# From a Unitary State to the Tripartite Social Organism

## GA 334 — 6 January 1920, Basel

### 2. The Spiritual Foundations of Physical and Mental Health

Before I proceed to the important consequences of spiritual science, which deal with the moral, social and religious forces of the human being, that are particularly relevant to the present day, I would like to insert a consideration today of what spiritual science has to say about the physical and mental health of the human being. Such a consideration as today's is justified because, after all, a person can only set humane and dignified moral goals, set social tasks and bring forth a corresponding religious life from the depths of his soul if these goals and achievements are based on what can be called his physical, mental and spiritual health.

You will assume from the outset that when we speak about the foundations of health in the spiritual-scientific, anthroposophical sense, then the spiritual and soul factors that come into consideration will be particularly touched upon. Now, however, such a consideration immediately encounters one of the oldest and, one might say, most controversial questions of human world view: the question of the connection between the soul and spirit in the human being and the physical body in general. Much has been thought about and much has been investigated with the means of various scientific fields regarding this question: How does the spiritual-soul of man actually relate to the physical body?

The spiritual science meant here must take the view that it cannot regard this question, as it is usually asked, from the outset as a correctly asked one. The usual question is: How does the human spirit or soul relate to the body, to the physical organization? This does not take into account whether the soul condition and soul strength that we can call the arbitrary of the human being, might not perhaps found a special relationship between spirit and body in different ways in different people, whether certain circumstances might not intervene through precisely these forces that the human being develops in his soul, in his physical organization. And this question can actually only be treated by a spiritual-scientific consideration, such as the one I took the liberty of presenting to you yesterday. For if we consider what has led the science of the West to its triumphs in the sense in which it was characterized yesterday, we must say that it is not an element that leads to the human being, but rather an element that, in a certain respect, actually removes us from the human being.

What, in particular, does the scientist who has adopted the principles of the last three to four centuries strive for in his science? He strives in particular to gain such ideas about external things and also about man, in which as little as possible, or even better, no human feelings and impulses of will interfere. The more one is able to keep apart from scientific observation everything that can be called subjective and personal, the more one believes that the ideal of this scientific observation has been fulfilled. The physicist and the biologist no longer believe that they can fulfil their task if they mix anything into their findings that can only be grasped inwardly in the soul.

If I may recall what I characterized yesterday as an ideal of oriental world view, which admittedly belongs to a distant past, it must be said that since the whole person was brought up for that transformation, for that development of human nature, which in the Orient formed the basis of a world view, this method was the complete opposite of what appears to us today as a scientific ideal.

Now, when we devote ourselves to such things, we have to discard many of the prejudices that apply, I would say, as a matter of course. However, in a short time these will no longer be matters of course, but prejudices that have been created by the education of humanity over the last three to four centuries.

If we really delve into the fundamental character of what characterizes all our thinking, impregnated as it is with science, we find that only one part, one link in the whole of human nature, actually finds favor with this thinking today : that which may be called the intellectual element, the element that rises to thoughts free of feeling and will, that wants to add nothing from its own subjective human nature to this process of imagining. But as a result, the whole human being as such does not participate in the most important scientific work, but only that part of the human being that is the bearer of the intellectual soul life.

What I characterized yesterday as the truly Western striving for a spiritual-scientific world view wants to develop the soul forces that produce a world view out of the whole of human nature, without returning to oriental ideals. Therefore, yesterday I had to characterize the paths of knowledge that lead to such an anthroposophically oriented spiritual-scientific world view in the following way. While the man who is merely scientific develops intellectualized thinking through his experiments or his observations of nature, the one who wants to ascend to a spiritual-scientific view must draw purified feelings and purified will impulses from the depths of his soul life. He must indeed immerse himself in a world of thought. He must be able to work in an intellectual way just as only the most exact scientist can. But he stands in a different way to intellectuality with his humanity than this exact scientist does. He immerses himself in worlds of ideas, he immerses himself in that which otherwise only the pale, shadowy thought delivers. But just as one otherwise only participates in the events of external life with one's sympathies and antipathies, with one's whole emotional world, just as one otherwise only participates in the demands of life with one's will impulses, so in the case of someone who wants to seek the path into the spiritual world in the sense of this spiritual science, feeling, willing, sympathies and antipathies accompany thoughts and ideas. We connect an inner element of sympathy or antipathy, an inner volition, with the way in which the ideas work, how they relate to one another. We would otherwise only have this kind of connection with a person of flesh and blood, or with nature in a lesser sense, or we develop it when we are hungry or thirsty or when other tasks of ordinary life arise. The inner life is as active in the volition under the influence of hunger and thirst as it is in the feelings that one develops towards loved or hated people, as it is in the methods that are to lead to spiritual insight. The whole human being, with all their feelings and intentions, participates in these methods. This develops different insights, different relationships to the external world and also to other people than mere intellectual activity.

