| 229. Four Seasons and the Archangels: The Christmas Imagination
06 Oct 1923, Dornach Tr. Mary Laird-Brown, Charles Davy Rudolf Steiner |
|---|
| So, you see, the tendency which reaches its culmination at Christmas is prepared in advance from Michaelmas onwards. The Earth is gradually more and more consolidated, so that in deep winter it becomes really a cosmic body, expressing itself in mercurial formation, salt-formation, ash-formation. |
| Hence we can say something like this. In order to bring the essence of Christmas rightly before our souls, let us transpose ourselves into the being of man. In the Christmas spirit is expressed the coming to birth of the Jesus-child, who is ordained to receive the Christ into himself. |
| Then we have the picture which comes to shine out for us as a cosmic Imagination at Christmas-time—a picture we can live with until Easter, when out of cosmic relationships once again an Easter Imagination can arise; we will speak of it tomorrow. |
| 229. Four Seasons and the Archangels: The Christmas Imagination
06 Oct 1923, Dornach Tr. Mary Laird-Brown, Charles Davy Rudolf Steiner |
|---|
Yesterday there stood before us the picture of Michael battling with the Dragon, as shown to us through an inner understanding of the course of the year. And art can really be nothing else than a reflection of what human beings feel in relation to the universe. Of course this is possible at various levels and from various standpoints; but on the whole we can speak of a work of art only when it expresses human feeling in such a way that through it the soul is opened to the secrets of the universe. To-day, in the same spirit that led us to the culminating picture of Michael and the Dragon, we will carry further our study of the seasons of the year. We know from yesterday's lecture that when autumn draws on, a kind of in-breathing by the Earth, a spiritual in-breathing, occurs, and the elemental beings are drawn back into the bosom of the Earth. Those who went out in the height of summer and turned back at Michaelmas are drawn further and further in, until in the depths of winter they are united most intimately with the Earth. Now we must realise that in winter the Earth is above all self-contained, enclosed in itself. It has drawn back everything of a spiritual nature which it had allowed to stream out from itself during the summer. Hence in the depths of winter the Earth is more earthly, more truly itself, than at any other time. And while for our further studies we must keep firmly in view this winter character of the Earth, we must of course not forget that when winter prevails over half the Earth, the other half is experiencing summer. This is a fact we must keep in the background of our minds. But just now we are concerned with the coming of winter to one part of the Earth. It is then that the Earth unfolds its own nature in the deepest sense; the nature that makes it truly Earth.  Let us now look at this Earth of ours. It has a solid core, hidden below its visible outer surface, which in turn is largely covered by water, the hydrosphere. The continents are only floating, as it were, in this great watery expanse. And we can picture the hydrosphere as extending up into the atmosphere, for the atmosphere is always permeated by a watery element. Certainly this is much thinner than the water of the sea and the river, but there is no definite boundary in the atmosphere where the watery element comes to an end. Hence if we are to show schematically what the Earth is like in this respect we shall have, first, a solid core in the centre. Around it we have the watery regions (blue). I must of course indicate the jutting up of the continents: they will have to be exaggerated, for they should really be no more prominent than the irregularities on the skin of an orange. Then I must put in the hydrosphere, this watery part of the atmosphere all round the Earth. Let us look at this picture (blue) and ask ourselves what it really represents? It is not something made up out of itself: it is water shaped by the whole cosmos. The reason why this body of air and water is spherical is because the cosmos extends round it as a sphere on all sides. And this means that strong forces play in on the Earth as a whole. The effect is that if we were to look at the Earth from some other planet, it would appear to us as a great water-drop in the cosmos. There would be all sorts of prominences on it—the continents, which would be rather differently coloured—but as a whole it would appear to us as a great water-drop in the midst of the universe. Let us now consider this from a cosmic standpoint. What is this great water-drop? It is something which takes its shape from its whole cosmic environment. If one approaches the matter from a spiritual-scientific point of view, bringing Imagination and Inspiration to bear on it, one comes to know what this water-drop really is. It is nothing other than a gigantic drop of quicksilver; but the quicksilver is present in an extraordinarily rarefied condition. The possibility of these high attenuations has been shown by the work of Frau Dr. Kolisko. At our Biological Institute in Stuttgart the attempt has been made to put this on an exact footing. It has been possible to make dilutions of substances up to one part in a trillion, and in fact to establish precisely the effects which such high dilutions of particular substances can have. Hitherto, in homoeopathy, this has been merely a matter of belief; now it has been raised to the level of exact science. The graphs which have been drawn leave no doubt to-day that the effects of the smallest particles follow a rhythmical course. I will not go into details; the work has been published and these findings can now be verified. Here I wish to point out only that even in the earthly realm the effects of enormous dilutions must be reckoned with. Here we are concerned with something of which we can say, when we use it on a small scale—this is water. We can draw water from a river or a well and use it as water. Yes, it is water, but there is no water that consists solely of hydrogen and oxygen. It would be absurd for anyone to suppose that water consists of hydrogen and oxygen only. In the case of mineral waters and such-like, it is of course obvious that something else is present. But there is no water composed solely of hydrogen and oxygen: that is only a first approximation. All water, wherever it appears, is permeated with something else. Essentially, the whole water-mass of the Earth is quicksilver for the universe. Only the small quantities we use are water for us. For the universe, this water is not water, but quicksilver. Hence we can say, first of all, that in so far as we are considering the hydrosphere in relation to water, we have to do with a drop of quicksilver in the cosmos. Embedded as it were in this drop of quicksilver, naturally, are metallic substances—in brief, all the earthly substances. They represent the solid mass of the Earth, and they tend to assume their own special forms. Thus in the structure as a whole we observe [the general spherical form of quick]silver. Ordinary metallic quicksilver, one might say, is only the symbol produced by nature for the general activity of quicksilver, leading quite definitely to a spherical form. Embedded in the whole sphere are the metallic crystals, with the manifold variety of their own distinctive forms. Hence we have before us this formation of warmth, water, air: its tendency, as I have said, is to assume a spherical form, with individual crystal forms within it. Even if we single out the air (dark red) which surrounds the Earth as its atmosphere, we can never speak simply of air, for the air always has a tendency to contain warmth in some degree: the air is permeated with warmth (violet). Thus we must add this fourth element, warmth, which enters into the air. Now this warmth, which comes into the air from above, carries pre-eminently within it the sulphur-process, imparted to it from the cosmos. And to the sulphur-process is added the mercurial process, as I have described it in connection with the hydrosphere. Thus we have air-warmth—the sulphur-process; water-air—the mercurial process. If now we turn towards the inner part of the Earth, we come to the acid-formation process, and especially to the salt-process, for the salts derive from the acids; and this is what the Earth really wants to be. Hence, when we look up into the cosmos, we are really looking at the sulphur-process. When we consider the tendency of the Earth to form itself into a cosmic water-drop, we are really looking at the mercurial process. And if we turn our gaze to the solid earth underfoot, which in spring gives rise to all that we see as growing, sprouting life, we are looking at the salt-process. This salt-process is all-important for springtime life and growth. For the roots of plants, in forming themselves out of the seeds, depend for their whole growth on their relation to the salt-formations in the soil. It is these salt-formations—in the widest sense of the term—which give substance to the roots and enable them to act as the earthly foundation of plant-life. Thus in turning back to the Earth we encounter the salt-process. This is what the Earth makes of itself in the depths of winter, whereas in summer there is much more intermingling. For in summer the air is shot through with sulphurising processes, which indeed occur also in lightning and thunder; they penetrate far down, so that the whole course of the season is sulphurised. Then we come at Michaelmas to the time when the sulphur-process is driven back by meteoric iron, as I told you yesterday. During summer, too, the salt-process mingles with the atmosphere, for the growing plants carry the salts up through their leaves and blossoms right up into the seeds. Naturally, we find the salts widely distributed in the plant; they etherealise themselves in the etheric oils and so on; they approach the sulphurising process. The salts are carried up through the plants; they stream out and become part of the being of the atmosphere. In high summer, accordingly, we have a mingling of the mercurial element, always present in the Earth, with the sulphurising and salt-forming elements. If at this season we stand here on Earth, our head actually projects into a mixture of sulphur, mercury and salt; while the arrival of deep winter means that each of these three principles reverts to its own inner condition. The salts withdraw into the inwardness of the Earth, and the tendency for the hydrosphere to assume a spherical shape reasserts itself—imaged in winter by the snow-mantle that covers parts of the Earth. The sulphur process withdraws, so that there is no particular occasion to observe it. In place of it, something