Anthroposophical Medical Theory and Human Knowledge

GA 319 — 2 September 1923, London

Second Lecture

Of course, my first words must be, dear assembled guests, that I apologize for not being able to speak to you in your language, but that I will speak to you in German, which will have to be translated, and therefore the listening will have to be somewhat laborious for the esteemed audience. But since I do not speak English well enough to give a lecture, it will have to be like this. I am very grateful to some friends, especially Mrs. Larkins, that I am now able to speak to you on these evenings about something that has emerged in our spiritual scientific movement has emerged as a kind of medical movement, not, I would ask you to bear this in mind, in any sense of opposition to official science or official medicine, but with the intention of furthering the great insights and great advances in present-day science by means of spiritual-scientific contemplation. Even within the spiritual science movement, which, before such scientific currents came into their own, was more concerned with general human, artistic, religious, moral, educational questions and the like, it was not the case that the intention to become active in the medical field in an agitative way, but that doctors were also to be found in this spiritual-scientific movement on the continent who, despite their thoroughly scientific convictions, initially believed that they could satisfy their soul needs within this spiritual-scientific movement. And what they encountered there as a kind of exploration of the spiritual world beyond the physical-sensory world simply led them, little by little, to believe that many of the great doubts, many of the great questions that arise for the practical doctor within contemporary medical science can find satisfactory, I will not say immediate solutions, but satisfactory continuations precisely in this field.

And so a medical movement on the continent has grown out of our so-called anthroposophical spiritual scientific movement. I must say that I do not really speak with particular fondness about this part of our spiritual scientific movement, because you will see from the course of the descriptions that it is more important to me to produce remedies that are actually effective than to talk about them a lot. But what I want to assert here is based, above all, on foundations that need to be pointed out, that need to be pointed out to the scientifically educated people of today.

I can well imagine – and I am familiar with all the sources from which such things arise – that you are indeed experiencing opposition after opposition to what I will have to say. I fully understand these contradictions. And actually it cannot be otherwise today, when it comes to the scientific convictions of a physician, that such contradictions arise. Therefore, our first concern was not to advocate anything theoretically, but to start with practical work. And so the wishes of physicians and other scientific physicists, chemists and biologists were taken into account by founding scientific institutes, scientific research institutes. The most important of these is the Chemical-Pharmaceutical Laboratory in Arlesheim. And in connection with this, there is a biological and a physical institute within our movement. The fact that we are really concerned with serious research may be gathered from the fact that, for example, very important work has already been done in our biological institute, although the existence of this institute is actually only a very short one.

We have, in my opinion, succeeded in the Biological Institute, which is under the direction of Dr. and Mrs. Kolisko, at least to a high degree of probability, in elucidating the functions of the spleen , and in fact in the direction that we must see in the spleen function a regulation of those irregularities that arise in the rhythmic digestive process, in that man cannot eat completely in rhythm. And even if, for my part, he were to organize his meals in a very pedantic, exactly pedantic way, there would still be an interruption of the digestive rhythm due to the different choice of food and the like.

And then the remarkable thing turns out to be that the function of the spleen consists precisely in balancing the rhythmic disturbances of the human digestive process, which must be produced precisely by the life of the human being.

Recently, we have succeeded – as described in a paper that has just been published – in providing real proof at the Biological Institute that the smallest entities of different substances do in fact have effects.

This is not intended to advocate for any particular school of medical thought. Precisely when one proceeds exactly in this field, one finds that one area must be treated in the corresponding manner with correspondingly larger quantities, but the other area of the human organism must be treated with the smallest quantities. So far, there has basically only been the homeopathic belief in this field, no exact research.

It now seems that we have actually succeeded in proving in a very exact way that certain substances, for example antimony compounds, act on the growth of wheat grains in a different way when they are very highly diluted than when the dilution is further increased. If you continue to further dilute, you always end up with a rhythmic pattern of maxima and minima. We have done everything to prove, with full responsibility in this area, that dilutions even in the ratio of one to a trillion have vital effects. We germinated grains of wheat, which we had very carefully selected according to their germination intensities, in liquids in which we had the appropriately diluted substances, so that through the very conscientious way in which, I believe, Mrs. Kolisko works, what previously, I would like to say, could only have been presented as an amateur belief has actually been put on a scientific basis.

