Lecture II
Stuttgart, October 27, 1922, a.m.
If I were asked to map out a course of medical
study for people who would want to approach this study immediately
and finish it in a certain period of time, I would begin —
after the necessary natural scientific background had been acquired
— with a discussion of the various functions in the human
organism. I would feel bound to begin with a kind of
anatomical-physiological study of the foodstuffs as they are
worked through from the stage where they are worked upon by the
ptyalin to that of being worked on by the pepsin and then taken
up into the blood. Then, after considering the general act of
digestion in the narrower sense, I would pass on to discussion
of the system of heart and lungs and all that is connected with
it. I would then discuss everything connected with the human
kidney system. The kidney system must then be discussed in
relation to the entire nerve-sense apparatus — a
relationship not recognized at all today. Then I would lead on
to the system of liver, gall, and spleen, and this cycle of
study would gradually open up a vista of how things are
arranged in the human organism, a vista that would be needed in
order to build up the knowledge that it is the task of an
anthroposophical spiritual science to develop. Then, with the
light that would have been shed upon the results of
sense-perceptible empirical research, it would be possible to
pass on to therapy.
In the few days
at our disposal, it is only possible, of course, for me to give
a few hints about this wide and all embracing domain. A great
deal of what I have to say, therefore, will be based upon a
treatment of empirical evidence that is not customary today,
but I think it will be quite accessible to anyone who possesses
the requisite physiological and therapeutic knowledge. I shall
have to speak differently from the way people are accustomed
to, but I will really present nothing that cannot in some way
be brought into harmony with the data of modern sense-oriented
empirical knowledge, if these data are studied in all their
connections.
Everything I say
will be aphoristic, merely hinting at ultimate conclusions. Our
starting point, however, must be the sense-perceptible
empirical investigations of modern times, and the intermediate
stages will have to be mastered by the work of doctors
everywhere. This intermediate path is exceedingly long, but it
is absolutely essential because, as things are today, nothing
of what I present to you will be fully acknowledged if these
intermediate steps are not taken — at least in relation
to the most important phenomena. I do not believe that this
will prove as difficult as it appears at present, if people
will only submit to bringing the preliminary work that has
already been done into line with the general conceptions I am
trying to indicate here. This preliminary work is excellent in
many respects, but its goal still lies ahead.
In the last
lecture I tried to show you how broadening ordinary knowledge
can give us insight into the human being. And now, bearing in
mind what I have just said, let me add the following. To begin
with you may find it offensive to hear it said in anthroposophy
that the human being, as he stands before us in the physical
world, consists of a physically organized system, an
etherically organized system, an astrally organized system, and
what characterizes him as an ego organization. You do not need
to take offense at these expressions. They are used merely
because some kind of terminology is necessary. By virtue of
this ego system, the human being is able to develop that inner
soul cohesion, the inward soul life, that cannot be found in
animals. This cohesion reveals itself on the one hand in the
fact that the human being can unify his inner experience in an
ego-point, if I may use that expression, from which all his
general organic activity rays out in a certain sense, at least
in the conscious state. It reveals itself on the other hand in
the fact that during his earthly evolution the human being has
a different relationship to sexual development from that of the
animal organization. Though of course there are exceptions, the
animal organization is such that sexual maturity represents a
certain point of culmination. After this, deterioration sets
in. This organic deterioration may not begin in a very radical
sense after the first stage of sexual maturity, but there is a
certain organic culmination. On the other hand, the physical
development of the human being receives a certain impetus at
puberty. Even in the outer empirical sense, then, if we take
all the factors into account, there is already a difference
between the human being and the animal.
You may say that
it is really an abstract method of classification to speak of
physical, etheric, astral, and ego organizations. This
objection has been made by many people, especially from the
side of philosophy. We take the functions of the human organism
and differentiate them, and — since differentiations do
not necessarily point back to any objective causes —
people think that it is all an abstraction. This is not so. In
the course of these lectures we will see what really lies
behind this classification and division, but I assure you they
are not merely the outcome of a desire to divide things into
categories.
