Extending Practical Medicine E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

In this classic introductory work on spiritual medicine, Rudolf Steiner worked in unique literary collaboration with the physician Ita Wegman. Their aim was to revitalise the art of healing through spiritual knowlege - yet in so doing they did not underrate or dismiss modern scientific medicine, but illumined it beyond its present materialistic outlook to a fuller realisation of the human condition.As Ita Wegman wrote in her preface: "The aim was not to underestimate scientific medicine in an ameteurish way; it was given full recognition. But it was important to add to existing knowlege the insights that can come from true perception of the spirit, enabling us to understand the processes of illness and healing."Today this new extension of practical medicine, known as 'anthroposophical medicine', is used and valued by many physicians and in many clinics around the world.Dr. ITA WEGMAN was born in the Dutch West Indies in 1876 and trained in gymnastics and massage and later medicine. After founding the Institute of Clinical Medicine in Arlesheim, she was made leader of the Medical Section of the Anthroposophical Society in 1923. Her last years were devoted to her work in the clinic where she died in 1943.

Leseprobe

RUDOLF STEINER (1861-1925) called his spiritual philosophy ‘anthroposophy’, which he defined as ‘the consciousness of one’s humanity’. As a highly-trained clairvoyant he spoke from his direct cognition of the spiritual world. However, he did not see his work as religious or sectarian, but rather sought to found a universal ‘science of the spirit’.

His many published works (written books and lectures)—which include his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development—invite readers to develop their own spiritual faculties. He also provided indications for the renewal of many human activities, including education—both general and special—agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. He wrote some 30 books and delivered over 6000 lectures across Europe, and in 1924 founded the General Anthroposophical Society which today has branches throughout the world.

DR ITA WEGMAN was born in the Dutch East Indies in 1876 and trained in gymnastics and massage and later medicine. After founding the Institute of Clinical Medicine in Arlesheim, she was made leader of the Medical Section of the Anthroposophical Society in 1923. Her last years were devoted to her work in the clinic where she died in 1943.

EXTENDING PRACTICAL MEDICINE

Fundamental Principles based on the Science of the Spirit

RUDOLF STEINER, PhD and ITA WEGMAN, MD

Translated by A.R. Meuss, FIL, MTA

RUDOLF STEINER PRESS

Rudolf Steiner Press Hillside House, The Square Forest Row, E. Sussex RH18 5ES

www.rudolfsteinerpress.com

Previously published in English as Fundamentals of Therapy First edition 1925, Anthroposophical Publishing Co, London Second edition 1938, Anthroposophic Press, New York Third edition 1967 and fourth edition 1983, Rudolf Steiner Press, London This edition 1996 Reprinted 2000, 2012

Originally published in German under the title Grundlegendes für eine Erweiterung der Heilkunst nach geisteswissenschaflichen Erkenntnissen (volume 27 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. This authorized translation published by kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translation © Rudolf Steiner Press 1996

The moral right of the translator has been asserted under the Copyright, Designs and Patents Act, 1988

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 345 5

Cover by Andrew Morgan Typeset by DP Photosetting, Aylesbury, Bucks

Contents

Foreword by Dr Michael Evans

1 Understanding the True Nature of Man as a Basis of Medical Practice

2 Why Do People Fall Ill?

3 The Phenomena of Life

4 On the Nature of the Sentient Organism

5 Plant, Animal, Man

6 Blood and Nerve

7 The Nature of Medicinal Actions

8 Activities in the Human Organism. Diabetes mellitus

9 The Role of Protein in the Human Body and Proteinuria

10 The Role of Fat in the Human Organism and Deceptive Local Symptom Complexes

11 The Configuration of the Human Body and Gout

12 Development and Separating-off Processes of the Human Organism

13 On the Nature of Illness and Healing

14 The Therapeutic Way of Thinking

15 The Method of Treatment

16 Perceiving Medicinal Qualities

17 Perceiving the Nature of Substances as a Basis of Pharmacognosy

18 Eurythmy Therapy

19 Characteristic Illnesses

20 Typical Medicines

Notes

Earlier editions

Preface to the first edition

Postscript

Editorial notes

Translator’s note

Further reading

Other information

Foreword

In this book Rudolf Steiner and Ita Wegman lay a foundation for a future medicine that can do justice to the human being as a being of spirit and soul and not merely as a physical object. Although modern medical science has vastly increased our understanding of the human body and given us many powerful life-saving techniques, its methods of study are essentially no different from the methods of study of other physical objects in the world. In this book, Rudolf Steiner and Ita Wegman point to a path of training and a research method, no less exacting than the scientific method, which can yield knowledge of a quite different nature about the phenomenon of life, the soul and spirit. Such knowledge can bear fruit in the practice of medicine.