If the insights that become the content of spiritual science in this way – which, after all, are a closed book to the broadest sections of contemporary humanity, not because the spiritual scientists seal this book with seven seals, but because those who should approach this spiritual science so that they need not approach it, first seal it with the seven seals of their prejudices and their scorn and derision - when this content of spiritual science is then taken up by people, when the soul of the human being unites with it, it therefore also works differently than the content of mere intellectual knowledge. It takes hold of the whole soul of the human being directly. It pours energies and forces into the whole soul of the human being. And when the content of spiritual science is gained in such a way that it corresponds to the great world-law connections, then it pours, so to speak, the same forces into the human soul from which the human organism is built. For the human organism is built out of the forces of the world. Spiritual scientific knowledge, in turn, goes back to these forces of the world. Thus, there must be an inner harmony between what is recognized through spiritual science from the perspective of world law and what arises from the organization of the human being as the human being himself, in that the human being receives his own organization from the foundations of the world order.

But this has the consequence that there is a completely different relationship between what one takes in as the content of spiritual science and the whole development of the human being, and what only occupies the intellect, such as natural science or, as today, social science and the like, and this human being himself. But there is something that obscures this relationship. This makes it difficult for anyone who has not yet penetrated to the actual meaning of spiritual science to form a precise idea of such things. It must be said that just as the healthy nature of the human being is organized in a healthy way out of the world, so too is the content of spiritual science gained in a healthy way and can therefore, since it encompasses the whole human being, not only have an effect on the intellect but also on the whole human being. If one says this, then today, anyone who is a layperson in spiritual science will draw the following conclusion. He will say: Of course, I will hypothetically admit that you, as a spiritual scientist, draw healthy thoughts from your view of the world. Thoughts that are intellectual and shadowy have no effect on the human organism; yours are conceived with reference to the whole nature of man, they therefore have an effect on the human organism, and we shall be able to use them, let us assume hypothetically, in the sense of healthy human nature. Let us say, then, that the thoughts which you develop as healthy thoughts through your spiritual science will be used in such a way that we imbibe them and let them take effect in us, and then, like a medicine, they can work against the aberrations of human nature.

However obvious this hypothesis may be, and however much credence it has found among certain superstitious people, it corresponds little to reality as I have just stated it. And here it is necessary, I might say, to touch on the foundation that must be laid in order to understand the interaction between healthy spiritual and mental life and healthy physical life in the right way. When a human being enters physical existence through birth or through conception from spiritual worlds, by clothing himself with a physical body, we see that what the soul and spirit takes on with this physical body needs time to take effect. The child arrives in the physical world with its predispositions. But it must grow up. We can observe how, from month to month, from year to year, from decade to decade, the physical organization first brings forth what is spiritually and soulfully predisposed in the human being. Those who, through the spiritual science referred to here, acquire the ability to penetrate into the real connection between the spiritual and soul life and the bodily and physical, come to the following realization, not through some kind of logical fantasy, but through a penetrating, very conscientious observation of life that is continued over long periods of time:

Just as the whole nature of the human being takes time to integrate as a spiritual-soul element of the physical organization, so everything that we take in spiritually and soulfully first takes time to integrate into the physical-bodily organization. So when I, as an eight-year-old child, or as a twenty-year-old, or only as a fifty-year-old, take in something of spiritual-soul content, when something of such content takes hold of my soul, then this content is, in relation to my bodily organization where it enters my soul, as young as the soul of a child in relation to the bodily organization, and such soul content takes time to take effect in the body. Therefore, one cannot hope that, in the manner of American thought healing, one can invent thoughts that are introduced into the person like a liquid medicine and that work immediately. No, the transformation that the spiritual-soul content undergoes as it increasingly penetrates the bodily-physical requires time. One spiritual-soul content needs less time, the other more, but time must elapse between the moment when a spiritual-soul content is taken up in the abstract, when we penetrate it cognitively, and the state when it has organized us thoroughly.