When we speak of
man's physical organization, this encompasses everything in the
human organism that can be dealt with by the same methods we
adopt when we are doing experiments and investigations in the
laboratory. We encompass all this when we speak about the
physical organization of the human being.
Regarding the
human etheric organization, however, which is incorporated into
the physical, our mode of thinking can no longer confine itself
to the ideas and laws that apply when we are doing experiments
and making observations in the laboratory. Whatever we may
think of the etheric organization of the human being as
revealed by super-sensible knowledge — without needing to
enter into mechanistic or vitalistic methods in any way —
it is apparent to direct perception (and this is a question
that would be the subject of lengthy study in the curriculum
that I sketched earlier) that the etheric organization as a
whole is involved in the fluid nature within the human
organization. You need only think of this as a structure of
functions that can be grasped directly in this fluid nature.
The purely physical mode of thinking, therefore, must confine
itself to what is solid in the human organization, to the solid
state of aggregation. We understand the human organization
properly only when we conceive of what is fluid in this
organization as being permeated through and through with life,
as living fluids — not merely as the fluids we have in
outer, inorganic nature. This is the sense in which we say that
the human being has an etheric body.
We do not need
to enter into hypotheses about the nature of life but merely to
understand what is implied, for example, by saying that the
cell is permeated with life. Whatever views we may hold —
mechanistic, idealistic, spiritualistic, or the like —
when we say that the cell is permeated with life, as the crass
empiricist also says, then what is revealed to direct
perception yielded by the methods I have referred to here shows
that the fluid nature in the human being is likewise permeated
with life. But this is the same as saying that the human being
has an etheric body. We must think of everything solid as being
embedded in the fluid, and here we already have a contrast: we
apply all the ideas and laws derived in the inorganic world to
the solid parts of man's being, whereas we think not only of
the cells — the smallest organisms present in the human
being — as living but of the fluid nature in its totality
as permeated with life.
Furthermore,
when we come to the airy nature of the human being, it appears
that the gases filling his being are in a state of perpetual
interchange with each other. In the course of these lectures we
shall have to show that this is neither an inorganic
interchange nor merely a process of interchange mediated by the
solid organs, but that an individual lawfulness controls the
inner interchange of the gases in the human being, the vortex
formed with the interworkings of the gases. Just as there is an
inner lawfulness in the solid substances, expressing itself,
among other things, in the relationship between the kidneys and
the heart, so we must postulate the existence of a lawfulness
within the airy or gaseous organism — if I may use this
expression — a lawfulness that is not confined to the
physical, solid organs. Anthroposophy designates this
lawfulness that directly underlies the airy or gaseous organism
as the astral lawfulness, the astral organization. This
lawfulness would not be there in the human being if his airy
organization had not permeated the solid and fluid
organizations. The astral organization does not penetrate
directly into the solid and the fluid. It does, however,
directly lay hold of the airy organization. This airy
organization directly takes hold of the solid and fluid, so
that in the airy human being there is now an organized astral
organization by which this airy organization has a definite
inner form, which is naturally fluctuating.
By ascending
through the aggregate states, we thus arrive at the following
conclusions: when we consider the solid substances in the human
being we do not need to assume anything other than a physical
organization. In the case of the living fluidity that permeates
the solid, physical organization, we must assume the existence
of something that is not exhausted by the physical lawfulness,
and here we come to the etheric organism, which is a
self-contained system. In the same sense I give the name astral
organization to that which does not directly lay hold of the
solid and fluid but first of all penetrates the gaseous
organization. I do not call this the astral lawfulness but
rather the astral organism, because it is again a
self-contained system.
And now we come
to the ego organization, which penetrates directly only into
the differentiations of warmth in the human organism. We can
therefore speak of a warmth organism, a warmth man. The ego
organization penetrates directly into this warmth man. The ego
organization is, of course, something super-sensible and brings
about the various differentiations of the warmth. In these
differentiations of warmth the ego organization has its
immediate life. It also has an indirect life in the rest of the
organism through the warmth working upon the airy, fluid, and
solid organizations.