Before the advent of science, the human being was known to be part of a universe experienced as spiritual, as well as physical in nature. For many centuries such teachings relied on the authority of the past, but there are also indications that in the more distant past such knowledge could be acquired directly within the confines of ancient ‘mystery’ centres. Here the pupil to be initiated was led, after a long preparation, to a direct experience of spiritual realities. The authors do not advocate the return to a pre-scientific consciousness or to some kind of religious belief system. Rather, theirs is the intention to build on what science has brought to humanity, and on this basis, reopen the path of initiation appropriate to the human beings of the twentieth and subsequent centuries.

In addition to its content, the way in which this book came about holds keys for the future development of a spiritualised medicine of the future. The book is unique as it is the only written work, as opposed to lectures, that Rudolf Steiner published on a professional sphere of work. It is also the only book which he wrote together with another author. The opening chapters of the book have a certain directness and straightforwardness, others pose substantial challenges to comprehension. It is a book to live with, and come back to, rather than a book containing information which can be rapidly assimilated and put into practice.

The central theme in the anthroposophical understanding both of the human body and world of substances which surrounds us is the need to see the substances in terms of their process of formation, rather than seeing them as ‘things’. It is revealing also to look at this book itself in terms of the process which created it, and in terms of the processes which it can, in turn, inspire. The chapters came about in conversations between Rudolf Steiner and Ita Wegman in which he described to her the main ideas for each particular chapter. However, they were only written down later by Ita Wegman after she had slept on these ideas. She then returned her written expression of them to Rudolf Steiner, who amended them to create the final manuscript.

This rather unusual process sounds like an echo of what Rudolf Steiner describes of the kinds of conversation that took place between the initiate and the pupil in the mysteries of Ephesus (in lectures given in August 1924 in Torquay, England). There, he describes how, while walking through the groves surrounding the Temple, the initiate/teacher would describe the plants’ ‘connection’ to specific influences in the cosmos. Then, at night, the pupil would experience in sleep the related life processes present both within the plant and the human organism, and relate these to the teacher in following conversations. What the pupil would bring as a response from sleep would complement and complete the wisdom that the teacher-initiate could bring. Through this process involving two individuals, a form of spiritual wisdom related both to the cosmos and its earthly reflection in physiological processes could be researched. The writing of this book appears to be a modern-day equivalent of such a process of the ancient mysteries.

In the same cycle of lectures, Rudolf Steiner indicates that to research spiritual knowledge of physiology, for example the spiritual physiology of the human organs, requires more than one individual advanced initiate, in order to anchor and express such spiritual perceptions. We have here an indication that if the medicine of the future is to be spiritually inspired, its research will be a co-operative venture of groups of individuals. The development of case conferences in anthroposophical medical centres and groups doing research into medicinal substances is perhaps a beginning of working in this spirit. When such activity takes its beginning from this book, then the conversation which brought this book into being is finding its continuation.

Dr Michael Evans

Michaelmas 1996

Stroud, Glos.

Notes on the Translation

This is a new translation of eight lectures on eurythmy therapy, seven of which were held in Dornach during the afternoons of 12-18 April 1921, and one in Stuttgart, 28 October 1922. These lectures are included in the Catalogue of Rudolf Steiner’s Complete Works as No. 315 (GA 315), previously published in an English translation by Kristina Krohn under the title Curative Eurythmy, London, Rudolf Steiner Press, 1983. The previous translation has also been consulted in making the present translation.

The German text used in the present translation is the 5th edition (Dornach 2003), which is published together with the therapy lectures for doctors given on the same days during the mornings (GA 313) (5th ed. Dornach 2001). Both these lecture courses, GA 313 and GA 315, are also available in the paperback series No. 755 (ISBN 3-7274-7550-1). The 16 lectures are published in chronological order. This thoroughly checked and revised German edition includes a note to the new edition written by Walter Kugler of the Rudolf Steiner Nachlassverwaltung, Dornach, which is responsible for Steiner’s literary estate. Dr Kugler revised and enlarged the section of notes which form the basis of those in the present edition.

Some linguistic points of the present translation

This translation attempts accurately to render the lecturer’s meaning in contemporary English as used in Britain. The earlier, more literal translation of Heileurythmie, ‘curative eurythmy’, was changed to ‘eurythmy therapy’ over 25 years ago by members of the profession in Britain, since eurythmists technically do not claim to ‘heal’ but to offer therapy. The current term in America is ‘therapeutic eurythmy’. Again, hygienisch, ‘hygienic’, could suggest unsavoury associations in English. As a rule, this translation avoids the term, as it does the word ‘cleansing’; for hygienische Eurythmie the phrase ‘eurythmy for health’ is employed as a workable alternative. Methodisch-didaktisch is a customary term relating to educational methods and instruction, and these English terms are the ones used here. Again, ‘pedagogy’ (from the Greek), a normal term for American and other English-users who have closer historical links to the German language, is in English a formal term for the more widespread term ‘education’. ‘Pedagogy’ and ‘pedagogical’ is used more in moral contexts—a pedagogical event or course does you good, perhaps teaching patience and similar things. To English ears ‘pedagogical’, sounding so close to ‘pedantic’, has fallen out of general use today.