What I am telling you here is not just any old idea that can be carelessly tacked onto life's phenomena. Rather, it is something that is discovered as conscientiously as any laboratory or clinical result, and much more conscientiously. In such investigations, one starts out from the paths that ordinary, everyday spiritual assimilation undergoes in the human being, in that the human being can later conjure up from the depths of his soul that which he has once taken into that soul, in terms of memory. In the course of their lives, the vast majority of people simply bypass the paths that the soul life takes in relation to memory; they do not observe how it is quite differently experienced when we remember something that we experienced decades ago and something that we experienced three days ago. We certainly draw both from the depths of our soul. But what we experienced three days ago or even three years ago proves, to someone with the ability to observe such things, to be something that is drawn, I might say, from the shallower depths of our soul life, and is still entirely mental content. What one remembers as an older person from one's childhood experiences is what one brings up from the depths of the soul. If one observes the process, one sees how it is already intimately intertwined with the whole body, how it permeates our body like a soul blood, how it has strongly taken on the character of the forces that denote the habitual in us.

This, of course, is only the beginning of the detailed method by which it is observed how, over time, what we absorb as spiritual-mental content first unites with the physical body. From this you will realize how spiritual science must demand that its way of caring for physical and mental health be considered not only among the arts that have an immediate effect, but how it appeals to what, first of all, is child-rearing, and secondly, what is national education and national life. For spiritual science must work with foresight, I would say with a prophetic vision, with regard to human health.

If you see through what I am touching on here, you will only then realize what it means when spiritual-scientific impulses are incorporated into educational methods, when our children are actually educated in such a way that the educational impulses are kept in a spiritual-scientific sense; and then the things that are taught to children are imbued, not with spiritual-scientific theories – the world has no need to fear that – but with a spiritual-scientific attitude, with a spiritual-scientific disposition of soul, and above all with a spiritual-scientific pedagogical fire. This will penetrate the child's mind, and will then connect with the soul and physical organization, growing and, because it is healthy, merging with the human organization in a healthy way, making it healthy and strong, and resistant to external influences.

When the world once realizes the full significance of what spiritual science can achieve here, then gradually all the beautiful theories of infectious diseases and the like, which today are only viewed in a one-sided way, will not disappear, but they will become less important. Much more attention will be paid to the way in which bacilli and bacteria enter our organism than to how strong we have become in soul and spirit to resist these invasions. This strength in human nature will not require an external remedy, but the remedy that strengthens people internally from the spirit and from the soul through a healthy spiritual-scientific content. In this way, public health care is placed on a fundamentally different basis through spiritual science than anyone could have dreamt of, who believes that the salvation of human development can only lie in the continuation of current views.

Among many things, I would like to draw attention to just one, to which I have already drawn the attention of some prominent figures here in this city from other points of view. Today, for example, in education, in teaching, an enormous value is placed on the so-called contemplation, and rightly so, because within certain limits it is good to lead the child directly to the external or internal contemplation and to let his ideas and concepts be imagined by him in such a way that he draws them himself. But not everything that is needed for the child's development into a human being can be brought to it in this way. And so much must enter into the child merely by looking up to his educator, to his teacher as his authority, to the one who develops a certain fire in educating, in teaching, who transmits imponderables from himself to the child with his fire. There will then be some things that the child absorbs in the belief that the authority believes in them; but it does not yet understand them. Then the time may come, perhaps fifteen or twenty years after the child has left school, when he remembers: “You learned that then and didn't understand it. Now you have matured, now you are bringing it up from the depths of your soul. Now you understand it.” Anyone who is familiar with the soul life of a human being knows that such an understanding, mediated by later ripening, of what one has carried in one's soul for years, perhaps decades, develops forces that strengthen the human being inwardly; nothing pours such energy into the will from the innermost part of the soul as learning to understand something through one's own ripening power, something that one took in years ago on authority, on someone's saying. In this way, pedagogy can be combined with ideal and spiritual hygiene. When such far-reaching views are fully integrated into our public health care system, then the spiritual that is rooted in humanity will be able to truly unfold its energies, which are so beneficial for humanity. While everything we absorb through our intellect and its development is, so to speak, detached from the human being and therefore cannot have an effect on the human being, what is drawn from the whole human nature, the spiritual-scientific, can also have an effect on this whole human nature. And if, in the field of medicine, we look not only for momentary success but also for a system of health care that takes into account the laws of the world, and thus also the laws of time, we have the opportunity to work in this direction with tremendous benefit. Unfortunately, however, the nature of present-day humanity is such that it does not like to look at that which eludes the moment and which, I might say, goes into the great with its effect. Modern man would prefer to take leave of the laws of the world and become ill at will. You will understand that I do not mean this quite literally, but it is something that human nature tends towards. And then, again, he would like to be cured in the twinkling of an eye. But what must be borne in mind is that the strong inner energy should be developed in individual people's education, and indeed throughout their whole lives, in order to really bring to fruition the healing powers of the soul, of the spirit, in people. From this point of view, it will be seen that physical and mental health depend very much on the development of such a strong and vigorous soul life in people that this strong and vigorous soul life can actually intervene in the physical being.