In this way the
human organism becomes more and more transparent. Everything
that I have been describing expresses itself in the physical
human being as he lives on the earth. What in a certain way can
be called the most intangible organization of all — the
ego-warmth organization — works down indirectly upon the
gaseous, fluid, and solid organizations, and the same is true
of the others. Thus the way in which this whole configuration
penetrates the human organization, and known through
sense-oriented empirical observations, will find expression in
any solid system of organs verifiable by outer anatomy. Hence,
taking the various organ systems, we find that only the
physical organ system is directly related to its corresponding
lawfulness, the physical-solid lawfulness; the fluid is less
directly related, the gaseous still less directly, and the
element of warmth most distantly of all, although even here
there is still a certain relation through mediation.
All these things
— and I can indicate them here only in the form of
ultimate conclusions — can be confirmed by an extended
empiricism simply from the phenomena themselves. Due to the
short time at our disposal I can only give you certain ultimate
conclusions.
In the anatomy
and physiology of the human organization we can observe, to
begin with, the course taken by food up to the point when it
reaches the intestines and the other intricate organs in that
region and is then absorbed into the lymph and blood. We can
follow the process of digestion or nourishment in the widest
sense up to this point of absorption into the blood and lymph.
If we limit ourselves to this realm, we can get on quite well
with the not entirely mechanistic mode of observation that is
adopted by natural science today. An entirely mechanistic mode
of perception will not lead to the final goal in this domain,
because the lawfulness observed externally in the laboratory
and characterized by natural science as inorganic lawfulness is
always playing into the living organism in the digestive tract.
From the outset, the whole process is involved in life, even at
the stage of the ptyalin-process.
If we pay heed
only to the fact that the outer, inorganic lawfulness is
immersed in the life of the digestive tract, we can get on
quite well, as far as this limited sphere is concerned, by
confining ourselves to what can be observed merely within the
physical organization of the human being. But then we must be
absolutely clear that a remnant of the digestive activity still
remains, that the process of nourishment is still not quite
complete when the intestinal tract has been passed, and that
the subsequent processes must be studied by a different means
of observation. But as far as the limited sphere is concerned,
the best we can do to begin with is to study all the
transformations of substance by means of analogies, just as we
study things in the outer world. Then we find something that
modern science cannot readily acknowledge but that is
nonetheless a truth, resulting indeed from modern science
itself. It will be the task of our doctors to pursue these
matters scientifically and then to show from the
sense-perceptible empirical facts themselves that as a result
of the action of the ptyalin and pepsin on the food the food is
divested of every trace of its former condition in the outer
world?
We take in food
from the mineral kingdom — you may dispute the expression
“food,” but I think we understand each other
— we take in food from the mineral, plant, and animal
kingdoms. What we take in as food belongs originally to the
mineral, plant, and animal organizations. The substance most
nearly akin to the human organization is, of course, the milk
that the suckling baby receives from the mother. The child
receives it as soon as it has left the human organization. The
process enacted within the human organism during the absorption
of nourishment is this: through the absorption of the food into
the various glandular products, every trace of its origin is
eliminated. It is really true to say that the human
organization itself makes it possible to engage in the purely
natural scientific, inorganic mode of observation. In fact,
human chyle comes nearest of all to the outer physical
processes in the moment when it is passing from the intestines
into the lymph and bloodstream. The human being finally
obliterates the external properties that the chyle still
possessed until this moment. He wants to have it as similar as
possible to the inorganic organization. He needs it thus, and
this again distinguishes him from the animal kingdom.
The anatomy and
physiology of the animal kingdom reveal that the animal does
not eliminate the nature of the substances introduced to its
body to the same extent; the excretory products are different
for the animal. The substances that pass into the body of the
animal retain a greater resemblance to the outer organization,
to the vegetable and animal organizations, than is the case
with the human being. They proceed on into the bloodstream
still in accordance with their external form and with their own
inner lawfulness. The human organization has advanced so far
that when the chyle passes through the intestinal wall, it has
become as close as possible to the inorganic. The purely
physical human being actually exists in the region where the
chyle passes from the intestines into the heart-lung
organization, if I may express myself in this way.
