Fruits of Anthroposophy An Introduction to the Works of Dr. Rudolf Steiner
IV.
Physiology, Pathology and Therapeutics.
REPORT OF MEDICAL COURSE AT THE GOETHEANUM, DORNACH.
(Note 1)
BY DR. E. KOLISKO, M.D. (Vienna).
This article is an exerpt from the book
The Fruits of Anthroposophy an Introduction to The Work
of Dr. Rudolf Steiner, published in 1922 by The Threefold
Commonwealth, London. The book was compiled and edited by George
Kaufmann, M.A. Cantab.
Copyright © 1922
This e.Text edition is provided through the wonderful work of:
The Threefold Commonwealth, London
|
|
AT Easter, 1920, Dr.
Rudolf Steiner gave a three weeks' course of lectures on
“Anatomy, Physiology, Pathology, and Therapeutics,” at
the Goetheanum, to a class of over forty doctors and medical
students. The aim of these lectures was to communicate to students
and medical practitioners some of the results of spiritual scientific
research. Such results are of great practical importance, above all,
in medicine — since they point the way to a rational and
effective science of healing; albeit they can only take effect when a
sufficient number of professional men become convinced of the
possibilities they open up, and thus devote themselves to the new
spiritual science of therapeutics, and provide the means for its
further development. (Note
2)
New and fruitful
points of view for therapeutics can only result from a new physiology
of the human bodily organism. It must be recognised that the human
organism represents three systems, working side by side with a
certain measure of independence. The first is the system of nerves
and senses, comprising the functions of nerves and senses in all
parts of the human body. Since these functions are largely
centralized in the head, this first system may be called the
“Head System.” The second is the “Rhythmic
System,” which includes the functions of breathing and the
circulation of the blood, and all other functions which express
themselves in the rhythmic processes of the body. Being chiefly
centralized in the thorax, the second system may be called the
“Chest System,” though, of course, its rhythmic activity
permeates the whole body. The third is the “Assimilating, or
Digestive, System,” comprising the actual transformation of
material in the human body. It is especially centralised in the
region of the abdomen and in the members. These three systems, of
course, interpenetrate one another, so much so that the ramifications
of all three can be traced at every point in the human body. But in
nature and essence they are distinct. (Note 3) The system of the nerves and senses is
the physical basis of waking consciousness, of sense-perception, and
of ideation, (Note 4) or
the formation of mental images. The peculiar thing about the activity
of the nerves and senses is that it rests on processes of chemical
disintegration. Indeed, the material of the nerves is a substance
which is on its way into the lifeless, or inorganic, world. It has
not gone so far in this direction as the substance of the bones,
which is already passing out of the organic into the mineral world,
and which, together with the nerves and senses, prevails in the human
head. Unlike the neural substance, the bony material lacks the power
of regeneration and inner reformation. Our conscious mental life,
being based on neural activity, abstracts the constructive force from
the nerves, whose substance is thus given over, as long as we are
awake, to processes of disintegration or destruction. In effect, it
is by these destructive processes that we rise to the conscious,
waking life of thought and ideation.
The digestive or
assimilatory system, on the other hand, is the physical basis of the
more subconscious processes of our psychical life. It is the physical
basis of volition, of the life of will. Modern natural science
endeavours to base the whole of man's psychical life on the system of
nerves and senses. Dr, Steiner, however, indicates that the
assimilatory processes of the digestive system are the direct and
immediate physical basis of volition, just as the neural processes
are the basis of ideation. We are, of course, totally unconscious of
the processes of digestion and blood formation, of the whole anabolic
or constructive activity of assimilation.
Through the system of
the nerves and senses, light, heat, &c. — what we may call
the imponderabilia of the physical world — work on man.
The digestive system, on the other hand, assimilates, transforms, and
incorporates the ponderable materials.
The characteristic
processes of the upper man, the man of nerves and senses, are thus
altogether different from those of the lower or digestive man.
Between them is the
rhythmic system, on whose processes the life of feeling is based. Dr.
Steiner asserts that feeling itself is not conditioned by the neural
system; it is only the idea or mental presentation
(Vorstellung) of the feeling which is so conditioned. Feeling
is based on the rhythmic processes of breathing and the circulation
of the blood. The processes of the rhythmic system are not
destructive, like those of the system of nerves and senses; nor
constructive, like those of the digestive system; but are midway
between the two. And as in ideation, which is based on the neural
processes, man is awake, and in volition, which is based on digestive
processes, he is more asleep, so, in feeling or emotion, he is, as it
were, in a kind of dream-consciousness — midway between waking
and sleeping.