I mention this only in the introduction for the reason of showing that we do not want to proceed in an unscientific way, as happens in an amateurish way. The spiritual-scientific insights are indeed gained through spiritual vision, which I will not talk about in detail; this happens in the discussions that I give elsewhere. The great guidelines are indeed gained through spiritual insight, and through this spiritual insight I believe that I have succeeded in bringing about the possibility of being able to formulate the connection of the inner human organization with the constitution not only of natural substances not only of natural substances but, above all, of natural processes, so that the deep gulf that really exists today between pathology and therapy can be bridged by this method. So that in the future we will actually be able to have a pathology that merges into therapy by itself, because by looking at both the healthy organism and, in particular, the diseased organism, we will be able to discover exactly how – I will explain this today in a few examples explain in a few examples – not only of substances that have arisen outside the human organism, but also of processes that have taken place outside the human organism, whether in nature or in the laboratory, can be used to heal within the human organism. And it is the therapeutic aspect that is most important to us. We know very well that pathology is actually more advanced today than it itself knows. Today, pathology is something that can be taken up at any of its points and taken a step further. While there is indeed a deep gulf between the insight that exists with regard to the structure, the histology of organs, and how the actual remedy works in the human organism. Today we do not even fully understand the ordinary process of nutrition, which, I believe, is much more wisely designed by instinct than it could ever be designed by a scientific theory, let alone the exact relationships that exist between substances and between the functioning of these substances within the human organism, and outside both in nature and in those processes that can be carried out in the laboratory.

I have been led to believe that after more than thirty years of research, I have been able to determine that the most important thing in order to understand the human being in his or her entire constitution is to determine the fundamental difference between three different ways of functioning in the human organism. So I have learned to distinguish between three ways in which the human organism functions.

I have divided this threefold functioning – I would like to say that, of course, all things are in a state of becoming – first, in the broadest sense, into the nerve-sense process. I include everything that is connected with the functioning of the senses in the broadest sense and the nerves that are connected with them in some way in this first part. I now distinguish from this all those processes that are rhythmic in the human organism. And again, as a third step, I distinguish from these two processes those that are metabolic and motional processes. The metabolic and motional processes are, of course, intimately related; every internal and external movement of the human organism is in intimate contact with a metabolic process and can actually only be considered in connection with this as a function.

These three types of function in the human organism are fundamentally different from each other, so much so that what I understand to be the processes of the nervous-sensory life is even polar oppositely opposed to the processes that can be summarized as motor and metabolic processes. So that, for example, if we have any process in the metabolism, this process - and in fact every process in the metabolism - gives rise to a polar opposite process in the nerve-sense apparatus. The rhythmic processes are then the balance between the two. Now it is a matter of finding the real differences between these processes.

First of all, I would like to point out that a more precise insight into the human organism shows – I can of course only sketch these things in the short time available – that when we are dealing with the nerve-sense organization, we are essentially dealing with the effect of the substantial, the various substances in the human organism. So if we are considering something that is purely within the sense organization or the nerve organization, the essential thing for our consideration is that we know the relationship between some substance that we have in the world around us and that which, in turn, is found substantially in the course of the nerve-sense process.

If we are dealing with a metabolic process that is connected with a movement process, then what comes into consideration above all is not the substantial of what we find in the human environment, but the processes at work in the substantial. I would like to look at this from the other side. If it is a matter of being able to determine that there is a focus of disease in the nerve-sense apparatus, then I will have to investigate which substances can be considered as healing factors – we will discuss the details later. If, however, the aim is to heal a disease process in the musculoskeletal or digestive system, then it is important to investigate which process must be present, either as a natural process or as a laboratory process in the processing of substances, in order to transform the substances in question into remedies.