To do this, it is necessary to broaden our perspective over longer periods of time. That which affects our intellect does not affect our will at the same time. And although we may never have influenced our will, we can strain our will at any age with ever so healthy ideas and thoughts, in order to act on our soul from the intellect, we will not succeed. For from the intellect, no spiritual-soul content can directly intervene in human nature. We must also influence the will. We influence the will through everything that arouses our interest in the world, that arouses our share, our loving participation in the world. People often go through the world, I would say, with a certain mental deficiency. Of course, there are also deeper causes, but one of the causes of imbecility is that such people have not understood how to develop a broad and deep interest in everything that lives and works around them when they were children, because this development of interest affects the will. And only when the will has been strengthened in this way can that which affects the intellect later gain influence over the whole human being. The worst thing that can happen to a person in terms of their physical and mental health is that their physical organization separates from their spiritual being. In mediumship, this separation of the physical organization of the human being from his soul and spiritual being is brought about in an almost experimental way. We see that the spiritual-soul being is virtually paralyzed, put to sleep for a certain time, so that the bodily-physical, with which, however, the spiritual is also always connected, seems to work automatically. Seen from the right point of view, mediumship is nothing more than a real illness, a real discord between the spiritual-mental, which has become quite unenergetic, and the physical-bodily, which therefore gains the upper hand. Therefore, mediumship, when it is radically extended, is always associated with the paralysis of the will, with the entire paralysis of the soul of the medium concerned. And since the moral can only arise from the soul's energy, there is also, as a rule, a certain moral decline associated with mediumship. It is precisely from the insight into the connection between spiritual and mental health and physical and bodily health that everything that is the dark side of mediumship can truly be seen.

If only those who judge mediumship without knowledge of the actual essence of spiritual science did not all too often lump spiritual science together with all the aberrations of the zeitgeist or of modern times in general, as I am pointing out here! It is certainly easier to appeal to spiritless mediumship to learn something about the spiritual world than to appeal to spiritual science, which demands effort. When one appeals to mediumship, one has the spirit reported by a medium, but first one has to eliminate the spirit. It is a convenient method to get to the spirit. Spiritual science, however, demands that one not switch off the spirit in another in order to learn something about the spirit, but that one bring the spirit within oneself to higher development and unfoldment, so that one can direct one's forces into the spiritual world and experience the peculiarities of the spiritual world there. If one were to look at spiritual science without prejudice, one would see how it is the universal remedy against such aberrations as those to which I have now alluded in a few words.

