STEINER
AND HOMOEOPATHY
by Peter Morrell
Boat on the Nile, 1983 – Peter Morrell
Steiner’s approach to health and illness is still largely veiled in a
cloud of apathy and misunderstanding, some 70 years after his death. To many, his medical
writing is obscure and difficult, and while it certainly repays some effort, many feel it is
hardly worth reading. I would tentatively claim that his writings do seem to have a
perennial relevance to the healing arts. This article is an attempt to give an outline of
his more important ideas and how they connect with homoeopathy.
To a modern medical metaphysician, it seems fairly obvious that both
Steiner and Hahnemann built their systems upon the same bedrock of Paracelsian thought.
Certainly, the end products are different, but they seem to share a common base. The
question then becomes to what extent was this done consciously by Hahnemann? Apart from
Danciger’s book no-one else seems to have explored this theme very extensively.
In more recent years there has been a greater interest in this area and
new books emerging. Examples include Martin Miles’ Homoeopathy and Human Evolution (1992,
Winter Press), Matthew Wood’s The Magical Staff (1992, North Atlantic Books), Richard
Grossinger’s Homoeopathy an Introduction for Skeptics and Beginners (1993, North Atlantic
Books), Whitmont’s Alchemy and Healing (1993?, North Atlantic Books?) and Christine Page’s
Frontiers of Health from Healing to Wholeness (1992, C W Daniel Co)
Hahnemann played down or dismissed the importance of the doctrine of
signatures as a method for finding remedies, or for discerning their therapeutic properties
and preferred to stress his own newly discovered method of the Proving. However, we should
not be quite so hasty to throw the baby out with the bathwater! The old methods are still
very useful and form an important supplement to `flesh out’ the information gained from
provings, or to provide a skeleton of theory to hang the details on. Very important insights
about remedies can be gained from Paracelsian and Steinerian methods.
(courtesy Dr R. Séror)
Rudolf STEINER
Steiner clearly took a similar view to Hahnemann and Kent, in the sense
that he saw `as above so below’ that materia medica reflects physiology and physiology
reflects disease. Thus these three mirrors – as he might have seen them – gaze mystically at
each other forever.
Steiner also viewed materia medica – and medicine generally – from a
functionalist standpoint. A viewpoint of synthesis rather than analysis. His remedies and
his esoteric physiology derive from prolonged meditations upon the essential nature of
plants and minerals and upon the processes within the organism. These are certainly based
upon looking deeply at the organism and how it functions rather than being a set of ideas
that has been superimposed upon reality.
In his `anthroposophical medicine’, it is quite clear that Steiner has
drawn together parts of Alchemy, Occultism, Hippocratic notions of the 4 Temperaments and
Humours and large parts of Herbalism and Homoeopathy. He also adds oriental notions like
karma, rebirth, subtle body and chakras derived directly from Mrs Besant’s Theosophy. He
also adds to his system a Jungian sort of rumination and analogical thinking about essence
and morphology, which presumably came primarily from Goethe’s `Naturphilosophie’ or from
Paracelsus. More likely, both influences are admixed.
It is difficult to escape the impression that he lumped things together in
this eclectic sort of way. This was all pre-Jung historically, of course, as Steiner died in
1925, and Jung didn’t really get going as an independent thinker and writer until c1900. In
any case Steiner refused to believe in the existence of any form of unconscious, whether
personal or collective, and he reviled Jung’s early work. Most of Steiner’s philosophy was
developed at the turn of the century, though his medical ruminations did not appear until
the 1920’s.
Steiner started to develop his anthroposophy while editing Goethe’s
scientific works. Goethe’s `Metamorphosis of the Plant’ impressed him deeply and inspired
his own ruminations on organic forms. In 1894 he published his first work, `The Philosophy
of Freedom’. `Theosophy’, `Knowledge of Higher Worlds’ and `Cosmic Memory’ followed in 1904,
`The Education of the Child in the Light of Anthroposophy’ in 1907, `Occult Science – an
Outline’ in 1910, and in 1919 the first Waldorf School opened in Stuttgart. `Riddles of the
Soul’ appeared in 1917 and `Fundamentals of Therapy’ in 1928 (see Hill, 1979, pp29-33).