else comes to the fore during the deep winter season. The plants have developed from spring until autumn, finally concentrating themselves in their seeds. What is this seeding process? When plants run to seed, they are doing what we are constantly doing in a dull human way when we use plants for food. We cook them. Now the development of a plant to blossom and then to seed-production is nature's cookery; it approaches the sulphur-process. The plants grow up into the sulphur-process. They are most strongly sulphurised, so to speak, when summer is at its height. When autumn draws on, this combustion process comes to an end. In the organic realm, of course, everything is different from the processes we observe in their coarse inorganic form; but the outcome of every combustion process is ash. And in addition to the salt-formation, which comes from quite another quarter and is needed within the Earth, we must add all that falls down on to the Earth from the blossoming and seeding of plants as a result of the cooking or combustion process. This falling down of ash—just as ash falls down in our stoves—plays a great role which is usually overlooked. For in the course of seed-formation—which is fundamentally a combustion process—the seed-nature is continually showering down on the Earth, so that from October onwards the Earth is quite impregnated with this form of ash. If therefore we observe the Earth in the depths of winter, we have first the internal tendency to salt-formation; besides this we have the mercurial shaping-process in its most strongly marked form; and while in high summer we have to pay attention to the sulphurising process in the cosmos outside the Earth, we now have in winter the ash-forming process. So, you see, the tendency which reaches its culmination at Christmas is prepared in advance from Michaelmas onwards. The Earth is gradually more and more consolidated, so that in deep winter it becomes really a cosmic body, expressing itself in mercurial formation, salt-formation, ash-formation. What does this signify for the cosmos? Now, if we can suppose that a flea, let us say, were to become an anatomist and were to study a bone, it would have before it an exceptionally small piece of bone, because the flea itself is so small and it would be examining the bone from a flea's perspective. The flea would then discover that in the bone we have to do with phosphoric lime in an amorphous condition, with carbonic acid, lime and so forth. But our flea anatomist would never come to the point of realising that the fragment of bone is a small part only of a complete skeleton. Certainly, the flea jumps, but in studying the tiny piece of bone he would never get beyond it. Similarly, it would not help a human geologist or mineralogist to be able to jump about like a gigantic earth-flea. In studying the mountain ranges of the Earth, which in their totality represent a skeleton, he would still be working on a miniature scale. The flea would never come to describing the skeleton as a whole; he would hack out a tiny piece with his little hammer. Suppose this were a tiny piece of collar-bone; nothing in the constituents of the little piece, carbonate of lime, phosphate of lime and so on, would reveal to the flea that it belonged to a collar-bone, still less that it was part of a complete skeleton. The flea would have hacked off a tiny piece and would then describe it from his own flea-standpoint, just as a man describes the Earth when somewhere—let us say in the Dornach hills—he has hacked out a bit of Jura limestone. Then he describes this bit, and works up his findings into mineralogy, geology, and so on. It is still the same flea-standpoint, though certainly somewhat enlarged. This, of course, is no way to arrive at the truth. We need to recognise that the Earth is a single whole, most firmly consolidated during winter through its salt-formation, its mercurial formation and its ash-formation. Let us then ask what the whole nature of the Earth signifies when we look at it not from the flea's point of view, but in relation to the cosmos. We will first consider salt-formation, taking this in the widest sense to connote a physical deposit, exemplified in the way ordinary cooking-salt dissolved in a glass of water will separate out as a deposit on the bottom of the glass. (I will not now go into the chemical side of this, though the result would be the same if I did). Now a salt-deposit of this kind has the characteristic of being porous, as it were, to the spiritual. Where there is a salt-deposit, the spiritual has a clear field of entry. In mid-winter, accordingly, when the Earth consolidates itself on the basis of salt-formation, the effect is, first of all, that the elemental beings who are united with the Earth have, one might say, an agreeable abode within it. But other spiritual elements, too, are drawn in from the cosmos and are able to dwell in the salt-crust which lies immediately below the Earth's surface. Here, in this salt-crust, the Moon-forces are particularly active—I mean the remains of those Moon-forces which were left behind, as I have often mentioned, when the Moon separated from the Earth. These Moon-forces are active in the Earth chiefly because of the salt present in it. So in winter—beneath the snow cover which strives in one direction, one might say, towards the quicksilver form and in the other passes down into the salt deposits—we have the solid earth-substance, the salt, permeated with spirituality. In winter the Earth does indeed become spiritual in itself, through the consolidating influence, especially, of its salt-content. Now water—that is, cosmic quicksilver—has the inner tendency to shape itself spherically. We can see this inner tendency everywhere. And because of this the Earth in mid-winter is enabled not only to become rigid through its salt-content and to permeate the salt with spirit, but also to vivify the spiritualised substance and to lead it over into the realm of life. In winter the whole surface of the Earth is reinvigorated. The quicksilver principle, working into the spiritualised salt, activates everywhere this tendency towards new life. Below the Earth's surface, in winter, there is a tremendous reinforcement of the Earth's capacity to produce life. This life, however, would become a Moon-life, for it is chiefly the Moon-forces that are active in it. But because ash falls down from the seeds of plants, so that everything I have just described is impregnated with ash, something is present which keeps the whole process in the domain of the Earth. The plants have striven upwards into the sulphur-process, and out of this process the ash has fallen down. This is what draws the plant back to Earth, after it has striven up into the etheric-spiritual. So in the depths of winter we have on the Earth's surface not only the tendency to absorb the spirit and to reinvigorate itself, but the tendency also to transform the Moon-like into the earthly. Through the remains of the fallen ash the Moon is compelled to promote Earthly life, not Moon life. Now let us turn from the Earth's surface and look at the air-formation that surrounds the Earth. For the air, it is of the utmost importance always, but especially in midwinter, that the Sun radiates warmth and light through it—though the light is less relevant to our immediate considerations. You see, science treats things always in isolation from one another, as in reality they never are. Air, we are told, consists of oxygen and nitrogen and other elements. But in fact this is not so: the air is not made up merely of oxygen and nitrogen, for it is always rayed through by the Sun. That is the reality: air is always permeated in the daytime by the activity of the Sun. And what does this activity signify? It signifies that the air up above is always seeking to tear itself away from the Earth. If salt-formation, mercurial formation and ash-formation were alone active, then nothing but the earthly would be there. But up above, because the activities striving upwards from the Earth are taken up into the activity of Sun and air, Earth-activity is transmuted into cosmic activity. The power to work on its own accord in the living-spiritual is taken away from the Earth. The Sun makes its power felt in everything that grows and sprouts upwards from the Earth. And so, in a certain region above the Earth, a quite special tendency is apparent to spiritual vision. On the Earth itself everything seeks to become spherical (dark red); in this upper region the sphere is continually impelled to flatten out into a plane (reddish). Naturally it will tend to resume its spherical shape, but up there the spherical is always inclined to flatten itself out. The upper influences would really like to break up the Earth, to disintegrate it, so that everything might become a flat surface, spread out there in the cosmos. If this were to come about, the Earth's activities would disappear completely, and up above we should have a kind of air in which the stars would be active. This is very plainly expressed in man himself. What part do we as human beings have in the sun-filled air above? We breathe it in, and because of this the activity of the Sun extends right into us, downwards certainly in a sense, but chiefly upwards. Through our head we are continually drawn away from the influences of the Earth, and on this account our head is enabled to participate in the whole cosmos. Our head would really always like to go out into the region where the plane prevails. If our head belonged only to the Earth, especially in winter-time, our whole experience of thinking would be different. We should then have the feeling that all our thoughts wished to take a rounded shape. In fact they do not; they have a certain lightness, adaptability, fluidity, and this we owe to the characteristic incursion of the activity of the Sun. Here we have the second tendency; here the Sun-like strikes into the Earthly. But this is at its weakest in winter. If we were to go still further out, something else would come into the picture. Then we should have to do no longer with the activity of the Sun, but only with the activity of the stars, for the stars in turn have a great influence on our head. Inasmuch as the Sun gives us back to the cosmos, so to speak, the stars have their own deeply penetrating influence on our head, and so on the whole formation of the human organism. But now I must tell you that what I have just been describing no longer holds good to-day, for in a certain way man has emancipated himself, in his growth and his whole evolution, from the Earth's activities. If were to go back to the old Lemurian time, or especially to the Polarian time that preceded it, we should find the whole thing quite different. We should observe