Thus, it can be said that health care is a necessary consequence of what spiritual science wants to bring into human development. But of course human nature is subject to a wide variety of influences. No one should interpret what I have discussed so far as if I meant that the cultivation of spiritual science should one day eliminate all diseases from the world. I certainly do not mean that at all. Diseases have their causes. The process of healing is more important than the knowledge of their causes. And here it is a matter of the fact that spiritual science also has something to say, not only about the care of health, which has spiritual scientific foundations, but that, as with all aspects of life, it also has something to say about medicine itself. It is a fact, though denied by many because they do not want to admit the truth on this point, but it nevertheless exists, that many people who have really thought things through and have gone through medical studies today, when they then feel abandoned to suffering humanity, are afflicted by the most bitter mental anguish because they then realize what demands the human organism makes on human insight when it strays from the healthy into the diseased, and how little can be gained for this medical work from the means and methods of knowledge of the purely scientific approach. The shadowy side of mere natural science observation is clearly shown in medicine, which, incidentally, also has a light side with regard to the observation of mere external nature. In medicine, the dark side is there. For one has only to consider the following: This natural science, it may be said once more, places its main emphasis on completely excluding the human being by looking at the world in an intellectualistic way and seeking its natural laws in an intellectualistic way through experiments. One learns only what can be learned from observation of the effect of this or that remedy on the sick person, of the effect in general of this or that natural product on the human being. But one lacks the inner vision of the connection, firstly, of the whole human nature, but secondly, of the connection between what is produced outside in nature, be it as food or as a remedy, and the human being itself. And only when one wishes to proceed from pure natural science to medicine in such an unprejudiced way does one realize what it means to exclude the human being from the point of view and then to apply what has been gained from such a point of view to human nature. Natural science excludes everything that can arise in human nature in order, as it says, to arrive at true objectivity. And it does achieve objectivity. But this objectivity does not include the human being. Man first excludes himself. It is no wonder that he does not include the human being in the science that he is now developing. Now this science is to be applied to the human being. It cannot be applied because no consideration has been given to the human being.

The complete opposite is the case with anthroposophically oriented spiritual science. Here, the whole human being is called upon to gain insights into the human being and the world. In this case, however, the insights are also based differently. In order to make myself clear on this point, I would also like to recall today how the spiritual science that is meant here is basically only one expression of what was established in the first element as a new knowledge of nature by the much-misunderstood natural scientist, not the poet Goethe. It is precisely for this reason that we call our building out on the hill in Dornach the Goetheanum, because we want to practise Goetheanism, but not the kind of Goetheanism practised by Goethe researchers who believe that the Goethean spirit came to an end in 1832 and that in order to practise Goethean science one has to study what this Goethean spirit has produced. No, we are pursuing a Goetheanism that does not go back to 1832, but which is a Goetheanism through the continuing influence of the Goethean spirit today from 1920. But what appears in Goethe in a very elementary way can today be grasped in a higher education by the course of human development.

Now I want to mention something seemingly quite remote, but by means of which I will be able to illustrate how one can reach the highest heights of spiritual science, starting from Goetheanism. Goethe proceeded from the similarities, the relationships, especially in the nature of living beings. It became clear to him how the whole plant is only a complicated leaf and a single plant leaf is an entire plant, only simply formed. Thus, Goethe saw in every part of an organism the metamorphosis, the transformed form of the other part. He sought to discover the origin of the enigmatic forms of the human skull bones, namely for the unbiased observer. As he himself recounts, he once went to the Jewish cemetery in Venice and found a sheep's skull that had split particularly well. The bones had fallen apart in such a way that their shape had a direct effect on Goethe's soul. And as he looked at this shape, he said to himself: Yes, these skull bones are nothing other than transformed, metamorphosed backbone bones. If the simple, almost ring-shaped vertebrae of the spine transform themselves – so Goethe believed – in such a way that certain extensions grow stronger and certain bulges flatten, then the skull bones arise from the transformed growth of the simple vertebrae of the spine. In this way, Goethe was able to express for the first time what, with a certain modification, is also a result of our present-day human anatomy: that the skull bones are transformed spinal cord vertebrae. In connection with this, because it will also explain the matter I am referring to, I may relate a kind of personal experience. These Goethean views have been particularly close to me since the late 1870s. Well, I already started writing about the Goethean scientific world view back then. This view of the transformation of the skull bones, the vertebral bones into skull bones, was also part of what I developed in more detail for the Goethean world view. But I said to myself, how could it have escaped such a universal mind as Goethe's that when one speaks of the transformation of the vertebral bones into skull bones, one must proceed to the view of the transformation of the simple nervous structure in the spinal cord into the complicated structure of the brain, so that one must also look at the brain as a transformation of the simple nervous structure that sits inside the spinal cord vertebra. And when I was appointed to Weimar at the end of the 1880s, to work at the Goethe and Schiller Archive on the new edition or the first edition of Goethe's unpublished writings, it was naturally a pleasant task for me to examine whether there might be something to be found somewhere, a clue that Goethe also had this view of the transformation of form of the brain from simple nerve ganglia. And lo and behold, when I got hold of a notebook with poorly written pencil strokes from the 1790s, I found Goethe had noted down this view of the human brain exactly as I had suspected!