Thus, each of the
three systems is subject to its own distinct and peculiar laws. It is
only by the middle man continually maintaining an equilibrium between
the two extremes — the upper and lower man — that the
unity of the human organism is achieved. It is a unity which does not
exist once and for all, but which is being brought about all the
time.
From the point of view
of this new physiology, an organ like the heart, which belongs in the
main to the rhythmic system, cannot be regarded as a pump driving the
blood through the body: rather is it an organ which results from a
balance or equilibration between the upper and the lower man. There
is a contrast between all that is involved in the process of
breathing on the one hand, and the assimilatory process (in the
widest sense of the term) on the other. The lower organism
assimilates and works up the materials of nourishment, and the
nourishing juices thus formed are met by the air which is absorbed
from outside through the activities of the upper organism.
(Note 5) Thus there
arises an interplay of liquid and airy currents, and the activity of
the heart is a consequence of this mutual interaction of the two
systems. This is true, even in the mechanical sense. The heart itself
is set in motion by the interplay of currents; it does not, like a
pump, produce them. Thus the activity of nerves and senses in
connexion with the activity of breathing is the one pole; the
assimilstion, distribution, and transformation of food is the other
pole. These two extremes are balanced and harmonized in the rhythmic
activities of breathing and the circulation of the blood. It is only
when the matter is thought of in this way that light is thrown on all
the facts of modern physiology, and on the nature of disease and
morbid processes. Health is the outcome of 8 right balance or
adjustment of the two extremes; illness results, in a multitude of
ways,from an excessive development and activity of the one over and
above the other. For every human being there is an individual and
specific, though perfectly definite, relation between the processes
in the upper system and the processes in the lower — a relation
which determines his health.
The task is to
recognise and observe the symptoms of every illness in such a way as
to realise the loss of balance between the two poles in man. Every
illness has, as it were, its own physiognomy, and points to one or
other of the two extremes. Thus, for example, in the phenomena of
hysteria we may recognize the result of certain irregular processes
in the digestive system which have gone to a kind of climax or
culmination. The upper system is too weak to hold them in check. It
is the function of the lower organism to transform the materials of
nourishment. These materials have, in the first place, their own
inherent inorganic tendencies — the tendencies to follow the
laws of chemical change, as in the world external to the human
organism. These laws and tendencies must be brought under control and
made subject to the inner laws of the human organism itself. If the
upper system is too weak to overpower the extra-human chemical
processes within the organism, hysteria may appear as a result.
Hysteria is only one particular case of disturbances of this nature,
but it reveals their characteristics in a very marked degree.
Conversely, the upper
process may take possession of the upper organs tao powerfully: we
then have the other extreme of this kind of disturbance. It appears
in the phenomena of neurasthenia, which result from functional
irregularities in the upper organism.
Illnesses which come
down more into the physical life of the human body also reveal
one-sided tendencies. They incline, if one may use these terms in a
wider sense, towards the hysterical or towards the neurasthenic. The
extended use of the terms is justified inasmuch as the irregularities
of the upper and lower man are most clearly manifest in these two
forms of morbid symptom. So one may recognize the contrast of the two
extremes: on the one hand, in various diseases of the abdomen and
lower parts of the body, and on the other hand, in the diseases of
the head and throat. Here the disorders, which in hysteria and
neurasthenia remain more purely functional, have come down into the
physical.
Thus, it is only by
recognizing with greater and greater clarity the threefold nature of
the human body, that one can arrive at a natural systematization of
pathological conditions. And this alone will provide a fruitful basis
for a science of therepeutics. For example, in order to relate the
forces of the plant world to the sick body of a man one must know the
relationship between the nature of the plant and the nature of the
human being. In the plant, when it is fully developed, we can also
distinguish three elements. On the one hand, there is that which
grows downwards to the earth, and forms the root; it is subject to
gravity; it has a tendency to store up mineral substances, especially
salts. Its task is to absorb liquids in which the foodstuffs are
dissolved; it forms the transition to inorganic Nature. On the other
hand, in the flower, in the organs of fertilization, the plant
strives upwards towards the cosmos. It withdraws itself from earthly
gravity, and absorbs, as nourishing substances, light and warmth; and
from the flower; combustible, aromatic, sweet-smelling substances are
evolved. In the leaves, the earthly and cosmic influences maintain a
kind of balance. So the plant is placed between the opposite poles of
gravity and light — the terrestrial and the cosmic.