To give a specific example, which I will discuss in more detail later, let us assume that we are trying to determine the healing power of antimony. We will have to distinguish the healing power of antimony in relation to everything that has its source in the human nervous-sense apparatus. In this case, we would be dealing with the substance of antimony. If we are concerned with observing the healing effect of antimony on the motor system and the associated metabolic system, then we are concerned with subjecting antimony to such processes, combustion processes, oxidation processes, where the antimony rises as smoke and the smoke settles as a mirror*, and we will have to expect the success of this remedy from the correct execution of these processes. So that we can actually always say, quite fundamentally: we should seek the substances, the healing factors in the environment of the human being for the nerve-sense system. We should look at the processes that we either bring about ourselves or that nature brings about, as the healing ones for the metabolic and movement processes in the human organism. Since these two processes are polar opposites, the rhythmic, everything rhythmic, above all the respiratory rhythm, the circulation rhythm, the digestive rhythms, the other rhythms in the human being, the rhythm of sleeping and waking in the human being, these now have a mediating, balancing effect, so that in those processes that relate to the organs of the rhythmic organization of the human being, it is now also seen again in the production of remedies, in the interaction that will result from the preparation of the effective substance and the effective processes that one lets nature bring about or brings about oneself.

This only discusses a few fundamentals. I would then like to discuss the spoken word. After discussing the fundamentals today, I will take the liberty tomorrow of discussing some of our remedies that are produced in the pharmaceutical laboratory in Arlesheim and that are tried out in the associated clinic, which is under the excellent direction of Dr. Wegman, who is also present. From the very beginning, I was in favour of spiritual science only providing the guidelines, but not producing remedies, otherwise we would have our laboratories in connection with the clinic, so that it could actually be verified at the bedside in the clinic.

If we consider the differentiation of the human being in the processes of the nervous-sensory system, the rhythmic system and the metabolic-movement system, we must then find out how the human being is constituted in such a way that these three systems, although quite distinct from each other in terms of their functioning, permeate every part of the human organization. This is a less convenient way of looking at the human being than the usual one. In the usual approach, one takes any organ or part of an organ, looks at it histologically or in terms of cell anatomy, and so on.

Here it is necessary to distinguish, for each organ, the extent to which the nerve-sense process, the rhythmic process, and the metabolic-movement process are involved in the functioning of that organ. For all three forms are now involved in every human organ. Only when we go more to the actual sensory tools of the human being, then the nerve-sense process predominates, and the rhythmic process and the metabolic-movement process recede into the background. But if we are dealing with the metabolic-movement process, then only this metabolic process actually predominates in it. But there is nothing in the metabolic and locomotor system that is not permeated by the processes of the nervous sense system, which are subordinate here. And it is the same in the rhythmic system.

Now one can see through the whole human organization if one can have before one, for a really inner observation, the corresponding functioning in the organ. Let us say, for example, that we are dealing with some part of the brain. It must now be possible to see whether the two opposing activities of the organ are present in the right proportions: nerve-sense activity, metabolic-movement activity, and whether the rhythmic system functions in a corresponding way between the two, balancing them out. Roughly speaking, this is quite different in the case of the head organs than, for example, in the case of the digestive organs. But on the other hand, it can be seen how, precisely through this, a more exact knowledge of the human being is attained, both in a substantial and in a functional sense, in relation to his environment, and thus a connection between pathology and therapy.

Let us consider this with a single example. A disease that is perhaps less appreciated among serious illnesses, but which can be quite troublesome for some people, and for many people it really is troublesome – I would like to highlight it as an example – is catarrhus aestivus, which affects a great many people during a particular season. And to understand the underlying process, the following is actually necessary.

