Er liegt also dem ganzen Vorgang zugrunde, der sich bei der Aufnahme der Eiweißnahrung abspielt. Er geht von der fremden ätherischen Art durch den Zustand des Unorganischen über in die ätherische Tätigkeit des menschlichen Organismus. Er findet sich im Faserstoff der Organe, im Gehirn, in Nägeln und Haaren. Er geht also durch die Stoffwechselwege bis an die Peripherie des Organismus. Er erweist sich damit als eine Substanz, die bei der Aufnahme der Eiweißstoffe in das Gebiet des menschlichen Ätherleibes eine Rolle spielt.
[ 8 ] Es entsteht nun die Frage, ob denn der Schwefel auch bei dem Übergang von dem Gebiet der ätherischen Wirksamkeit in das der. astralischen eine Bedeutung hat, und ob er etwas mit der Ich-Organisation zu tun hat. Er verbindet sich nicht merklich mit den in den Organismus eingeführten unorganischen Substanzen zu Säuren und Salzen. In einer solchen Verbindung würde die Grundlage für eine Aufnahme der Schwefelprozesse in den astralischen Leib und die Ich-Organisation liegen. Der Schwefel dringt also nicht dahin. Er entfaltet seine Wirksamkeit im Bereiche des physischen .und des Ätherleibes. Das zeigt sich auch darin, daß erhöhte Schwefelzufuhr in dem Organismus Schwindelgefühle, Bewußtseins-Dämpfungen hervorruft Auch der Schlaf, also der Körperzustand in dem der astralische Leib und die Ich-Organisation- als seelische Wesenheiten nicht wirken, wird durch vermehrte Schwefelzufuhr intensiver.
[ 9 ] Man kann daraus ersehen daß der Schwefel als Heilmittel zugeführt, die physischen Tätigkeiten des Organismus dem Eingreifen der ätherischen geneigter macht, als sie im kranken Zustande sind
[ 10 ] Anders liegt die Sache beim Phosphor Er findet sich im menschlichen Organismus als Phosphorsaure und phosphorsaure Salze im Eiweiß, im Faserstoff, im Gehirn, in den Knochen. Er drängt zu den unorganischen Substanzen hin, die in dem Bereich der Ich-Organisation ihre Bedeutung haben. Er regt die bewußte Tätigkeit des Menschen an. Dadurch bedingt er auf entgegengesetzte Art wie der Schwefel, nämlich nach der Anregung der bewußten Tätigkeit, den Schlaf; der Schwefel dagegen bedingt diesen durch Erhöhung der unbewußten physischen und ätherischen Tätigkeit. Der Phosphor ist im phosphorsauren Kalk der Knochen, also derjenigen Organe, die der Ich-Organisation unterliegen, wenn diese sich der äußeren Mechanik zur Körperbewegung bedient, nicht wenn sie von innen, in Wachstum, Stoffwechselregulierung usw. wirkt.
[ 11 ] Als Heilmittel wird daher der Phosphor wirken, wenn der krankhafte Zustand in dem Überwuchern des astralischen Gebietes über die Ich-Organisation besteht und die letztere gestärkt werden muß, damit die astralische zurückgedrängt wird.
[ 12 ] Man betrachte die Rhachitis. Es wurde im früheren ausgeführt, wie sie in einem Überwuchern der ätherisch-astralischen Tätigkeit beruht und wie sie zu einer mangelhaften Betätigung der Ich-Organisation führt. Behandelt man sie zuerst mit Schwefel in entsprechender Weise, so wird die ätherische gegenüber der astralischen Tätigkeit verstärkt; läßt man, nachdem dies geschehen ist, eine Phosphorbehandlung eintreten, so wird, was man in der Ätherorganisation vorbereitet hat, zu derjenigen des «Ich» hinübergeleitet; und man kommt der Rhachitis von zwei Seiten entgegen. (Es ist uns bekannt, daß die Phosphorheilung bei Rhachitis angezweifelt wird; allein, man hatte es bei den bisherigen Heilversuchen nicht mit der hier beschriebenen Methode zu tun.)
XIII On the nature of illness and healing
[ 1 ] Pain that occurs anywhere in the organism is an experience in the astral body and in the ego. Both the astral body and the ego are involved in the physical body and the etheric body in a corresponding way as long as the person is awake. When sleep sets in, the physical and etheric bodies alone carry out the organic activity. The astral body and the ego are separated from them.
[ 2 ] In sleep, the organism returns to the activities that lie at the starting point of its development, in the embryonic and first childhood period. In waking, those processes that lie at the end of this development, in ageing and death, predominate.