In man, on the other
hand, the organs of fertilization are turned downwards. It is in the
human lower body that we find the processes which have to do with
secretion, excretion, and the basis of sexuality; whereas in the
upper man we find a tendency to mineralization. The middle system
creates a balance; thus man is the complete opposite of the plant,
even in the way he stands in the cosmos. The animal's position is at
right angles to both; its direction is horizontal. Man has turned
from the plant position through two right angles; the animal has
accomplished only half that revolution.
Now, there are plants
which have the root element more developed, in which the flower
process is thrown more into the background. Then there are plants
where the flower and fruit formation predominate: for example, a
number of parasitic plants. Again, there are others in which the
stalk is most emphasised: for instance, the equiseta; others where
the leaves predominate — the cacti; and so forth. Such plants
will, accordingly, have more influence on the lower organism or on
the upper organism of man. A plant in which the tendency to form
flower and fruit is paramount, will, in general, affect the lower
human organism more; one which tends towards the root nature will
affect the upper organism. The predominance of the leaf nature
indicates affinity with the middle man.
It is only the
recognition of the threefold division of man which makes it possible
to find the relations of men's three systems to the individual
species of the plant kingdom, and to understand where healing effects
on each of the three systems may be sought for.
For mineral
medicaments, similar considerations result; here we can start from
the polar antithesis which exists between all things of the nature of
salts on the one hand, and, on the other hand, such substances as
phosphorus. These latter substance — phosphorus, for instance
— bind to themselves the imponderable elements, especially
light and warmth; whereas salts are formed by the complete exclusion
of all imponderables. In the process of salt-formation, light, heat,
&c., are evolved or liberated from the material substance, and by
this separation of the imponderable elements the salt nature comes
into being. Between salt and phosphorous substances lies the metallic
element, which is not so strongly united to the imponderabilia as
phosphorus, whereas, on the other hand, it does not so completely
liberate them as does the salt-like substance. Phosphorous or
sulphurous material, and salt material, are the two polar opposites;
and between them lies metallic substance. (Note 6)
Now it is possible to
observe how in different human beings there is an altogether
different relationship of their psychicspiritual to their bodily
element. For example, one may find in some patient that he is
suffering from an intensified dream life. This indicates that his
psychic-spiritual nature is too much separated from his physical
body, and does not live sufficiently in the physical body. Perhaps
the patient will at the same time have a tendency to peripheric
inflammations or to obesity. Such symptoms can be observed in the
most varied illnesses. Now in external nature it is a substance like
phosphorus which has the characteristic of binding the imponderable
elements firmly to itself. So also in its effect on man — it
tends to bring his psychic-spiritual element more closely into union
with his physical bodily nature.
The opposite
conditions are found when the psychic-spiritual takes hold of the
physical-bodily element too strongly — which will appear, for
example, in certain disturbances of the secretory and excretory
functions. We know how the secretions of various glands, and other
excretory processes, are assisted by the formation of ideas having
some connexion with the particular function. For example, the
secretion of saliva is stimulated by the idea of rating, and similar
things are true of the secretion of urine, of semen, and so forth.
Thus, the gland functions when forces are abstracted or taken away
from it in the form of ideas — in ideation. It is then that the
gland secretes — i.e. separates out products of
decomposition of secretions. Before the secretion began it was just
the fact that the psychic-spiritual force was not being taken away
which prevented the decomposition and secretion. There was, in
effect, more force at the disposal of the gland for its maintenance
and constructive processes. When the force is drawn off in
psychic-spiritual activity, then the gland begins to secrete.
Thus, if there are
disturbances in the secretory and excretory processes it indicates
that the psychic-spiritual is too strongly bound up with the
physical, Now, in Nature we find the saltlike substances with a
tendency to throw out all the imponderabilia. And in this very
property we may seek for a healing effect on man's organism, tending
to repress the excessive influence of his psychic-spiritual on his
physical-bodily element. Salt-like substances will thus be applicable
as medicines in many illnesses of the lower body which depend on a
preponderating influence of the psychic-spiritual organization over
the activities of the lower man.
And in metallic
substances we have something which can effect a balance, an
equilibration, between those activities to which the phosphorous
substances are applicable, and those to which salt-like substances
are applicable. Through similar considerations we can also recognize
the kind of effect which individual metals will have on specific
illnesses and morbid processes. By their peculiar behaviour and
property in Nature, we Learn to perceive their kinship with definite
processes in the human organism.