Thomas Maughan
His views on therapy also included many new ideas on exercise, art
therapy, thinking, meditation, magnetism, etc, the origins of which are obscure, although,
like Alice Bailey (c1880-c1950), Thomas Maughan
(1901-1976) and Edward Bach (1886-1936), he claims revelation from the spirit world (`higher
faculties’ as he calls it) for much of his material. All of this is so clearly Paracelsian
that it is difficult not to believe that Steiner simply re-worked and modernised that
medieval system. His extensive use of raw minerals and metals and most of his theoretical
writings tend to strongly confirm this suspicion. His theory of poles, however, is of
slightly more obscure origin, although King (1986) proposes that it is derived from the work
of several associates of Steiner in the Theosophical movement, such as Dr Gerard Encausse
(`Papus’) and Dr Franz Hartmann (see King, 1986, pp29 & 40).
Steiner’s Poles
Steiner’s system of medicine sees the organism as consisting of three
basic activity centres or poles. An active animal or `metabolic pole’, an inactive `cephalic
or plant pole’ and a balance or `rhythmic centre’. The animal pole is red, hot and active
and includes blood, circulation, muscles and all physical activity, while the cephalic pole
covers the brain, nervous system and skeleton. It is white and hard or immovable. The
rhythmic centre comprises the organs of balance and homoeostasis eg lungs, liver, heart,
kidneys, pancreas, endocrine organs, etc.
From a Steinerian viewpoint, the skeleton, being white and hard is
regarded as part of the mineral and structural element of the body. It is opposite, for
example, to white sugar, which powers muscles and the metabolic processes of the organism.
`Bone versus sugar’ is analogous to the alchemical and Paracelsian opposites of salt
(structural) and sulphur (metabolic) which broadly compare with the two Steinerian poles of
the organism. Phosphorus combines readily with fats to form phospholipids and with sugars to
form glycerophosphates. Both are found in the nervous system, plant roots and cell
membranes. Phosphates are also very important in the energy interactions of the organism. So
we can see Steiner’s division even extending down into very fine physical and chemical
detail.
The pancreas like the liver and kidneys is an organ of balance. It
balances chemicals and is an organ of homeostasis like the kidneys and other balance organs.
It is an organ of chemical balance and feedback loops as opposed to the organs of `physical
balance’ like the hips and shoulders. These latter are much more concerned with physical
symmetry, support and balance. Yet the basic idea of balance and symmetry runs throught them
all, and it is important to appreciate this.
It is of interest to note the whiteness of the skeletal and nervous
systems and how it contrasts with the redness and brownness of the metabolic organs. The
white, cream and pale yellow of bones and nerves, of milk, yogurt and cheeses, all point to
limestone, chalk, calcium and phosphorus, while the redness of blood and muscles points more
towards iron, rust and soil. The white is pale, cold, hard and structural – linked to
minerals and the earth element, while the redness links with action, motion, energy, muscle,
metabolism and the fire element. Steiner pushes this parallel even further, by contrasting
animal with plant and root with flowers. Twentyman also explores this important theme in his
many Steinerian articles in BHJ in the 1960’s and 70’s.
The animal pole seems to link to sulphur and iron as being dynamic, red,
itchy and flushed, which also hints at Carbo veg. However, Carbo veg – and all oxides and
carbonates – is better placed perhaps with Steiner’s `rhythmic centre’ (heart and lungs)
along with many of the heart (and usually Syphilitic) remedies. That at least is a
provisional place for them.
Steiner’s Cephalic pole includes bones, brain and nerves, and thus clearly
points to Kali and Natrum salts, Phosphates, Mercury, nerves, white, pale and cream-coloured
remedies, plants and illnesses, probably also Arsenicum and the Syphilis miasm in general.
This pole can be further split into a Phos-Kali-Natrum section linked with nerves and a
Calc-Fluor section linked with Bone. Both also link to fats, phospholipids, vitamins A, D
and E, etc. The Phos sub-pole also relates to energy, carbohydrates, glycerophosphates, ATP,
the mitochondria and tissue respiration – activities primarily of the rhythmic centre.