First of all, it must be clear that in childhood, and especially in early childhood, the whole structure of the three systems just mentioned is different than in later life. In childhood, we are dealing with a human organization in which the nerve sense organs engage with the other two systems in a much more intense way than in later life. In a sense, the child is entirely sensory organ. All processes take place in such a way that events occur throughout the whole organism, albeit in an intimate, delicate way, as they would otherwise take place at the periphery of the human being in the sensory organs. The child is actually a sensory organ in a more intimate, delicate way. In this way the whole organism of the child is more exposed to the outer world than is the case with the human organism in later life, in a similar way to the way in which the sense organs are exposed. For it is the case that everything that is connected with the nerve-sense organization is directly exposed to the outer world and is directly subject to the influence of the outer world. The entire organization of the child is therefore subject to the influence of the external world – in the broadest sense, of course, much more than at a later age, when one is entirely dependent on the internal processes of the organs, including the metabolic processes in connection with the movement process. Movements take place in the external world, but the underlying organization of these movements tends inwards, just as the nerve-sense organization tends outwards. We therefore find that under the influence of the predominant nervous-sensory organization, the child may experience processes that can be summarized under the name of exudative diathesis, loosening of the tissues, which in children can actually occur quite generally in the organism.

Later, when the metabolic-motoric process counteracts this preponderance of the nerve-sense process in the whole organism in the correct proportion for the later age of life, then, if the child has been carefully raised, the tendency to such exudative diathesis generally recedes and can later become specialized, so that the troublesome catarrhus aestivus can occur.

This catarrhus aestivus has been traced back – I need only mention this here – to certain substances that are said to be contained in the pollen of grasses. This only corresponds to the tendency of our time to trace pathology back to the immediate material exterior. If we look at the human organism spiritually and at the same time at the processes that take place in the environment of the human being when the grasses are in bloom, then we can definitely say: the whole natural process in the season when the flowering of the grasses, does not just take place around the grasses, but also around the human being, who is exposed to the same atmospheric influences under which the grasses are flowering.

Now, in humans, I would say, because they have specialized in their organization, especially in their noses and eyes, which then leads to catarrhus aestivus, when that which, under the preponderance of the nervous-sensory process, has led to exudative diathesis in childhood, specialized in the beginning of the respiratory organs inwards, then this annoying catarrh can occur. It arises from the fact that the human being is now also exposed to the same natural processes to which the gramineae must be exposed when they bloom and is particularly sensitive to these natural processes.

Because the sensory process is not sufficiently paralyzed by the metabolic process, because the sensory process remains predominant in the periphery, we have exposed man to the same atmospheric influences, the influences of his surroundings, that are favorable when grasses are flowering.

If you look at this process from the outside, if you really engage with the way in which it occurs as a natural process when grasses and gramineae flower, then you ask yourself how you can account for the sensitivity that occurs in catarrhus aestivus. And now, with this insight that one has gained, one tries to paralyze this process, which one has with the gramineae in such a way that it also takes place completely outwards, completely peripherally, I might say, into the air – because it is then also present in the human being, when the human being has precisely the has catarrhus aestivus – by looking for the fructification process, the rush towards the fructification process, which in the grasses, I would say, in complete nakedness, looks out towards the atmosphere, where it occurs, not peripherally directed outwards, but pushed centrally inwards. This is how it is found when you take fruits that are surrounded by leathery shells and in which the fructification process now takes place centrally inwards, centripetally, in some kind of tissue.

And if the opposite process to fructification is formed in the laboratory in the case of the gramineae, it is formed into a remedy, and if one tries to make this remedy effective by applying it by means of vaccination, vaccination, that is to say, by introducing it directly into the organism by vaccination, then one can indeed counteract this hypersensitivity to the same atmospheric influences that are favorable for the gramineae but that cause a disease process in humans. We have actually seen with this remedy, which we make as “Gencydo” and which has proven to be extraordinarily effective in the vast majority of cases of catarrhus aestivus, how it is possible to arrive at remedies through the appropriate formation of processes, which nature actually demonstrates to us. We just need to know in which case we need to work against the natural process. This is the case, for example, when the sensory nervous system is predominant, and we will see later when we need to work with the natural process. You just need to know how to proceed in each case. So that we not only use what has to happen in the laboratory, either chemically in the sense of the natural processes or against them, which we have as healing factors and not just as substances, but above all pay attention to the method of preparation, by looking at what in turn brings about the process as such in the outer nature, what constitutes the dynamic aspect of the process. We try to imitate this dynamic in a technical way, in order to extract the healing factors from nature.