that everything that occurred on the Earth had a great influence on the human organism. You will indeed have gathered this from the account of the evolution of the Earth given in my Occult Science. In those early times we should find man placed in the very midst of the activities I have been telling you about. To-morrow I will describe how man has emancipated himself from all this; to-day I will speak as though we were still fully involved in it. And here we come to something that to present-day understanding will seem highly paradoxical. We can ask the question: What does a mother become when she is beginning to develop a new human being? Originally—after all that has first to happen in order that a new human being may come into existence on Earth—it is the salt-forming Moon-forces which chiefly influence the female organism at that time. So we can say that while a woman is otherwise and in general a human being, the salt-forming Moon-forces then have the strongest influence on her. We can put this in spiritual-scientific terms by saying: The woman becomes Moon, just as the Earth—especially just below its surface—becomes Moon when Christmas approaches. So it is not the Earth only which becomes mostly Moon when deep winter prevails; this tendency of the Earth to become Moon occurs again, in like manner, when a woman prepares herself to receive a new human being. And precisely because of this, the Sun-influence on her becomes different, just as it is different in mid-winter, compared with high summer. And the formation in the woman of the new human being stands wholly under the influence of the Sun. Because the woman takes up the Moon-activities, the salt-activities, so strongly into herself, she becomes able to take up the Sun-activities on their own account. In ordinary life the Sun-activities are taken up by the human organism through the heart and from there spread out over the whole organism. But directly a woman prepares herself to bring forth a new human being, the Sun-activities are concentrated on the forming of this new life. Thus we can say schematically: The woman becomes Moon so that she can take up the Sun-activities into herself; and the new human being, existing first as an embryo, is in this sense wholly Sun-activity. The embryo is enabled to come into being through this concentration of Sun-activities. The old instinctive clairvoyance knew this in its own way. At one time in old Europe a remarkable idea prevailed. It was thought that before a new-born child had taken any earthly nourishment, it was a quite different being from what it became after imbibing its first drop of milk. That was the old Germanic belief. For these people had an instinctive feeling that the new-born infant was a Sun-being, and that through the first earthly nourishment it received it became a creature of Earth. Hence the new-born infant did not at first belong to the Earth at all. Again, according to occult laws which I might touch on at some other time, old Germanic custom gave the father—at whose feet the child was always laid directly it was born—the right either to let it grow up or to destroy it; for it was not yet a creature of Earth. If it had taken one single drop of milk, he no longer had the right to destroy it. It would then have to remain an Earth-creature, because it had been ordained by nature, by the world, by the cosmos, to be one. In such old customs there lives something of immensely profound significance. Here indeed is the basis of the saying: The child is of the Sun. So it is possible now to look on the woman who has borne the child as a being who is in the deepest sense related to all earthly processes. For the Earth prepares itself in mid-winter through the salt-tendency—that is, the Moon tendency—so that it may be best able to receive the Sun-element. The Earth then reaches out beyond the Sun-element to the heavens, to which also the human head belongs. Hence we can say something like this. In order to bring the essence of Christmas rightly before our souls, let us transpose ourselves into the being of man. In the Christmas spirit is expressed the coming to birth of the Jesus-child, who is ordained to receive the Christ into himself. Let us look closely at this. If we look at the figure of Mary, we are bound to see that her head reflects something heavenly in its whole appearance, its whole expression. We must then indicate that Mary is preparing to take into herself the Sun, the child, the Sun as it rays through the encircling air. And then we can see in the form of Mary the Moon-Earthly element.  Now imagine how this could be portrayed. First we have the Moon-Earth element, spread out below the Earth's surface. Then, going out into the great spaces, we find a raying forth from man into the cosmos, and this could be shown as a heavenly Earth-star radiance, sent out by the Earth into the cosmos. The head of Mary is like a radiant star, which means that her whole countenance and bearing must give expression to this star-radiant quality. If then we turn to the breast, we come to the breathing process; to the Sun-element, the child, forming itself out of the clouds in the atmosphere, shot through by the rays of the Sun. Further down we come to the Moon-like, salt-forming forces, given outward expression by bringing the limbs into dynamic relation with the Earth and letting them arise out of the salt and the Moon-elements in the Earth. Here we have the Earth in so far as it is inwardly transfigured by the Moon. All this would really have to be shown through a kind of rainbow colouring. For if we were to look from the cosmos towards the Earth, through the shining of the stars, it would be as though the Earth were wishing to shine inwardly, beneath its surface, in rainbow colours. On the Earth we have something related to the Earth-forces, to gravity and to the formation of the limbs, which can be expressed only through the garment which follows the Earth-forces in its folds. So we should have the garment down below, in relation to the Earth-forces. Then we should have to portray, a little higher up, that which gives expression to the Earth-Moon element. We could even picture the Moon, if we wished to symbolise; but the Moon-element is clearly expressed in the configuration of the Earth. Higher up still, we must bring in that which comes forth from the Moon-element. We see how the clouds are permeated with many human heads, pressing downwards; one of them is condensed into the Sun resting on Mary's arm: the Jesus-child. And all this must be completed, in an upward direction, through the star-radiance expressed in the countenance of Mary. If we understand the depths of winter, how it shows us the connection of the cosmos with man, with man who takes up the birth-forces in the Earth, the only possible way of presenting the woman is in this form: formed out of the clouds, endowed with the forces of the Earth: with the Moon-forces below, with the Sun-forces in the middle, and above, towards the head, with the forces of the stars. The picture of Mary with the little Jesus-child arises out of the cosmos itself. If we understand the cosmos in autumn, so as to represent all its formative forces in a picture, we come by necessity to an artistic portrayal of Michael and the Dragon, as I indicated yesterday. In the same way, everything we feel at Christmas-time flows together into the picture of Mary and the child—that picture which hovered so often before painters in earlier times, especially in the first Christian centuries, and of which the last echoes have been preserved in Raphael's Sistine Madonna. The Sistine Madonna was born out of the great instinctive knowledge of nature and the spirit which prevailed in ancient times. For it is a picture of the Imagination which must in fact come to a man who transposes his inner vision into the secrets of Christmas in such a way that they become for him a living picture. Hence we can say: The course of the seasons must come to expression for inner vision in clear and glorious Imaginations. If one goes out with one's whole being into the world, the approach of autumn becomes the glorious Imagination of Michael's fight with the Dragon. Just as the Dragon can be represented only in a sulphurous form—born out of the sulphur-clouds—and just as the sword of Michael emerges when we think of the meteoric iron as concentrated in the sword and blended with it, so out of all that we can feel at Christmas time, arises the picture of Mary the mother, the folds of her robe following the forces of the Earth, while in the region of the breast—even these details are apparent in the painting—her garment has to be inwardly rounded, taking on the quicksilver form, so that here one has a feeling of inward enclosure. Here the Sun-forces can find entry, and the innocent Jesus-child, who must be thought of as having yet received no earthly nourishment, is the Sun-activity resting on Mary's arm, with the radiance of the stars above. That is how we have to represent the head and eyes of Mary, as though a light were shining out from within them towards men. And the Jesus-child in Mary's arm must appear as though emerging from the rounded cloud-shapes, tender and lovable, inwardly sheltered; and then the garment, subject to earthly gravity, expressing what the force of earthly gravity can become. All this is best rendered in colours. Then we have the picture which comes to shine out for us as a cosmic Imagination at Christmas-time—a picture we can live with until Easter, when out of cosmic relationships once again an Easter Imagination can arise; we will speak of it tomorrow. You will see from this that art is drawn from the heavens and their interplay with the Earth. True art is an expression of that which man experiences in the cosmos, spiritual-psychical-physical, which reveals itself to him in magnificent Imaginations. So, in order to represent all that is involved in the inner struggle for the development of self-consciousness out of nature-consciousness, nothing will do but the grand picture of Michael's fight with the Dragon; and in order to bring before us everything that can work from nature into our souls during the deep winter season, we have an artistic, imaginative expression of it in the picture of the Mother and child. To observe the course of the seasons is to follow the great cosmic artist, so that the things which the heavens imprint on the Earth are brought to life again in powerful pictures—pictures which grow into realities for the mind of man. Thus the course of the year can reveal itself to us in four Imaginations: the Michael Imagination, the Mary Imagination and—as we shall see later on—the Easter Imagination and the St. John Imagination. |
| 316. Course for Young Doctors: Christmas Course II