Other remedies are cognate with the Calc-Fluor-Phos sub-pole, such as
Graphite and Silica. Calc fluor, Calc sil, Calc phos and the other Silicates, phosphates and
Calc salts then follow suit.
There is a split within the animal pole as apart from sulphur and iron, we
also have muscles, proteins, animals in general and nitrates. Thus decomposition, chlorides,
kali, natrum and nitrates all seem to go together as a sub-group. We can thus split the
animal pole into three, placing sulphur, nitrates and iron as leaders of separate
sub-groups. We can summarise the links here by reminding ourselves that most proteins also
contain sulphur and are linked to skin, hair and nails and are composed of nitrates in the
form of the amine groups in amino acids.
In muscles and blood, proteins link up intimately with iron in the form of
haemoglobin. Just thinking of the blood in general as an exemplar of the animal pole, we can
`deconstruct’ it into water, nitrates and proteins, iron, plus sulphur through the link with
proteins. Also we can see how blood links both to the cephalic pole through its burden of
dissolved minerals like calcium and phosphorus (= bones and nerves) and with the rhythmic
centre via its oxygen, carbon dioxide and sugar-carrying functions. Also linked to blood is
the lymphatic system, its burden of fats and thus another link to phosphorus, nerves and the
cephalic pole. Lymph would be seen as a link between blood/metabolic pole and the animal
pole, and thus part of the rhythmic centre. Phosphorus appears to behave like an electrical
capacitor, capturing, storing and then releasing energy as in ATP and NADH, etc and is also
linked to messages, nerve impulses, the electric eel, photosynthesis, bioluminescence and
other energy-transactions within organisms.
Precisely which element becomes incorporated into which organ and which
bodily structure? Who decides this, the organ, the element or the vital force? The organ
attracts the element and the element finds the organ. They are cognate. The organ attracts
the element and pulls it in. The element is attracted towards the organ and migrates towards
it. Thus the elements become concentrated in certain structures or organs of the body. Like
Iodine in the thyroid gland, sulphur in hair and skin, phosphorus in bone and nerves and
iron in the blood. It is not unnatural therefore to assume a strong degree of correspondence
between the organ and the element.
For example Calcium and bone, or phosphorus and nerves or silica in hair
and nails, even the hairs of plants and in hair-like grasses and Horsetail (Equisetum), the
sting of the nettle (Urtica) and the finest and most delicately beautiful structures –
Diatoms and Desmids, the sculpted shells of microscopic algae of great beauty and intricacy.
Also the fine detail on the shells of many microscopic molluscs – interlacing and skeletons.
No wonder they say Silica types have the loveliest features and the most beautiful hair and
skin! Even the intricate sculpturing on pollen grains is probably due to Silicates.
Dwelling further awhile upon the subject of Silica and the adjectives
fineness or refinement, delicacy, etc, it is useful to recall the use of Silica in the
making of glass and porcelain glazes and the intricate, delicate and very fine lace-like
effects that can be obtained. Look at the fine and delicate branching `growths’ that occur
when crystals of chemicals like copper sulphate are placed in the `chemical garden’ of
sodium silicate or Waterglass solution. These branching structures slowly grow over a number
of several weeks. Again, we see an expression of fineness and deli cacy that is so typical
of the Silica drug picture. The growths and the slowness typical of Silica are also present.
There is a problem relating to lungs and nerves which seem to share
Mercury and Phosphorus between them. One can easily see Merc being cognate homoeo pathically
with the nervous system – along with many associated remedies and probably the Syphilis
miasm – but Phos also relates very well as a remedy to the lungs and the nerves both in its
provings and in the chemistry of nerves and fats. And, significantly for Steiner, neither
the nervous system nor the lungs contain a single muscle fibre. Mercury as the ruler of
Gemini also rules the lungs, hands, arms and chest from an astrological viewpoint. That
system seems fine up to a point. And, of course, we can add Tuberculinum and Bacillinum as
well to that section.