In accordance with such principles, a large number of remedies have now been produced at the Clinical Therapeutic Institute in Arlesheim. They are all produced according to this principle, but all of them are thoroughly specialized.

I would like to mention the following remedy as an example. I must say that I understand every form of opposition and protest, since I know that the matters arise from a way of thinking that is not at all common or familiar. I would just like to state for us that the guidelines are given in this way and then thoroughly verified in our clinics, and that this is done in the same way and with the same sense of responsibility as is usual in clinical practice. Therefore, I may perhaps also, I would like to say, give somewhat more daring descriptions, in that I absolutely assume that, as I said, I understand all the opposition and it is perfectly understandable to me that even a kind of unease could assert itself in the face of these things, which could even seem fantastic.

It is extremely interesting to observe the remarkable process that takes place in the plant itself. In addition to the substances that make up the plant, we also find all kinds of other substances in the plant: salts, metallic substances, and so on. Now, for a therapy that is to work directly and rationally, it is less important to look at the composition of the plant than to look at the way, for example, let us say, some metal compound or salt goes through the whole process of growing and fructifying the plant.

Take any plant, for example Cichorium intybus. Anyone who really wants to study Cichorium intybus in a spiritual scientific way will first of all study the peculiar way in which the substances that are particularly important in Cichorium intybus are contained: silicic acid and alkaline salts.

However, silicic acid and alkaline salts are contained in Cichorium intybus in very different forms, under very different processing conditions in the root, leaves and flowers.

Anyone who studies this process in Cichorium intybus and sees how the processes that are attached to silicic acid on the one hand and to alkaline salts on the other are interwoven and intertwined in a unique way, will then be led back to the human being in a spiritual scientific way.

Now, as I said, in our body, in every organ system, three systems live, but one always predominates. Each, in turn, is active for the whole person; for example, if we consider the function of the gallbladder in the human organism in connection with all the other digestive organs, we find above all that, in addition to all the other functions of the bile, it is extraordinarily important for the health of the nerve-sense system that the bile functions, and functions properly. For if we attribute digestive disorders to disorders of the bile function, we can always see that there are also extremely great disorders in the organs of the nerve-sense system.

If we follow the process of bile secretion, it only becomes really interesting when we can see it in the context of the human constitution as a process that starts in the digestive system and supplies the nervous and sensory systems.

On the one hand, this process is present in the bile functions of the human being, quite apart from the substances that play a role in it. On the other hand, it works in almost exact imitation of the root of Cichorium intybus, in the bile secretion of humans, up towards the stalk and the flower. If we see how the silicic acid and alkaline salts are processed, we find in it an exact imitation of what the bile secretion process is in the human organism in its effect on the nerve-sense system.

Let us now imitate the process that takes place in Cichorium intybus. There are lay doctors who use Cichorium intybus directly when there are digestive disorders. But although they may achieve undeniable success, their results are seldom permanent, because the process that takes place in Cichorium intybus is linked to the lability of the plant itself and, when introduced into the human organism, undergoes such a change that it is no longer the same. But it is so related to the human process that when we process it in the laboratory, namely silicic acid, we make a preparation that contains silicic acid and alkaline salts in such a way that , not actually chemically, but only by pulverization, a loose connection is formed between silica and alkaline salts, more of a fine, natural, I would say, adhesion is present. And when we then introduce this through the alimentary canal, we are not actually introducing the same substances into the human organism, but we are introducing the same process that takes place during the secretion of bile, insofar as the secretion of bile is related to the functioning of the nerve-sense system. So what we are trying to do in the laboratory is to imitate, I would say to reproduce, what the plant itself does. For example, if we can recognize in the plant's formative process can be seen to be in some way polar or synchronous with some process in the human organism, so that in this way there arises a real interworking of pathology and therapy. One can see in the organ what is irregular in the interaction of the three processes.