It is at this
point that our way of looking at things first becomes heretical
to orthodox natural science. The entire heart-lung tract
— the vascular system — is the means whereby the
foods that have now become entirely inorganic so to speak, are
led over into the realm of life. The human organization cannot
exist without providing its own life. In a more encompassing
sense, what happens here resembles the process occurring when
the inorganic particles of protein, let us say, are transformed
into organic; into living protein, when dead protein becomes
living protein. Here again we do not need to enter into the
question of the inner being of man but only into what is
continually being said in physiology. Due to the shortness of
time we cannot speak of the scientific theories about how the
plant produces living protein, but in the human being it is the
system of heart and lungs, with all that belongs to it, that is
responsible for transformation of the protein into something
living after the chyle has become as inorganic as possible.
We can therefore
say that the system of heart and lungs is there so that the
physical system may be drawn up into the etheric organization.
The system of heart and lungs therefore brings about a
vitalizing process whereby the inorganic is drawn into the
organic, is drawn into the vital sphere through the process
that takes place in the heart-lung system. (In the animal it is
not quite the same, the process being less definite.) Now it
would be absolutely impossible for this process to take place
in our physical world if certain conditions were not fulfilled
in the human organization. The chyle's being drawn into,
transformed into an etheric organization could not take place
within the sphere of earthly lawfulness unless other factors
were present. Angels would be able to perform this, but if they
did then they would fly around having merely a mouth, an
esophagus, and then finally a gastrointestinal system, which
would then stop and disappear into the etheric. Thus such
digestive tracts would float around and would be carried by
invisible etheric angel-beings.
What I am
describing here could not take place in the physical world at
all. That would be impossible. The process is possible in the
physical world only because the whole etheric system is drawn
down, as it were, into the physical, is incorporated into the
physical. This happens as a result of the absorption of oxygen
in the breathing. Therefore man is not an angel but can walk
around physically on the earth, can walk around because his
angelic aspect is physicalized through the absorption of
oxygen. The entire etheric organization is projected —
but projected as something real — into the physical
world; the whole is then fulfilled as a physical system; that
which otherwise could be only of a purely super-sensible nature
comes to expression as the system of heart and lungs. And so we
begin to realize that just as carbon is the basis of the
animal, plant, and human organizations (though in the human
organization in a less solid way than in the plant) and
“fixes” the physical organization as such, so is
oxygen related to the etheric organization in so far as this
expresses itself in the physical domain.
Here we have the
two substances of which the formed, the vitally formed protein
is primarily composed. But this mode of observation can be
applied equally well to the proteinaceous cell, the cell
itself. We simply extend the kind of observation that is
usually applied to the cell by substituting a macroscopic study
for the microscopic study of the cell in the human being. We
observe the processes that form the connection between the
digestive tract and the heart-lung tract. We observe then in an
inner sense, seeing the connection between them, perceiving how
an etheric organization is drawn in and “fixed”
into the physical as a result of the absorption of oxygen.
But you see, if
this were all, we would have a being that existed in the
physical world possessing merely a digestive organization and
an organization of heart and lungs. Such a being would not yet
be an ensouled being; the element of soul could occur only in
the super-sensible, and it is still our task to show how what
makes the human being a sentient being incorporates itself into
his solid and fluid nature, permeating the solid and fluid
organizations and making him a sentient being, a being of soul.
Only when we are able to trace the ensouled aspect can we
perceive man as an ensouled being. The entire organization in
which oxygen plays a role is now within the human being due to
the fact that we bind the etheric organization into the
physical body by oxygen.