03 Jan 1924, Dornach Tr. Gerald Karnow Rudolf Steiner |
|---|
| 316. Course for Young Doctors: Christmas Course II
03 Jan 1924, Dornach Tr. Gerald Karnow Rudolf Steiner |
||||||||
|---|---|---|---|---|---|---|---|---|
As we shall be able to make use of the eight hours at our disposal for this course of lectures, I need not hurry, and this will certainly be all to the good. I want to develop the material given yesterday by speaking of the characteristic qualities of the several members of the human being. I spoke of the physical body which is to be connected with everything that has definite contours in the organism. There is also the fluid organism. This fluid organism is permeated with the forces of the etheric body, forces which are, however, united with the physical body as primary components of it. These are the peripherically working forces. So far as the astral body is concerned, conceptions of space will not help us at all; the astral body cannot be understood from the quantitative aspect, but only from the purely qualitative aspect. We must picture the astral body in a world that is not the world of space, as we know it, but lies outside this spatial world. And this is all the more true when we come to the ego organization. The easiest way will be to start from the ego organization. What is this ego organization, in reality? In the physical world, it is to be perceived in the form of the physical body. In the physical world, of course, both the inner and the outer form must be included. Looking at the physical body of man as it stands in the physical world, we must realize that it has nothing fundamentally in common with the forces working in the physical world. For the moment a human being passes through the Gate of Death, and the ego organization leaves the physical body, this body begins to be subject to the forces of the external world. This means that the body is no longer built up but is destroyed. If you remember that the physical body is destroyed by the forces that are working in external nature, you will realize at once that the body cannot, in its form, be subject in any way to the forces of the physical world. When the ego organization is forming and shaping the physical body, therefore, this means that it removes the body from the forces that are present in man's earthly environment. In other words, the ego organization is something quite different from all that is to be found in the physical world. This ego organization is connected with death. What happens in death, all at once, goes on continually throughout the period of earthly life, through the ego organization. The human being is really continually dying, but this process of dying is balanced out. To get a picture of this, think of a modified version of the legend of Penelope. Suppose you were occupied every day in doing away with a heap of earth near your house, and during the night, in your absence, someone were to come and shovel the earth back again. As long as the earth is put back you have to shovel it away again. Your activity only ceases when the heap of earth gradually gets smaller and smaller on account of decrease of activity on the part of the one who puts the earth back again. This, approximately, is a picture of the ego organization in its relation to the physical body. Nourishment of the physical body consists in bringing into it substances from the earthly environment. These substances have their own inner forces, a certain complex of forces which belongs to them, and when, for example, you take common salt as an adjunct to food, this salt, to begin with, because it comes from outside, has the same inner tendency of action which it has, as salt, in the external world. But you begin to take these qualities away from it even when it is in the mouth, and then more and more, so that, finally, if the ego organization is working properly, there is nothing any longer within you of the salt, as it was in the external world. The salt has become something completely different. The activity of the ego organization consists precisely in transforming the in-taken foodstuffs. When it is no longer possible for the physical body to take food, the ego has no more to do, just as you had no more to do when nobody was shoveling the earth heap back again. When the body is no longer capable of taking food, it is impossible for the ego to work from out of the warmth, in the physical body. We can say that death occurs when it is impossible for the ego organization to so transform the external substances that nothing remains of the outer characteristics instead of being totally in the service of the ego organization. What does the ego organization do with the physical body? It destroys the body all the time. It does the same as death, only the process is continually balanced out by the physical body being able to take external substances as food. Ego organization and the process of nourishment, therefore, are polar opposites. The ego organization betokens for man exactly the same—but in a process of continuous activity—as death betokens, but, in death, the process is concentrated, it happens all at once. Through your ego organization you are dying all the time, that is to say, you are destroying your physical body inwardly, whereas when you die, external nature destroys your physical body outwardly. The physical body is capable of destruction in two different directions and the ego organization is simply the sum total of the destructive forces working inwards. It really seems, at first, as if the ego organization had no other task than to bring about continual death in the human being—a process that is only prevented because there is fresh reinforcement, so that this activity only begins to bring about death. In the qualitative sense, therefore, ego organization is identifiable with death, and the physical organism is identifiable with the process of nourishment. We will speak in greater detail later on.
Between these two polar processes in the human being lie the etheric body and the astral body. Astral body and etheric body lie between the ego organization and the physical organism. The astral body, as you heard, only works directly in the aeriform part of the human organism, from there by way of the etheric body upon the fluid organism and the physical organism or organism of nourishment. In every single organ there is a working together of etheric organism and astral organism. When the etheric organism works upon an organ, this organ is imbued with budding, sprouting life. The life force in any single organ, or in the organism as a whole, comes from the etheric organism. The astral organism has at every moment the tendency to paralyze this budding, sprouting life—not to kill it, but to damp it down, to lame it. The ego organization strives all the time to kill the organism and the single organs, and in opposition to this there must be the reinforcement from the foodstuffs taken from the external world whereby life is continually poured into the organs. This process is especially active in childhood and youth. The etheric impulses are opposed by the activity of the astral body which damps down the etheric activity all the time. If there were only etheric activity, budding and sprouting life in your organism, you would never have a life of soul, you would never unfold consciousness and would have to vegetate in a plant existence. No consciousness unfolds in a process that is simply one of growing, budding, sprouting. For consciousness to develop, the etheric, budding and sprouting life must be damped down. Therefore in any organ where the etheric life is damped down or lamed, we have, even in normal human life, the perpetual beginning of illness. There can be no development of consciousness without this perpetual tendency to illness. If you wanted just to be healthy—well, that is possible, but then you would have to lead a vegetative existence. If you want to unfold a life of soul, if you want to have consciousness, the vegetative process must be present, but it must be damped down. The polar contrast is not so marked between the etheric and astral organizations as it is between physical organism and ego organization, but it exists, nonetheless, in a modified form. The astral organism must continually damp down what is brought about by the etheric organism. In reality, therefore, what the astral organism does day by day in the life of man, amounts to a tendency to illness. The etheric organism brings about rampant healthiness. Just as in abstract language, we can say: Man consists of physical body, etheric body, astral body, and ego organization—so we can also say: Man consists of the process of nourishment, of the building, sprouting, health-bringing process, of the perpetually in-working processes of disease, and of a continuous dying that is checked until the death-bringing processes gather together as it were into an integer and death occurs. Think of this astral organism with its perpetual tendency to make an organ, or the whole man, ill. Genuine observation will show you that this is so. For no feeling could arise in you if this astral organism were not present. Just picture it. The etheric organism unfolds life and the astral organism damps down the life. In the waking state (I shall yet have to speak of sleep), there must be a continual swinging to and fro in a labile state of equilibrium, between etheric organism and astral organism. This enables a human being to feel. He would feel nothing if this swinging to and fro did not take place. But now suppose the astral activity is not immediately driven back by the etheric activity. When it is driven back, when the astral activity is driven back in statu nascendi by the etheric activity, normal feeling arises. We shall see how this is connected, in the physical, with the activity of the glands. But when the astral organism becomes more powerful, so that the organ cannot work with sufficient strength in its etheric activity, then this organ will be laid hold of too strongly by the astral activity and instead of a swinging to and fro there will arise a deformation of the organ. When the astral body oversteps the mark in this activity of damping down, when it goes beyond the process that is balanced out in statu nascendi—then the cause of illness is located in the astral body. And there is indeed such a close connection between illness and feeling that we can say: The life of feeling in man is simply the reflection, in the life of soul, of the life of illness. If there is a swinging to and fro, there underlies the life of feeling—but always in statu nascendi, in the moment of ‘becoming’—the same process which is a process of illness when the astral organism gets the upper hand. Now it may also happen that the etheric organism gets the upper hand of