And by listening to nature, as it were, to take over from the organism for a time what it cannot perform, by trying to explore this, one virtually introduces – I would say cichorium intybus proves to be the growing gall – the gall function in humans for a time because the organism itself cannot carry it out, until the organism has become accustomed to the foreign bile, to what has been produced according to the pattern of Cichorium intybus, to exercising the gall function. Then, so to speak, it works properly again.

The only problem is that the mere plant healing method cannot achieve the right result because nature works much more perfectly, because the plant process is in turn destroyed when it is introduced into the organism in any way.

Since time is getting on a bit and I do not want to take up too much of your time for this one occasion, I will just mention a few words about a remedy that has proved particularly successful and that our doctors have called “Biodoron”.

This Biodoron has come about through the fact that a comprehensive, spiritual-scientific view of the whole complex of symptoms of so-called migraine has been put forward. This migraine is also an extremely troublesome disease for many people, occurring in the most diverse forms. Migraine is now based on an irregular preponderance of the metabolic process where it does not belong, within that region of the human organization where the nerve-sense process, in conjunction with the rhythmic process, should actually have a preponderantly preferential effect.

Now my aim was once more to find this whole process in its entirety, as it expresses itself in the synopsis of the symptom complex of migraine, as a process out there in nature.

He now expresses himself in a wonderful way, in such a way that you have the symptom complex on the one hand and an opposing process in the way in which silicic acid is activated by the sulfuric acid salts in the process of Equisetum arvense. Equisetum arvense contains about ninety percent silicic acid. Tomorrow we will discuss the very important function of silicic acid for the nerve-sense system and everything related to it. However, the silicic acid in Equisetum arvense is processed in a certain way for the process, so that only in such a compound, as it is produced there with a resinous binder, can the formation process occur within plant growth through the interaction of the silicic acid with the sulfuric acid salts.

If you simply have the picture of Equisetum arvense in front of you and now see how this plant forms itself in a stiff way, with the silicic acid formation process prevailing everywhere, holding back all its growth from the flower being, which in turn can be found in connection with the normal metabolic processes, then you immediately get a real intimate view of the two processes, real intimate view of the two processes, the process that expresses itself in the symptom complex of migraine, and the whole process that takes place in such a wonderful way between silicic acid and sulfuric acid salts in Equisetum arvense, the idea arises: there are two opposing processes.

But that is not why equisetum arvense, used directly in any way, does not help against migraine. Because now the peculiarity arises, which becomes quite clear, that although certain vegetative processes in the human organism are similar to plant processes, they are radically different from the inside. It is therefore not a matter of merely taking up the process that takes place in Equisetum arvense and introducing it into the human organism, but rather of first, I might say, animalizing it.

Such things can be done if one imitates the process in the laboratory in the appropriate way, but inwardly in a living way, so that one uses silica on one side and sulfur on the other. One can use sulfur directly, because it is the actual active ingredient in Equisetum arvense. But now, by introducing the iron process, the binding is achieved alongside other binding agents, which are of secondary importance. Now the whole process of equisetum arvense has been animalized, and you get a preparation for which it is essential how you make it. Because the way the process is carried out, the way the preparation is finally obtained, shows that it represents the result of a process that takes place between silica, iron and sulfur. And what we have obtained as a preparation, which is now, I might say, first brought to rest in the preparation, is in turn called upon to enter into the process, set in motion, when it is introduced into the human digestive process and used — as I said, our physicians have called it “Biodoron” — precisely for combating troublesome migraines.

This migraine remedy has actually proved to be extraordinarily successful in almost all cases.

So we are trying to achieve the healing factors in a more dynamic way by establishing the appropriate processes for the remedies that you get from the Clinical Pharmaceutical Institute in Arlesheim. It is about what processes they contain, what processes they trigger in the human organism.