The ensouled
organization cannot come into being unless there is a direct
point of attack, as it were, for the airy man, with a further
possibility of access to the physical organization. Here we
have something that lies very far indeed from modern ways of
thinking. I have told you that oxygen takes hold of the etheric
through the organization of heart and lungs; the astral makes
its way into the organization of man through another system of
organs. This astral nature, too, needs a physical system of
organs. I am referring here to something that does not take its
start from the physical organs but from the airy nature (not
only the fluid nature) that is connected with these particular
organs — that is to say, from the airy organization that
is bound up with these solid organs. The astral-organic forces
radiate out from this gaseous organization in the human
organism. Indeed, the corresponding physical organ itself is
first formed by this very radiation, on its backward course. To
begin with, the gaseous organization radiates out, makes man
into an ensouled organism, permeates all his organs with soul,
and then streams back again by an indirect path, so that a
physical organ comes into being and plays its part in the
physical organization of the human being. This is the kidney
system, which is regarded primarily as an organ of excretion.
Its excretory functions, however, are secondary. I will return
to this later, for I have yet to speak of the relationship
between the kidney excretions and the higher function of the
kidneys. As physical organs the kidneys are excretory organs
(they too, of course, have entered the sphere of vitality), but
in addition to this, in their underlying airy nature, they are
the radiating-organs for the astral organism which now
permeates the airy nature and from there works directly into
the fluids and the solids in the human organism.
The kidney
system, therefore, is that which from an organic basis
permeates us with sentient faculties, with qualities of soul
and the like — in short it permeates us with an astral
organism. Sense-perceptible, empirical science has a great deal
to say about the functions of the kidneys, but if you penetrate
what you can see and observe of these functions with a certain
instinctive inner perception, you will be able to discover the
relations between inner sentient experience and the functions
of the kidneys — remembering always that the excretions
are only secondary indications of that from which they have
been excreted. What the kidneys excrete arises through the
function of the kidneys. In so far as the functions of the
kidneys underlie the sentient system, this is expressed even in
the various kinds of excretions.
If you want to
extend scientific knowledge in this field, I recommend that you
do experiments with a more sensitive individual and try to find
out the essential change that takes place in the renal
excretions when he is thinking in a cold or in a hot room. Even
purely empirical tests like this, suitably varied in the usual
scientific way, will provide results. If you make absolutely
systematic investigations, you will discover what a difference
there is in the renal excretions of a person thinking either in
a cold or a warm room. You can also do the experiment by asking
someone to think objectively and putting a warm cloth around
his head. (The conditions for the experiment must of course be
prepared in an orderly way. ) Then examine the renal
excretions, and examine them again when he is thinking about
the same thing and cold compresses have been applied to his
feet. You can conduct experiments that are entirely
sense-perceptible and empirical that will provide you with
evidence.
The reason that
there is so little concern with such inquiries today is that
people have an aversion to entering into these matters. In
embryological research into cell division, the allantois and
the amnion are not studied carefully. These discarded organs
have been investigated, but to understand the whole process of
human development the accessory organs in embryonic development
must be studied much more exactly than the processes that arise
from the division of the germ cell itself. Our underlying task
here, therefore, is to establish starting points for rational
research. This is of the greatest significance, for only in
this way will we reach the point of having insight into the
human being so that we have before us not a visible but an
invisible giant cell.
Today we do not
describe the cell as we describe the human being, because
microscopy does not lead so far. The curious thing is that if
one studies the realm of the microscopic with the methods I am
describing here, wonderful things come to light, for instance
the results achieved by the Hertwig school. The cell can be
investigated up to a certain point with the microscope, but
then there is no possibility of further research into the more
complicated life processes. Ordinary, sense-oriented empiricism
comes to a standstill here, but with spiritual science you can
follow the facts further. You now look at the human being in
his totality, and the tiny point represented by the cell grows
out, as it were, into the whole being of man.