the astral, which withdraws. Then there will be rampant growth, which is illness in the other direction. When the astral body gets the upper hand, inflammatory conditions arise; when the etheric activity gets the upper hand, swellings or growths appear. In the entirely normal life of feeling, a delicately poised balance is always maintained between growths and the inflammatory process. The normal life of man needs this possibility of becoming ill, only a continual balancing must take place. Thus if we are able to perceive truly, we can see in the normal life of feeling a great deal of what is represented by the processes of illness. If we can observe such things truly, we can ascertain the approach of the illness a long time before it can be physically diagnosed, in a wrong functioning of the life of feeling. Illness is only an abnormal life of feeling in the human being. The life of feeling lies in the realm of the soul, because a continual equalization or balancing takes place in the etheric. When the balancing no longer takes place, the life of feeling strikes down into the physical body, unites with the body. Illness is present, therefore, as soon as the life of feeling shoots down into the organ. If, in the normal way, a person can keep his feeling within the realm of soul, he is healthy. If he cannot do this, if feeling shoots down into some organ, illness arises. I say this by way of introduction, because you will realize from it how necessary it is for the physician to have a quick and delicate eye for the soul life as well. There can be no aptitude for true diagnosis without a faculty of delicate perception for the life of soul. We will speak of details later on and this will become still more intelligible. But now, what of the ego organization and the physical organism? Think, first, of the process of nourishment. This process of nourishment is all the time destroying the substances as they are in the external world; the astral organism damps down what the human being is, inwardly, through his etheric organism. An inner balance is established between astral organism and etheric organism. Between the ego and the physical organism there is also a balance—here between outer world and inner world. Salt, as we know it, is outer world. When the salt is taken hold of by the forces of nourishment and by the ego organization, the ego organization must be in a position completely to transform the salt as it is in the external world, to leave nothing of it behind in this form. If anything is left behind, this means that a foreign body is within the organism, but you must not merely think of this ‘foreign body’ in the organism as necessarily having definite contours, for this is least often the case. A foreign body in this sense may also be the external warmth. There should be no warmth in the organism that is not engendered by the ego organization. You must be able to conceive of a person being seized, somewhere or other, by a condition of external warmth upon which he himself does not work—it is just like a piece of wood being seized by some condition of outer warmth. An external condition of warmth may not be only a stimulus to the human being to work up a warmth of his own, but the external warmth (or cold) may begin to work directly, and this outer cold or warmth would also have to be regarded as a foreign body in itself. Thus we can say: The inner balance between illness and health is produced by the astral organism and etheric organism. The balance between the human being and the world is produced by the polar contrast between physical body and the ego organization. The thing of importance is to get a true perception of the activities of these four members of the human organism. You realize now, surely, that illness is simply not to be understood from the external, physical organism. The process that constitutes illness lies entirely in the super-sensible. Before we can understand illness at all we must have a conception of the astral organism. And you will get this conception if you will consider the following state of things: pain arises in some organ. When the astral body becomes too powerful, the organ is ‘deformed’, and pain arises. If the organ immediately balances the influence of the astral body in statu nascendi, feeling arises. Pain is really feeling, but an enhanced feeling, proceeding from the deformation, so we can understand why illness is accompanied by pain. Without knowing this, it is very easy to ask: What is it that really causes pain in manifestations of illness? It is easy to understand why pain arises when we know that this illness is merely caused by such a strong expression of the life of feeling that this life of feeling is deforming the organ concerned. You will see now that all manifestations of feeling can be judged truly through a thorough and deep study of man's life of soul. But these things can only be seen in their right light when we say to ourselves: Conditions differ according to which organ in the human being is laid hold of by excessive activity of the astral body. Suppose, for example, it is the liver which is being thus laid hold of by the astral body. The liver behaves quite differently from other organs. The astral body can cause much deformation without pain being produced, without pain arising exactly in the liver itself. The reason why liver diseases are so hidden, so treacherous, is because they do not announce themselves through pain. This is because the liver is an organ which, in its whole make-up, is an enclave in the human organism. There are processes in the liver which, of all processes which arise in the organism, most resemble the processes of the external world. The fact, therefore, is that in the liver, man is least man. In the liver he really ceases to be man. He becomes outer world; he has a piece of the outer world within him. This is very interesting. We have the external world; we have the human being; and within the human being, inside him, we have something like a piece of the external world. It is as if a kind of cavity were hollowed out in the organism and just as it would not hurt if the astral body were to press into this cavity, just as little is there pain when the astral body presses into the liver. The astral body can destroy but cannot cause pain where the liver is concerned, for the liver is an organ where a piece of the external world appears in the organism, as it were, in an enclave. Without entering into such things, we shall never be able to understand the human organism. In ordinary textbooks of anatomy and physiology you will find all kinds of indications about the liver. You will understand them when you know that the liver is an organ within the human being which is most foreign to him. Why is this? Think of an eye, or some other sense organ. It lies in a cavity which digs itself into the human being from the external world. There are processes in the human eye which can almost be explained by physics. It is easy for a physicist to speak rationally about the human eye. A physicist makes a sketch with some lines on it which, although it is all really nonsense, gives a picture of the process of the breaking-up of the light and the production of an image by an ordinary lens. The same kind of drawings are made of the eye. People draw a ray of light which passes through a lens, is broken up and then forms a picture in the background of the eye. People have really become physicists in regard to the eye and since the days of Helmholz the ear, too, has almost become a kind of piano. It has become common to apply to the sense organs conceptions that are applicable to external nature. In the sense organs, something is being continued from outside inwards, a piece of the external world is continuing
on into the inner world. There is even biological proof of this. In certain lower animals the eye is formed through an indentation which is then filled from outside. The eye is built into the organism, as it were; it does not grow out of the organism. The sense organs, therefore, are a piece of the external world within the organism. But they open outwards. In the sense organs the external world passes into the organism like a gulf. The liver is enclosed on all sides, but nonetheless it is a sense organ, a sense organ which, in the unconscious, shows a high degree of sensibility for the value of the different substances we take as foodstuffs. We can only understand what is going on in digestion, in the process of nourishment, when we no longer ascribe to the liver only those physical processes which are ascribed to it today. These processes are the expression of the spirit and soul. We must see the liver as an inner sense organ for the perception of the process of nourishment. For this reason the liver is much more closely related to the substances of the earth than are the familiar sense organs. With the eye we are exposed to the working of the ether, with the ear we are exposed to the air; but the liver is directly exposed to the qualities of the substances in the external world and it has to perceive these qualities. The heart is a sense organ of a different kind. The perceptive faculty of the liver is exposed to external substances that come into the human being. The heart is a sense organ for perceiving the inner being of man. I have often said that it is nonsense to regard the heart as a kind of pump which drives the blood through the arteries. The movement of the blood is the result of the activity of the ego and astral body, and the heart is merely a sense organ which perceives the circulation, particularly the circulation from the lower to the upper man. The task of the liver is to perceive, in the digestive process, what value a carbohydrate, let us say, has for the human being. The task of the heart is to see how astral body and ego are working on the human being. Therefore the heart is an entirely spiritual sense organ, the liver a wholly material one. This distinction must be made. We must develop a qualitative knowledge of the organs. What are the methods of the natural science upon which medicine is based today? Some tissue or other—it really does not matter very much which—is taken from some part of the organism, perhaps from the heart or the liver. The outer structure and make-up of this tissue are then examined. But this tells us nothing about the organ as it actually is, within the human organism. Suppose I have, here, a knife, and, there, a knife. I examine them. This is a knife, and that is a knife, only the one, when I examine its form, has a blunt edge on one side and a cutting edge on the other, and the blade is in a handle. The same could be said of the other knife—therefore the net result is, here, a knife; there, a knife. But to find the difference between