‘Eurythmie’, the adjective, is as innocent as, say, ‘gymnastic’, but since a well-known pop group has made its mark in general consciousness, the suggestion has been taken up here to spell the adjective ‘eurythmical’ in the attempt to avoid any irrelevant associations.

In this translation, for das Ich both of the following are used—‘the “I”’ (with the inverted commas, since the first-person pronoun is not usually a noun) and the Latin word ‘the ego’ (used by many earlier translators). Needless to say, the latter is not used here with the meaning it has in some schools of psychology. Yet this word, ‘the ego’, is sometimes chosen here, especially in order to avoid any confusion when the vowel ‘I’ (ee) enters the discussion. Imagination, Inspiration and Intuition, as three technical terms in spiritual science, are distinguished with a capital letter.

For plastisch, the equivalent word is ‘plastic’, meaning ‘sculptural, modelled’. Despite the influence of industrial overproduction on our language, the word ‘plastic’ is nevertheless retained here, especially in Lecture 7 where it is used in the interests of accuracy. However, ‘sculptural’ has also been used in this translation. In Lecture 7 Absonderung (‘separating’) is translated as ‘secretion’, Aussonderung (‘expelling’) as ‘excretion’, Krafte des Befestigens is rendered ‘forces of consolidation’ but could also be translated as ‘forces of binding or anchoring’.

In the interests of accuracy of translation, as opposed to the pedantries of transliteration (abhorred by Steiner himself) the editor has reduced the ‘musts’ of Steiner’s perfectly polite German, employed more participles as natural for English, broken up occasional over-long sentences into manageable units, and tidied-up generally—all in the interests of serving the lecturer’s meaning. As with the previous translations of texts by Rudolf Steiner on eurythmy— Eurythmy as Visible Singing, Eurythmy as Visible Speech, including the early accounts collected in Eurythmy: Its birth and development—what has been learned from consultation with colleagues has been assimilated. The aim has been to steer a middle way in adapting an oral style to a written one, yet to preserve the direct freshness of the spoken word.

For this translation, intended in the first place for practising eurythmy therapists, doctors and eurythmists, a few difficult words from the original German text are included within curved brackets ( ). The occasional additions by the translators and by the German and English editors are enclosed in square brackets [ ] in the text, or relegated to footnotes. At the final count, all vagaries and all errors of carelessness and ignorance are to be laid at my door.

Back in 1808, the poet and seminal thinker S.T. Coleridge complained that the medicine of his day was ‘too much confined to passive works’. He thought ‘a Gymnastic Medicine is wanting’ to activate ‘the motive faculties’. Steiner’s basic impulse to medicine, which includes the inauguration of eurythmy therapy, appeals to the primal, limitless source of healing within every human being.

Alan Stott

Stourbridge, Michaelmas 2008

Pronunciation of some German Sounds

The sounds are given throughout the English text as they are written in original German. The approximate pronunciations are as follows:

A, ah as in ‘father’

E, a as in ‘say’

I, ee as in ‘feet’

O, oh as ‘load’

U, oo as in ‘lute’

EI, i as in ‘light’

AU, ow as in ‘how’

EU, similar to oi as in ‘joy’, or to Fr. ’jeu’

V similar to ‘f’’

1

Understanding the True Nature of Man as a Basis of Medical Practice

This small book presents new approaches in medical knowledge and skills. A proper judgement of its contents will only be possible for those who are prepared to consider the points of view that were dominant when the medical views discussed in these pages evolved.

It is not a matter of being in opposition to the school of medicine that is working with the accepted scientific methods of the present time. We fully acknowledge its principles. And in our view, the approach we present should only be used by those who are fully able and entitled to practise medicine according to those principles.

We do, however, add further insights to such knowledge of the human being as is now available through accepted scientific methods. These are gained by different methods, and we therefore feel compelled to work for an extension of clinical medicine, based on these wider insights into the nature of the world and the human being.

Basically those who follow the established practice of medicine cannot object to what we are presenting because we do not go against that practice. The only people who can refuse to accept our attempt without further ado are those who not only demand that we accept their system of knowledge but also insist that no insights may be presented that go beyond their system.