Here we have only been
able to illustrate, by a few instances, the many indications that
were given in the course. By consideration of a large number of
illnesses, and of medicaments from the mineral, plant, and animal
kingdoms, a multitude of relationships were revealed —
relationships which exist between external Nature and the human
organism, and which can be used for therapeutic effects hitherto
unknown and unapplied. Where modern medicine fails almost entirely
— namely, in the case of morbid growths (more especially,
cancerous growths), and in mental and psychical illnesses —
there one was led to hope, after listening to Rudolf Steiner's
explanations, that results, undreamt of before, might be attained by
a development of therapeutics in the direction which he
indicated.
In psychical
illnesses, Dr. Steiner pointed out how changes in the brain are
really only a secondary effect, and are always preceded by morbid
processes in other organs — morbid processes which are
approachable by physical means of healing. It is just the so-called
mental illnesses which can least of all be healed by purely psychical
methods, to which physical methods are especially applicable. Only
one must first know the forces inherent in physical medicaments, in
the kingdoms of Nature. The tragedy of materialism lies in its
inability to recognize the real nature of the material. It lacks the
power of a mode of thought that touches spiritual reality — the
power to perceive the world of matter in its relation to the organism
of man.
There was no question
of taking sides with any of the existing schools or parties in
medicine; but it was pointed out how all these parties were suffering
from the effects of materialism. In allopathic medicine we see a
general tendency to consider the sick man on the basis of certain
secondary effects of the sickness, This tendency appears, for
example, in the bacillus theory. Attention is diverted to the
secondary effect, and this secondary effect is regarded as the cause.
Instead of considering the human organism in such a way as to
recognize how it has to become the bearer of the specific bacilli in
question, they take the bacilli to be the primary thing. This results
from the whole mode of thought of allopathic medicine.
Homœopathy does
set out to consider the human being as a whole; but in
homœopathic literature we find that for every medicine a whole
army of diseases are listed to which that medicine is supposed to be
applicable. The specific realities are not recognized; everything is
supposed to be beneficial for so many diseases. Here, on the other
hand, by a consideration of human and extra-human nature, we are
trying, as it were, to narrow down the application of each medicament
by recognizing its effects on definite specific processes in the
organism of man.
Again, those who go in
for “Nature-healing” draw attention to the healing forces
in Nature, but the prevailing materialism does not enable them to
understand the essence of Nature and of man and of the healing
processes involved. Hence they suffer from this materialism no less
than the other parties and schools of medicine.
A new and living
science of medicine will only be possible by transmuting the whole of
natural science in a way that accords with the needs and impulses of
the age. This is what Anthroposophy is trying to do in every
department of Natural Science; and only when this new Science of
Nature is developed, along with a real perception of the being of
man, will it be possible to evolve a new art of medicine.
At the close of the
course those who took part in it signed a declaration, in which they
made an urgent appeal to the public to help create the financial
basis for the completion of the School (the Goetheanum), and the
special Institutes for Research connected with it. “For in this
course,” so we read in the declaration, “fundamental
knowledge has been revealed, covering the whole sphere of medical
science; and indications have been given for diagnostic, therapeutic,
and social hygienic work — indications so far-reaching that it
must be regarded as the central task of the present day in the sphere
of medicine to create the possibility for their development, by
founding a scientific medical institute to be attached to the
Goetheanum at Dornach, A place must be created where qualified
experts can work systematically and intensively at the development of
medical science on the basis of Spiritual Science.”
- Note
1:
- Our thanks are due to the Editor of Anthroposophy for
kind permission to re-publish this article.
- Note
2:
- No more than a minute portion of the great wealth of material
revealed in the course, both as regards medicine and new points
of view in physiology, can be given in a short report. Only the
broad outlines and the most important suggestions can be here
indicated. (A second course of lectures for doctors and medical
students was given at the Goetheanum in the spring of 1921. See
Appendix, Section V, p. 143.)
- Note
3:
- In the course of this report, the Head, Chest, and Digestive
Systems and their Processes and functions, are often denoted by
the adjectives “upper,” “middle,” and
“lower,” a use of terms which is, of course, derived
from the centralization of the three systems in the head, chest,
and. abdomen respectively.
- Note
4:
- Das Vorstellen.
- Note
5:
- Note that breathing, inasmuch as it is rhythmic, belongs to
the rhythmic system; the operations of drawing in the outer air
are, however, at the same time conditioned by the upper
organism.
- Note
6:
- Cf. Dr. Kolisko's chemical essays and lectures, mentioned in
the Bibliography under 233.