a table knife and a razor I must go beyond this kind of examination. I must relate the knives to something that is a whole. Regarded externally, a razor might also be a table knife; therefore, merely from the form, I cannot know whether I have to do with a table knife or with a razor. Each thing must be observed in its whole nexus. Out of the kind of observation that is applied today to an organ, one cannot know anything about the significance of this organ in reality. It must always be regarded in the whole nexus of things. Mere examination of the structure and the make-up of an organ leads nowhere. The human being must be studied with quite different methods from those of chemistry which merely examines the chemical affinities and forces. In this respect, people are terribly naive today. In a certain physiological institute, experiments were made to see how mice could be nourished with milk. The result was splendid, for the mice flourished and became fat and big. At the same time, for the purpose of proving that there is something more in milk than its component parts, these components were separated and given to the mice. They perished within three or four days and could not be kept alive. And then people said: Milk does not only contain its known components, but it contains, as well, another substance—the vitamin. They were obliged to affirm the existence of yet another, very fine substance, namely, the vitamin. The point of importance is not the discovery of such a 'substance' but that to take the separate components of the milk is like taking a clock and looking at the brass, the silver, the other metals in it, the glass and so on. Yes, but the brass, the silver, the glass and all the other metals do not make a clock. The clock depends upon what the mind of the mechanic makes out of these substances. And in the case of milk and its components we are thinking with the mind of the mechanic, when we are concerned with the fact that earthly qualities are contained within these components—qualities which they get from the earth. Up to a certain point of time the peripheric forces from the etheric body are still present, as well as the earthly components. People must finally bring themselves to accept these things. It is not so much a question of things being hidden, and then ‘found’. The discovery of vitamins, for example, simply confirms what exists. Quite a different mode of observation must become current. Suppose you are eating too many potatoes. You will never find out anything with the ordinary methods of investigation. It will be useless to try to ascertain the effect of potatoes in the human organism by computing the quantity of carbohydrates. The other carbohydrates which are present, for example, not in roots but in leaves or in fruits, are worked up in the digestive tract. There is something very remarkable about the potato. The potato passes with its forces so intensely into the human organism, that, what in the case of the bean happens while still within the digestive tract, happens in the case of the potato only in the brain. In the brain, too, processes of nourishment are continually taking place. I am only indicating these things in order to speak in greater detail later on. A person who eats too many potatoes may, under certain circumstances, overwork his brain. He transfers processes which ought to take place below the brain to the brain itself. It will only be possible to get something from medical science for hygiene and for social life in general by learning the relations of the human being to the substances around him, not from their chemical make-up but from their world connections. Whether a substance appears in leaf or in root constitutes a fundamental difference. It is much more important to know from which part of the plant a substance comes than to know whether it contains carbohydrates. Roots are more connected with the head organization of man; flowers and leaves more with the lower man. The chemical make-up really plays no outstanding part. The relations of the human being to the surrounding world must be learned from quite other things if we really want to understand the curative and the disease-producing factors, the disease itself, and its remedy. The heed that is paid to the indications given by abstract chemistry has really, little by little, buried all knowledge of the human being, because knowing the chemical make-up of a substance does not tell us anything about the real relations of man to the surrounding world. Take another example—the point of view derived from chemistry is that oxygen is necessary in the air but that nitrogen is not necessary to the same extent. From what is commonly thought about oxygen and nitrogen, we might imagine that it does not matter so much to the breathing when there is too little nitrogen in the air, provided there is enough oxygen. But the truth is, that when air contains too little nitrogen, the human being gives off nitrogen in order to replace it in the air around him. The human being is so constituted that there must be a certain relation between his own nitrogen content and the nitrogen content of the surrounding air quite apart from the breathing process. All these things are exceedingly important for an understanding of the nature of man. But although they are investigated and known, here and there, they remain fruitless for the modern world of science as long as there is no basis for understanding how man is membered into the world around him. We will try to find this basis in order to get insight into the healthy as well as the ill human being.
|
| 316. Course for Young Doctors: Christmas Course III
04 Jan 1924, Dornach Tr. Gerald Karnow Rudolf Steiner |
|---|
| 316. Course for Young Doctors: Christmas Course III
04 Jan 1924, Dornach Tr. Gerald Karnow Rudolf Steiner |
|---|
From tomorrow onwards I want you to think about what questions you would like to ask, and then give these questions to me so that I may remember them as these lectures go on. Today I want to say something in direct continuation of what was said in the two preceding lectures about the nature of the human being and his relation to the world. In our anthroposophical studies here it is useless to bother about the ‘views’—in reality they are not ‘views’ at all—that are held by modern science in connection with the human being. It would be equally useless to make up our minds to deviate as little as possible from things that have become customary and habitual. For the state of affairs at present is that in certain great and significant directions the truth deviates very considerably from what has become customary. It deviates in an extraordinarily high degree. And so those who are striving after truth today will also need to have the courage to acknowledge many things that modern science would consider quite absurd. On the other hand, if you really want to heal, it will be necessary for you—not here, but in other places—to mix with those who set out to heal today by the methods customary in the external world. You will have to have dealings with science as it is in the modern world. Otherwise, among all the errors of the times, you will feel insecure with the truth you possess. The current idea today is that there are about seventy to eighty substances on the earth, with certain forces of attraction and repulsion. These forces are supposed to work through certain atomic weights and the like. A number of theoretical laws of nature are then evolved according to which people try to find out how the substances are formed, and then, out of the different forces whose origin is looked for in the substances, a phantasmal picture is built up which is supposed to represent “man.” But the truth is that neither in his form nor in the forces which maintain his processes of growth and nourishment is the human being subject only to the influences proceeding from the substances of the earth. In speaking of the etheric body, we found that it is entirely under the influence of forces which stream in from the periphery, from the cosmos. Taking these two kinds of forces—those which proceed from the substances of the earth, and those which stream in from the periphery—you will realize that a balancing, a harmonizing of these two kinds of forces, is necessary for each organ in the body. The several systems of organs in the human being differ very considerably in the way in which this balance is established. Let us now consider the human head from this point of view. To begin with, attention must be called—and I have often done this—to the weight of the human brain which is very largely eliminated because the brain, with its definite outline, floats in the cerebral fluid. The brain floats in the cerebral fluid which circulates through the spinal column. The actual weight of the brain is about thirteen hundred to fifteen hundred grams. But when it is within the human being, it weighs much less—at most, twenty grams. This is because it floats in the cerebral fluid, and, according to the Law of Archimedes, every body, when it floats in fluid, loses as much of its weight as is equivalent to the weight of the volume of fluid displaced. In the fluid, the brain is subject to buoyancy so that only about twenty to twenty-five grams of its weight remains, and this is the weight with which the brain presses downwards. If it were to press downwards with its full weight there could be no blood vessels underneath it; they would be crushed. The earthly quality of heaviness is actually taken away from the brain. It is not the earthly quality of heaviness that enables us to be alive in the brain, but the buoyancy, the force that is in opposition to heaviness. In the case of the brain, this earthly heaviness amounts to, at most, twenty grams. The force of attraction exercised by the earth upon the human head is very little. We see from this that the earthly characteristic of the brain vanishes—vanishes because of the way man is organized. The human organization is such that the earthly forces vanish. The Law of Archimedes has taught humanity about buoyancy, but it is not always taken account of in technical contrivances. I am not sure whether people realize it, but it is quite obvious that they acknowledge laws which happen to suit them and ignore those which do not. What I have told you about heaviness disappearing applies not only to the human head but to the whole inner structure of the head. Something else happens as a result of the special