I would like to point out another way of looking at things – admittedly, it is only just emerging in Goethe in an elementary form – a way of looking at things other than that which merely observes the laws of nature in an intellectual way. I would like to point out a way of looking at things that is instinctively within Goethe, which draws on the whole human being. In the kind of dissecting, analytical experimental method that is common in natural science today, one does not see such transformations correctly, because one must take everything into account, not just what one can measure and count. One must also take into account what one can only observe in terms of its intensity, its quality. In spiritual science, one must advance even further. There one must actually observe things according to the qualities that the spirit of the world, the soul of the world, impresses upon them, which are not found in the external scientific method.

Then one arrives at such results as the one that one might believe to be perhaps only an aperçu, but which is not an aperçu, but the result of spiritual scientific work, which I may say I have been working on for more than thirty years, that result which divides man into three, I would say, subdivisions of his nature. It is usually assumed that what is spiritual in man is soul-like and bound to his sensory nervous system. That is indeed today's one-sided view – the one who is familiar with the development of science understands that it had to come to this – that today man believes that the spiritual-soul life depends solely and exclusively on the nervous system. You can read what I have to say about this point from spiritual scientific investigations in my book 'Von Seelenrätseln' (Puzzles of the Soul), which was published two years ago. There I tried to show that only the intellectual-sensual life is connected to the sensory nervous system as its tool in human nature, that which observes objects sensually and processes them intellectually. In contrast, the human being's emotional life is directly, not only indirectly, connected to the rhythmic life in the human being, that rhythmic life which includes the respiratory system, the blood circulation system connected to it, and which is connected to the carrier of the intellectual system in a peculiar way, namely like this: we have the so-called cerebral fluid in us as the most important component of our brain. Our brain is, however, first and foremost a nervous organ that has to process what is conveyed by the senses. But this brain floats in brain water. And this brain water, which fills our main cavity, our spinal cord cavity, has a special task. When we exhale, the brain water sinks from top to bottom. The diaphragm rises, causing the brain water to sink; the opposite happens when we inhale. So we are in a continuous rhythm of brain water rising and falling.

This rhythm of the ascending and descending brain water is the outer carrier of the emotional life in man. And through the interaction of that which the brain nerves experience with that which arises as such a rhythm through the brain water, that which is the exchange between feelings and thoughts arises.

This is an area where anthroposophically oriented knowledge of the human being has a long way to go if the human being is to be properly understood in his soul-spiritual and physical being. Only when one has developed those methods of knowledge within oneself, which are characterized in my book “How to Know Higher Worlds”, in my “Occult Science”, in other of my writings, then one really learns to recognize, by having an inner soul life that is able to see through such things, how emotional life can be separated from intellectual life. Otherwise they mix. And the person with ordinary knowledge does not learn to recognize that the brain, that the nerve-sense apparatus, is only the carrier of the intellectual, while the rhythmic in the human being is the carrier of the life of feeling.

And in the same way, the metabolism is the carrier of the will, wherever it occurs; the metabolism in the brain is also the carrier of the will. But with the nervous-sensory activity, with the rhythmic activity, with the metabolic activity, the essence of the human being in relation to his functions is exhausted. That is the whole human being. Anthroposophically oriented spiritual science seeks to grasp this whole human being through the powers of knowledge, again from the whole human being. Because it draws on everything that comes not only from the intellect, but also from the life of feeling and its carrier, the rhythmic activity of the human being, and because it also draws its insights from what lives and weaves spiritually in the human being's metabolism, it can grasp the whole human being. Only in this way does it actually learn to recognize what the lungs, liver, spleen and other organs mean in the human being; for this can only be recognized by taking the spiritual impregnation of things as a guide.

In this way, one acquires an intuitive knowledge of the human being, and one paves the way for an intuitive medicine. By looking at the human being as a mechanism, one does not learn to recognize him. You only learn to recognize the mechanical aspects of the human body. By taking hold of the human being in this way, by further expanding the Goethean approach, which is intuitive, and by further spiritualizing it, the individual organs of the human being in their metamorphoses become transparent. But then, when one has come to know what these individual metamorphoses of the human organism mean, one can place the human being, who one has now grasped, back into nature. If we first recognize nature in such a way that we exclude the human being, then we cannot place the human being back into nature. If we really get to know the human being as I have described him, we can also place him back into nature. We study his organology and we learn to recognize the deep relationship that exists between the human being and the cosmos. Then the connection between the food taken from the outer nature and the human organization becomes clear. But then the connection between the remedy taken from the outer nature or from the soul in the case of spiritual healing and the whole human nature also becomes clear.