[ 3 ] In the beginning of human development, the activity of the etheric body predominates over that of the astral body; gradually the activity of the latter becomes more and more intense, while that of the etheric body recedes. In sleep the etheric body does not acquire the intensity it had at the beginning of life. It retains that which it has developed in relation to the astral body in the course of life.
[ 4 ] For each organ of the human body, at each age, a certain intensity of the etheric activity of the organ corresponds to that of the astral. That the right proportion is present depends on whether the astral body can intervene in the etheric body accordingly or not. If it is unable to do so because the etheric activity is down-tuned, pain arises; if the etheric body develops an activity that exceeds its normal level, the interpenetration of the astral and etheric activity becomes particularly intense. Pleasure and well-being arise. One only has to be aware that when pleasure grows beyond a certain level, it turns into pain and vice versa, pain turns into pleasure. If this is not taken into account, what has been said here could appear to contradict what was said earlier.
[ 5 ] An organ becomes diseased when the etheric activity that is due to it cannot unfold. Take, for example, the metabolic activity that continues from the digestive process into the whole organism. If the products of the metabolism are completely transferred everywhere into the activity and substance formation of the organism, this is a sign that the etheric body is working in a corresponding way. If, however, substances are deposited in the metabolic pathways which are not transferred into the activity of the organism, then the etheric body is down-tuned in its activity. Those physical processes which are otherwise stimulated by the astral body, but which only serve the organism in their own field, reach beyond their own field into that of etheric activity. In this way processes arise which owe their existence to the predominance of the astral body. These are processes that have their right place where the ageing, the decomposition of the organism occurs.
[ 6 ] It is now a matter of bringing about harmony between the etheric and the astral activity. The etheric body must be strengthened, the astral body weakened. This can be done by bringing the physical substances which the etheric body processes into a state in which they submit more easily to the activity than is the case in the diseased state. Likewise, the ego organization must be given strength, for the astral body, which is animalistically oriented in its activity, is more inhibited by the strengthening of the ego organization in the direction of the human organization than without it.
[ 7 ] The way to see through these things will be found by observing the effects that any substance has on the metabolic pathways. Take sulphur. It is contained in protein. It therefore underlies the whole process that takes place during the absorption of protein food. It passes from the foreign ethereal species through the state of the inorganic into the ethereal activity of the human organism. It is found in the fiber of the organs, in the brain, in nails and hair. It thus passes through the metabolic pathways to the periphery of the organism. It thus proves to be a substance that plays a role in the absorption of proteins into the area of the human etheric body.
[ 8 ] The question now arises as to whether sulphur also plays a role in the transition from the etheric to the astral realm and whether it has anything to do with the ego organization. It does not noticeably combine with the inorganic substances introduced into the organism to form acids and salts. Such a combination would be the basis for the absorption of the sulphur processes into the astral body and the ego organization. The sulphur therefore does not penetrate there. It unfolds its effectiveness in the realm of the physical and etheric body. This is also shown by the fact that increased sulphur intake in the organism causes feelings of dizziness and a dampening of consciousness. Sleep, i.e. the physical state in which the astral body and the ego organization - as spiritual entities - are not active, also becomes more intense through increased sulphur intake.
[ 9 ] It can be seen from this that sulphur administered as a remedy makes the physical activities of the organism more inclined to the intervention of the etheric ones than they are in the diseased state
[ 10 ] The situation is different with phosphorus, which is found in the human organism as phosphoric acid and phosphoric acid salts in proteins, fibers, the brain and bones. It pushes towards the inorganic substances that are important in the area of the ego organization. It stimulates the conscious activity of the human being. Thus it causes sleep in the opposite way to sulphur, namely after stimulating the conscious activity; sulphur, on the other hand, causes sleep by increasing the unconscious physical and etheric activity. The phosphorus is in the phosphoric acid lime of the bones, i.e. those organs that are subject to the ego organization when it makes use of external mechanics for body movement, not when it works from within, in growth, metabolic regulation, etc.
[ 11 ] Phosphorus will therefore act as a remedy when the pathological condition consists in the overgrowth of the astral region over the ego organization and the latter must be strengthened so that the astral is pushed back.
[ 12 ] Consider rhachitis. It was explained earlier how it is based on an overgrowth of the etheric-astral activity and how it leads to a deficient activity of the ego organization. If it is first treated with sulphur in the appropriate way, the etheric activity is strengthened in relation to the astral activity; if, after this has happened, a phosphorus treatment is allowed to take place, then what has been prepared in the etheric organization is transferred to that of the "I"; and rhachitis is approached from two sides. (We are aware that the phosphorus cure for rhachitis is doubted; however, the method described here has not been used in previous healing attempts.