arrangement of the breathing process, of certain static conditions which hold sway between in-breathing and out-breathing. When we draw a breath, a force is exercised, and then comes a counter force when we breathe out again. The relationship between this force and counter force in breathing is similar to the relationship between gravity and buoyancy. The curious thing is that when we are walking, the head, the brain, remains at rest. On account of buoyancy, the brain is not heavy, and its inner condition of rest, its inner static condition, is not changed when we are walking. Nor is this true only of our walking, but, in a curious manner, it is especially true also of the movement we make together with the earth. We only share in the movement with the rest of the body, not with the brain. The movement is quashed, so far as the brain is concerned. We may move the head itself as rapidly as the rest of the body, but even then the brain remains at rest. It is harder to conceive that something that is momentarily in movement is, in reality, at rest, than to conceive that something that is subject to gravity is, in reality, not heavy. But it is so, nevertheless. Thinking of the inner organization of the human being, we must say that the head remains at rest all the time. All the forces adjust themselves; there is a slight pull of gravity in the downward direction, in a proportion of twenty to fifteen hundred, and in the forward direction there is a very slight propelling force of movement. In essentials, however, the movement is balanced out. We can, therefore, say that the human head, as regards its inner existence, is like a person who is sitting quietly in an automobile and not moving at all while the car moves forward. The experience of the human head is just as it would be if it had no weight. Neither does it move when the human being moves and when the earth is moving together with the human being. The head is, therefore, a very special organ, for it excludes itself, exiles itself from what is happening on the earth; the earth only participates to a small extent in the activities of the head. The head is an image of the cosmos. In its essential nature, it has nothing to do with the forces of the earth. The inner structure of the brain is an image of the cosmic forces. Its form cannot be explained from anything of an earthly nature but only from the in-working cosmos. I must speak rather crudely here, but you will understand me. The earth works only to this extent, that it breaks through the cosmic formation and inserts into the human being that which tends towards the earth. You can see this readily by looking at a skeleton. Take away the skull and you have taken away the part of the skeleton that is an image of the cosmos. The arrangement of the ribs is only half cosmic for here the skeleton is already impressed by the earthly forces. In the long bones of the legs and the long
bones of the arms, you have a purely earthly formation. The spinal vertebrae to which the ribs are connected have arisen from the condition of equilibrium between the cosmic and the earthly. In the head, with its covering skull you have a form in which the cosmos deprives the earthly forces of the possibility of taking shape; this form of the skull is an image of the cosmos. In this way we must study the forms of the human body. When we study the forms of the human body in this way, knowing that the inner life of the head, the soft substances and fluids of the head remain at rest and in this state of rest are an image of the cosmos, we shall realize that anatomy and physiology, as presented today, cannot really be said to be true because they do not acknowledge the existence of cosmic influences. I have spoken of forces which proceed from the periphery and stream inwards. They stream in from all sides upon the human head. But it makes a difference if these forces are intercepted by the moon, by the sun, or by Saturn. There peripheric forces are modified by the planetary bodies standing in the heavens. The directions from which these forces stream in are, therefore, not without significance. The in-streaming is essentially modified according to the position of the constellation from which it comes. This is a thought around which there is nothing but dilettantism today, but in olden times it was the basis of great astronomical wisdom. The dreadful treatises that exist on such subjects today give no picture at all of the reality. Understanding of what I have said is essential before we can have insight into the structure and make-up of the human being. For the fact that in his head the human being is subject entirely to the cosmos, and in the long bones of arms and legs entirely to the earthly forces, is an expression, right down into substance, of how the cosmic formative forces behave. You know that human bone contains calcium carbonate. But it also contains calcium phosphate. Both substances are very important for the bones. Through the calcium carbonate the bones become subject to the earth. If the bone substance was not permeated by calcium carbonate, the earth could not approach the bones. The calcium carbonate constitutes the substantial point of contact for the earth which is thereby able to shape the bones in accordance with its formative forces. The thigh bones could not have their extension from above downwards if this was not made possible by the calcium carbonate. But there would be no femoral head without CaPO3. This fact is not changed by the objection which anatomists will raise, that the quantities of CaCO3 and CaPO3 do not essentially differ in the shaft of a long bone and its neck or head. To begin with, this statement is not quite accurate, for minute research will reveal a difference, but something else comes into consideration here. The human organism must have within it both up-building processes and processes of demolition—processes out of which something is built up and processes by means of which what is not used in the up-building is separated off. A very decided difference between these up-building forces and forces of demolition in substances themselves is shown, for example, by fluorine. The physiologist would say that fluorine plays a part in the up-building of the teeth and is also present in the urine. Fluorine, therefore, exists here and there in the human body. But that is not the point of importance. In the up-building of the teeth, the activity of the fluorine is a positive one. The teeth could not develop without fluorine. In urine, there is fluorine which has been broken down and is excreted. The essential thing is to distinguish between whether a substance is being eliminated at some place in the body or whether it is an absolute necessity in the up-building process. If part of a bone is built in from the cosmos, as it were, CaPO3 has here an up-building activity. In another part of a bone the CaPO3 is being eliminated. In the shafts of the long bones, CaCO3 builds up, but it is being eliminated in that part of the bone which is built in from the cosmos (head of the bone). The essential thing is not the actual presence, here or there, of a substance. The point of importance is what the substance is doing, what significance it has at some particular place in the organism. I once tried to give a picture of these things by saying the following: Suppose I am going for a walk one morning at nine o'clock and see two men sitting together on a bench. At three o'clock in the afternoon I pass the bench again and the two men are together there again. These two facts in themselves really tell me nothing, because it may be that one of the men had taken his lunch with him and had remained sitting on the bench from nine o'clock until three o'clock, while the other had gone off for a walk and had come back again just before three o'clock. One of them is quite rested, the other terribly tired. In this respect there is an inner difference between them. The point of importance is not the presence of the one person or the other, but what each of them has been doing, how has life brought him to this particular place. Therefore, so far as understanding of the human being is concerned, the presence of some substance in an organ is not really a matter of importance. It is a question of knowing in what kind of process the substance is involved—a process of up-building or a process of demolition. We shall never find the transition from the quality of a substance that is necessary to the human organism, to a remedy, unless we keep this process in mind. This is the only way which will lead to the realization that the distribution of substances in the cosmos is quite different from what is usually thought. It is a striking fact—a fact to which no thought has been given for five or six centuries—that while certain analytical processes prove the existence of iron in the human organism (it can be said quite certainly that there is iron in the blood), attempts to prove the existence of lead in the human organism will fail, if the organism is in a normal state. Lead is only known in the form of lead ores, or heavy lumps. But just think of it—all metals which exist in the coarse, lumpy form as earthly substances were once present during the epochs of Saturn, Sun and Moon, in the fluid condition, even in the condition of warmth ether. Now, the human being—in a different form of course—was already in existence on Old Saturn. He has been involved in all these processes, among them the process whereby, out of a fluid, delicate etheric condition, iron has become what it is today. Man has been involved in the whole process of the world's evolution. The strange thing is that the human being has taken iron and also magnesium into his own structure, but not lead. He has united the magnesium process with his own being. But he threw out the lead process. So far as the magnesium is concerned, therefore, we see that there are working, within the human being, the same forces as are working in magnesium in the external world; the human being has to master them inwardly. But before man was enclosed in his skin, when he was still a structure that was involved in a process of metamorphosis and united with the cosmos, he overcame the lead process and still has within him the forces for the elimination of the lead process. He has within him the up-building forces of magnesium and the forces for the elimination of the lead process. What does this mean, in reality? You need only study what happens to the human organism in lead poisoning. It becomes inwardly brittle, sclerotic. It is therefore correct to say that the organism cannot tolerate lead and when there is lead poisoning there is lead within the organism. The organism begins to fight against the process that is contained in the lead substance—substances are always processes. Lead spreads out within the organic process, and the organism, exerting itself in opposition, tries to drive out the lead. When it succeeds it gets well. If the lead proves itself to be the stronger, the organism does not get well, and the well-known process of decay that