In this way, we have at least succeeded – the things have been verified in numerous cases – in finding about a hundred remedies for the various forms, for the various branches of tuberculosis, for the most diverse diseases of the digestive system, and so , as I said, about a hundred remedies; and we are in the process of putting the finishing touches on the process that we want to use to heal carcinomas internally with a certain plant-based natural product. However, I will speak about these remedies in detail tomorrow: tuberculosis remedies, carcinoma remedies, remedies for typhoid fever and so on.

It will have become clear that the essential thing for us is not what is in the preparation, but how the preparation was created in the laboratory. As a result, the preparation contains a certain process, which in turn is triggered within the organism in the same or a different form and lies within the course of an organic process or forms its polar opposite.

And in this way, by observing natural processes and the processes that can be recognized in pathology, it is possible to bring about the mutual relation between natural processes and processes in the human organism, the interaction that must exist if the natural processes in question are to be introduced into the human organism as healing processes. What is important is to induce healing processes by means of the functions we perform in our laboratories. Therefore, it is also of particular importance how these remedies are used, again in accordance with the differentiation of the human organism. The effect is fundamentally different depending on whether a remedy is introduced through the digestive process, or directly into the circulatory process by vaccination, or whether, as I will show tomorrow, it is applied more closely related to the sense process, to the nerve-sense process, as in the form of baths or washes and the like with our remedies.

So whether the remedy is applied externally or semi-internally, as in vaccination, or internally, it depends on how it affects the human organism. For I would like to say that the particularly significant thing about these remedies is that we do not want to heal through substances, but we want to heal through processes. And we administer remedies in the hope – that is to say, the things have been verified – that the processes that we can carry out from the overall view of nature and the human being are, as it were, preserved in the preparation and can be triggered again in the human organism as healing processes. This is the essentially new thing about the things we are dealing with. We want to heal through processes, through the how of production.

Therefore, for us it is not of such great importance to say what exactly is in the preparation, but rather it depends on how things unfold in the intimate sphere.

I will take the liberty of going into the therapeutic aspect tomorrow, and in particular into individual remedies and external applications.

Question: How long ago were the remedies for migraine and hay fever tried out?

Dr. Steiner: Well, it has been a number of years since the cases were tried out, especially in a large number of cases. The fact that our methods are verification methods means that they have this peculiarity: on the one hand, just as with a mathematical problem, success is, so to speak, foreseen and then verified. In this way, we are not dealing with a mere empirical method, but rather, as in the case of an experimental laboratory test, the fact that what can be assumed is verified naturally gives the verification a higher value than in the case of mere empirical testing. The methods are, of course, still young, and the thing at issue is that we would naturally be glad if they were tried out on the widest possible scale.

For Biodoron, verifications have been available for about three to four years, in a large number of cases, precisely verifications that are extremely important, for example in cases where the migraine was an old chronic condition that had been there for decades, and this remedy worked.

Of course, I would like to mention explicitly that it is extremely important to make the correct diagnosis, especially with this remedy. Therefore, the remedy can only serve as a verification if the diagnosis has been made correctly. Of course, it is not desirable to use this biodoron for every headache, because then negative cases can occur very frequently.

So the diagnosis must be correct; but then we place a great deal of emphasis on it. The percentage is extraordinarily high in the three to four years, because we do it clinically. In individual cases, however, it has also been tried out earlier by private doctors.

I would also like to mention that there are reports, both initial disputes about the methods and reports about the treatment and its success, specifically for Biodoron. They are published by the Clinical-Therapeutic Institute in Stuttgart: “Migraine”, compiled by Dr. Knauer, a report that contains a number of cases - of course, not all of them can be listed - but a number of characteristic cases, and also a corresponding case study. I believe that these reports and descriptions can be obtained from the Clinical Therapeuticic Institute. Unfortunately, they are only available in German at the moment, but they can be translated into other languages at any time if requested.