From this you
can proceed to learn how the purely physical organization is in
every way connected with the structure of the carbon, just as
the transition to the etheric organization is connected with
the structure of oxygen. If you now make exact investigations
into the kidney system, you will find a similar connection with
nitrogen. Thus you have to study carbon, oxygen, nitrogen, and
in order to trace all the roles played by nitrogen in the
astral permeation of the organism, you need only follow,
through a series of very precise experiments, the metamorphoses
of uric acid and urea. Precise study of the secondary
excretions of uric acid and urea will provide definite evidence
that the astral permeation of the human being proceeds from the
kidney system. This will also be shown by other things
connected with the activity of the kidneys, even to the point
where pathological conditions play a role, for example if we
find blood corpuscles in the urine. The kidney system radiates
the astral organization into the human organism. Here we must
not think of the physical organization but of the airy
organization that is bound up with it. If nitrogen did not play
a part, the whole process would remain in the domain of the
super-sensible, just as we would be merely etheric beings if
oxygen were not to play its part. The outcome of the nitrogen
process is that the human being can live on earth as an earthly
being. Nitrogen is the third element connected with this.
There is thus a
continual need to widen the methods adopted in anatomy and
physiology by applying the principles of spiritual science.
This is not in any sense a matter of fantasy. You will see that
this is so when you receive your first results. If you study
the kidney system and do your experiments as accurately as you
possibly can, examining the urea and uric acid excretions under
different astral conditions, step by step you will find
confirmation of what I have said. Only in this way will you be
able to penetrate the constitution of the human organism.
We can therefore
say that everything entering the human being through the
absorption of food is carried into the astral organism by the
kidney system. There still remains the ego organization. All
this is received into the ego organization primarily as a
result of the working of the liver-gall system. The warmth
structure and the warmth structure in the system of liver and
gall radiate out in such a way that the human being is
permeated with the ego organization, and this is bound up with
the differentiation of warmth in the organism as a whole.
Now it is quite
possible to adapt your methods of investigation as precisely as
possible to what I have said. Take certain lower animals where
there is no trace at all of an ego organization in the
psychological sense. With these you will not find a developed
liver, and still less any bile. These things develop in the
phylogeny of the animal kingdom only when the ego organization
appears. The development of liver and gall runs absolutely
parallel with the degree to which the ego organization unfolds
in a living being. Here, too, you have an indication for a
series of physiological investigations in connection with the
human being, only of course they must cover the different
periods of human life. You will gradually discover the
connection of the ego organization to the functions of the
liver in the human being.
You need only
observe particular pathological conditions that are lethal
— certain childhood illnesses, for example — in
order to find out how certain psychological phenomena, tending
not toward the life of feeling but toward the ego, are
connected with the secretion of bile. This might form the basis
of an exceedingly fruitful series of investigations that can be
derived to some extent out of what our sense-oriented,
empirical science provides. You will see that the ego
organization is connected with hydrogen in the same way that
the physical organization is connected with carbon, the etheric
organization with oxygen, and the astral organization with
nitrogen. You will be able to relate all the differentiations
of warmth — I can only hint at this — to the
specific function carried out in the human organism by
hydrogen, in combination with other substances, of course. And
so, as we ascend from the sense-perceptible to the
super-sensible and make this super-sensible a concrete experience
by recognizing its physical expressions, we come to the point
of being able to conceive the whole human being as a highly
complicated cell, a cell that is permeated with soul and
spirit.
It is really
only a matter of taking the trouble to examine and develop the
marvelous results achieved by natural science and not simply
leaving them where they are. My understanding and practical
experience of life convince me that if you will set yourselves
to an exhaustive study of the results of the most orthodox
empirical science, if you will relate the most approachable
with the most remote and really study the connections between
them, you will constantly be led to what I am telling you here.
I am also convinced that the so-called “occultists”
of the modern type will not help you in the least. What will be
of far more help is a genuine examination of the empirical data
offered by orthodox natural science. Natural science itself
leads you to recognize truths that can be perceived only
supersensibly but that indicate, nevertheless, that the
empirical data must be followed up in this or that direction.