is connected with lead poisoning sets in, because the organism can only tolerate those processes which overcome the lead process. It cannot tolerate the formative forces of lead. If we now try to find out what it means to the human being that he will not put up with having lead in his organism, we are led to the following: man is a being of sense. He perceives things around him and then thinks about them. He needs both forms of activity. He must perceive things in order that he may be connected with the world; he must also think about them. He must repress the act of actual perception and then unfold his own, independent activity. If we were only to perceive, we should lose ourselves all the time in acts of external seeing. But by retreating from the things themselves, by thinking about them—thereby, we become a personality, an individuality. We do not lose ourselves in the things. If we study the human etheric body, we find that it has within it a center for the forces which throw out lead. This center, approximately, lies where the hairs grow in a kind of vortex at the back of the crown of the head. That is the center of the forces which overcome lead. They stream into all parts of the organism in order that the formative forces of lead may not get into the organism. The forces which the body has developed for the overcoming of lead have great significance, for they are the same forces which enable me, when I am looking, say, at this piece of chalk, not to be entirely caught up in the simple act of looking at the chalk. Otherwise I should identify myself with the object of perception. But I make myself independent, I dampen down the perception of the object observed by means of those forces which overcome lead. It is due to these forces that the human being can be a self-contained personality; these forces enable the human being to separate himself from the world. I will now speak of something that is very striking in connection with the forces which overcome lead. Not only have they a physical-etheric significance but also a psychical and moral significance. The human being takes certain metallic substances into himself, unites them with his own bodily organism; other metallic substances he overcomes and has them within him only in the form of processes of rejection, processes which are master of these substances. Now why is it that in the course of his long evolution from the Saturn period and the Sun period, man has separated off certain external substances and has received others into his organism? In that man has this process of elimination within, he is able to receive into himself independent moral forces. We can imagine that the human organism, as constituted presently, may be unable to make use of lead but contains certain forces which compensate for lead; we can imagine the organism containing lead in the same way as it now contains iron. If this were so the human being would bring into himself semi-moral qualities; for it is so with lead. He would then have a morbid affinity (we should call it a 'morbid' or pathological affinity) to the impurities existing in the outside world. Such a person would always be on the lookout for vile-smelling substances and like to smell them. If we notice that some child has perverted instincts of this kind—and there are children who are partial to everything that smells,—they will sniff petroleum, for instance—then we may be sure that the quality of the blood that rejects lead is not present. And it is then a matter of calling up this lead-rejecting power by clinical methods or even by medicaments. It is possible to do this. And now let us think of magnesium, a substance which plays a significant role in the human organism. There is something very interesting about magnesium. When speaking about education I have said many times that the first period of life, the period which lasts to the time of the change of teeth, must be sharply differentiated from the following periods. The second period lasts from the change of teeth until puberty. Magnesium, as well as fluorine, is necessary for the development of the teeth. But the process of the development of the teeth is not localized in the upper and lower jaws—the whole organism participates in it. The magnesium process takes place over the whole organism. And this is the most important process of all up to the time of the change of teeth. After the teeth have changed, magnesium has no longer its former significance. For the magnesium forces in the human being harden the organism; they enclose it in itself. This consolidation of the organism, this incorporation of the forces and substances, comes to an end at the second dentition. Until then, the magnesium forces are exceedingly important for the organism. This organism, so far as its development is concerned, must now be considered a self-contained whole. It must contain and it must enfold the magnesium process, for if this process were absent the organism would lack the necessary forces of consolidation. The organism cannot cease generating the magnesium forces. This goes on after the change of teeth just as it did before. The magnesium forces must be worked upon in the organism, and after the change of teeth the essential thing in regard to magnesium is that it must be overcome, must be thrown out. It enters particularly into the secretion of milk, is excreted with the milk. The secretion of milk is connected with puberty, so you have here a periodic process. Up to the change of teeth magnesium is consumed, as it were, by the organism; after the change of teeth, up to the time of puberty, it is thrown off, separated. And magnesium, now a substance to be secreted, is one of the forces which form the milk. After puberty there is a kind of rebound and the magnesium forces are used for the more delicate consolidation of the muscles. Substances are only a combination of processes. Lead is only in semblance the heavy, gray substance—with which we are familiar. It is nonsense to say that lead is a piece of coarse substance. In reality, lead is the process that goes on within the boundaries which mark the extent of the spread of lead. Everything is a process. One cannot say, once and for all, that certain 'substance processes' are worked up in the human being, and certain others, like the lead process, for which we must always have the power of elimination, are thrown off. It is not correct to say this because there are other processes, like the magnesium process, in connection with which there is rhythmic alternation; in periods which alternate rhythmically we have to consume the magnesium process, and then again throw it out. This will show you that it means nothing to say, as the result of mere analysis: the human organism contains magnesium. It means nothing, for in the twelfth year of life these substances have quite a different significance than they have in the fourth or fifth year of life. We unfold a real knowledge of the human being when we know the period during which certain substance processes are important in the human organism. If we want to know how substances outside in nature can work further within the human organism, it is of very little importance to study the chemical composition of these substances. We must study something that is hardly studied at all today. If we trace back the study of substances to the thirteen or fourteenth century, we find the beginnings of modern chemistry. These beginnings are to be found in the alchemical processes which are so often scoffed at nowadays. But alchemy contained something else too, of which there has been no continuation. It is what might be called today the doctrine of signatures. This Doctrine of Signatures was applied especially in the study of plants but also of minerals, and it has not been developed or continued. The characteristic quality of antimony is its well-known spiky, crystalline formation. If you apply a certain metallurgical treatment to antimony, you get the familiar “antimony mirror” when the volatilizing antimony is precipitated on a cold surface. Antimony has the tendency to develop forms which reveal themselves very clearly as forms of the etheric body. The shapes taken by antimony are very similar to the forms of certain simple plants which have an affinity to the etheric body. When one studies antimony one has the feeling at once that this antimony is very sensitive to etheric forces. It has an affinity with etheric forces. Everyone can confirm this by bringing antimony to the cathode. There will be a series of slight explosions which show the relation of antimony to the etheric forces. This is a striking case, but at one time people had a great faculty for understanding these things. This faculty is now quite lost and no attention or respect is paid to such indications as I have given. And for this reason, certain significant observations leave people in complete perplexity. Think of diamond, graphite, anthracite, common coal. They are all carbon, but yet so different from each other. Why are they different? If people were capable of not limiting their investigations to the chemical composition but of finding out about the ‘Signature’, as it was called in olden times, they would begin to understand what the difference is between common coal and graphite. Common coal came into being during the Earth evolution, graphite during the preceding Moon evolution. Diamond came into being during the Sun evolution. When you study these things in the cosmic aspect, you realize once again that what is of essential importance is not the substance itself but the conditions and times under which and during which a substance assumed a definite form. Physical reality is subject to the element of time, and time has a definite significance. If you think of what I have said, you will realize: common coal is a child, it has as yet no great age; graphite is a youth, but older than common coal; diamond, though not exactly ancient, is very mature. If you have to set a task which demands the power of maturity, you will not give it to a child. Everything depends on the age. So you will realize that simply because of its cosmic age, coal, in whatever form it appears, has a different task from graphite which is more mature. Insight into cosmic processes is necessary if we want to understand the relationship of the human being to what is out there in the cosmos. Antimony has a particular connection with the human etheric body, and if you introduce it into the human organism as a medicament, you must understand what antimony is outside the human being before you can know what is stimulated in the etheric body by the use of antimony. You must study the delicate processes in nature if you want to understand how a medicament is to act within the human organism. |