I could only sketch out this view of the human being. But what I have sketched out is the way out of anthroposophically oriented spiritual science into an intuitive medicine, into the kind of medicine that, I would like to say, so many long for today, who have gone through the course of medical studies without prejudice and then feel released upon suffering humanity. They miss the intuitive, spiritual element in what has impressed them in human knowledge and the art of healing. It is precisely in medicine that it is most intensely apparent what a science can achieve when it excludes the human being from its methods.

Oh, I know that what I am saying is still facing a wall of prejudice in the present. But this wall of prejudice must be addressed again and again. It will take a long time before a larger number of people will attempt the path outlined here, because it is less convenient than the path taken today. Just as the whole plant is, in the Goethean sense, a complex leaf, so the whole human being is, in a sense, composed of three people: the thinking person, who perceives through the senses; the rhythmic person; and the metabolic person. Each represents a person in a certain way, and the three people must be built up to form the whole nature of the human being. And each link in the human being relates to external nature in a different way. But what that mysterious connection is between remedy and disease can only be grasped by the intuitive medicine characterized here.

I also know that many people today still feel that it is presumptuous of the spiritual science meant here to think, among many other things, of reforming medicine. It must think of it out of a sacred obligation to the progress of humanity. For he must realize that the path trodden by natural science in the last three or four centuries, which has been a blessing in so many fields, can never become a healing one for the treatment of the sick person. Just as the artist cannot be a true artist if he only knows the aesthetic laws intellectually, so the physician cannot be a healer if he only knows what are today called natural laws. He must be able to live with his whole being in the weaving and being of nature itself. He must be able to immerse himself in the creative and weaving nature. Then he will be able to follow with heartfelt interest the paths that nature takes when it is ill. Then, from the observation of the healthy person, the observation of the sick person will become clear to him.

Not only does spiritual science have something to contribute to hygiene, which it gains from spiritual forces, but spiritual science must also open up the prospect of an intuitive medicine. Anyone who engages with this spiritual science will hear how I have today only characterized in broad strokes and in general, in the abstract, a path to an intuitive medicine, but how much of what I have outlined here is already developed, how much is just waiting for the moment when the official representatives of medical knowledge come and acquire the insight that it must be taken up. This applies to physical illnesses of the body as well as to illnesses of the soul itself. Today, one must already appear immodest if one wants to point out what spiritual science believes it can contribute to the healing and nature of the human being on the basis of sound knowledge.

I would like to make the transition to what I will deal with tomorrow about the moral, religious and social nature of man by pointing out, in conclusion, how, precisely in such a field as that of a truly intuitive medicine, it would be the ideal of the spiritual scientist to be able to express himself before those who are truly experts. If they would come and allow their expertise to be spoken without prejudice, then they would see how this expertise could be enriched by spiritual science. Spiritual science does not fear the criticism of experts. Spiritual science is not amateurish dilettantism. Spiritual science attempts to create from deeper scientific foundations than those of ordinary outer science today. Spiritual science knows that lay opinion, not expertise, is what it might fear if it had not long since unlearned fear for easily understandable reasons. Spiritual science has no need to fear or be afraid of expertise or impartiality. It knows that the more expertly its results are considered, the more they will be taken up in a positive sense. Particularly with regard to the perspective of an intuitive medicine, one would like to recall an old saying, the universal value of which I do not wish to examine today, but which in a certain limited sense must certainly apply to the approach that willingly shows itself to be applied in the art of treating the sick person. The ancients said: Only the same can recognize the same. In order to heal the person, one must first recognize him. What science does today in the human being is not the whole human being, therefore not the human being, therefore not the human being. When the whole human being is called upon to recognize the human being, then the same - the human being - will be recognized by the same - the human being. And then an art of human knowledge and human treatment will arise that, on the one hand, will maintain human health in social coexistence as much as it can be maintained, and which, on the other hand, will treat illness as it can only be treated from the combination of all the real healing factors.