You yourselves can certainly discover the methods; they will be
imposed by the facts before you. There is no need to complain
that such guiding principles create prejudice or that they
influence by suggestion. The conclusions arise out of the
things themselves, but the facts and conditions prove to be
highly complicated, and if further progress is to be made, all
that has been learned in this way about the human being must
now be investigated in connection with the outer world.
I want you now
to follow me in a brief train of thought. I am giving it merely
by way of example, but it will show you the path that must be
followed. Take the annual plant that grows out of the earth in
spring and passes through its yearly cycle. Now relate these
phenomena that you observe in the annual plant with other
things you can observe — above all the custom of peasants
who, when they want to keep their potatoes through the winter,
dig pits of a certain depth and put the potatoes into them so
that they may keep for the following year. If the potatoes were
kept in an ordinary open cellar, they would not remain fit to
eat. Investigations have proven that what originates from the
interplay between the sunshine and the earth is contained
within the earth during the subsequent winter months. Warmth
conditions and light conditions are at play dynamically under
the surface of the earth during the winter, so that in winter
the aftereffects of summer are actually contained within the
earth. Summer surrounds us outside the earth's surface. In
winter, the aftereffects of summer work under the earth's
surface. And the consequence is that the plant, growing out of
the earth in its yearly cycle, is impelled to grow, first and
foremost, by the forces that have been poured into the earth by
the sun of the previous year, for the plant derives its dynamic
force from the soil. (I have to make rather large leaps, of
course, but these things can all be verified easily through
empirical observations.) This dynamic force that is drawn out
of the soil can be traced up into the ovary and on into the
developing seed. So you see, we can arrive at a botany that
really corresponds to the whole physiological process only if
we do not confine ourselves to the dynamic forces of warmth and
light and the light conditions during the year when the plant
is growing. We must rather take our start from the root, and so
from the dynamic forces of light and warmth of at least the
year before. These forces can be traced right up into the
ovary, so that in the ovary we have something that really is
brought into being by the forces of the previous year.
Now examine the
leaves of a plant, and, still more, the petals. You will find
that in the leaves there is a compromise between the dynamic
forces of the previous year and those of the present year. The
leaves contain elements that are thrust out from the earth and
those that work in from the environment. It is in the petals
that the forces of the present year are represented in their
purest form. The coloring and so forth of the petals represents
nothing that is old — it all comes from the present
year.
You cannot
follow the processes in an annual plant if you take only the
immediate conditions into consideration. Examine the structural
conditions that follow one another in two consecutive years.
(What the sun imparts to the earth, however, has a much longer
life.) Do a series of experiments concerning the way in which
the plants continue to be relished by creatures such as the
grub of the cockchafer, and you will see that what you first
thought to be an element of the plant belonging to the present
year must be related to the sun forces of the previous year.
You know what a prolonged larval stage the cockchafer
undergoes, devouring the plant the whole time.
These matters
must be the subject of exact research; only the guiding
principles can be given from the spiritual world. Research will
show that the structure of the substances found in the petals
and leaves, for instance, is of an essentially different
character from the structure of the substances found in the
root or even the seed itself. There is a tremendous difference,
and this leads to the distinction between a tea prepared from
the petals or leaves of plants and an extract of substances
found in roots or seeds. You will find that this difference is
the basis for the other differences, so that the effect of a
tea prepared from petals or leaves upon the human digestive
system is quite different from that of an extract prepared from
roots or seeds. In this way you relate the organization of the
human being to the surrounding world, and everything you
discover can be verified through purely physical,
sense-perceptible methods. You will find, for instance, that
disturbances in the transition of the chyle into the etheric
organization, as it is brought about by the system of heart and
lungs, will be influenced by the leaves; everything connected
with the digestive tract is influenced essentially by a tea
derived from petals. An extract of roots and seeds influences
the wider activity that works on into the vascular system and
even into the nervous system. In this way you will discover
rationally the connection between what is going on within the
human organism and the substances from which our store of
remedies may be derived.
In the next
lecture I will have to continue this subject, showing you that
there is an inner connection between the different structures
of the plants and the human nerve-sense organization and the
organization of his digestive tract.
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