(courtesy Dr R. Séror)
Rudolf STEINER
However, there is another more elusive side to Phos: as an underworld
illuminator or Lucifer associated with the supernatural, with light, candles, glowing
phosphorescence, bioluminescence and with ATP in the mitochondria. This seems to link it
more with the silvery Moon goddess, or through electricity, fish, the electric eel and
membranes or fats to something Aquarian (electricity) or even linked to Leo (light).
We might see the active metabolic pole of the organism represented by the
planet Mars, the colour red, the muscles, the metal iron, and a series of remedies including
Urtica, Ferrum, Sul, Psor. This centre is clearly linked with muscles, blood, action,
adrenalin, rapid movements, decisions, even masculinity, etc.
Remedies
It is when we turn to the remedies that might be useful for disease, that
we begin to see the usefulness of Steiner’s metaphysical approach. Various homoeopaths and
other metaphysicians (most notably Paracelsus) have worked at this same rich seam. For
example, the earth itself might be metaphysically anatomised along bodily lines, with rocks
– especially white chalk and limestone – suggesting the bones of the skeleton; soils –
which, like blood and muscles, are often red and rust coloured – suggesting flesh; grass and
trees like the hair or fur; and atmosphere, rain and clouds akin to the respiratory system.
Continents would be like vast organs and the oceans like the blood and lymphatic systems.
This scheme can then be followed through in greater detail to give some ideas of likely
correspondences between remedies and illnesses, between earth parts and body parts and
between earth processes and disease processes.
As medicinal agents, for example, rocks and minerals in general suggest a
relationship within the body to all structural disorders, especially affecting the harder
more mineralised parts like bones, teeth, hair and nails. By analogy with the chemical
composition of the main rock types, remedies here might fall into silicious, aluminicious
and calcareous categories: Alumina, Aluminium silicate, Magnesium silicate, Calcium
silicate, Calc phos, Calc carb, Calc fluor, Silica, Oyster shell, etc.
Then there are the more volcanic Sulphur, Lava and Cinnabar. We can also
include here the harder and more mineralised parts of plants, like nuts, seeds, bark and
roots. Remedies might include Equisetum, Lycopodium, Betel nut, Sabadilla, Nux vomica, also
Pear, which contains gritty particles like sand. Slippery parts of plants like the stems of
dandelion or the inner bark of willow and many other trees, are suggestive of cartilage and
jointed plant stems, like many rushes, grasses and umbellifers suggest the joints of the
skeleton.
Grasses and soils might be useful for hair and muscle problems. Those
plants with tough, fibrous or sinewy roots – which include Comfrey, Dock, Dandelion, Arnica,
Mandragora, Plantago, Bryonia, Bellis, Licorice, Rheum, Zingiber – might metaphysically
suggest a therapeutic relationship with nerves, sinews, tendons and ligaments.
Ashes are also of interest. They are intermediate between atmosphere,
plant world and minerals and contain a high proportion of carbonates, oxides, potassium
(kali) salts, phosphates, aluminium, magnesium and sodium. These are largely alkaline and
generally highly soluble in water. Many remedies suggest themselves here, like most Kali,
Aluminium, Natrum and Magnesium salts, phosphates and many metal oxides. As shown in their
homoeopathic provings, these salts have a certain affinity with the nervous, skin and
digestive systems of humans and with conditions like MS, Alzheimer’s, Schizophrenia, ME,
etc.
Volcanic substances like Lava, Sulphur, Mercury, Pumice and Cinnabar as
well as all Sulphides, most metals and some precious stones show an affinity with eruptive
disorders of the skin – pimples, boils, acne, etc as well as symptoms like heat, redness,
itching and foul smells, and with electricity and magnetism, nerve impulse transmission and
many subcellular metabolic reactions. Charcoal shows similar affinities with the lungs,
being a blending of the earth and air elements and consisting of a lung-like spongey matrix.
Spongia also springs to mind here.
Two other major groups of remedies worthy of mention would be the acids
and metals, both of which are used a great deal in homoeopathy. The affinities of each group
can either be delineated from the provings and correspondence with the metaphysical aspects
of life worked out from that, or contrariwise, their likely clinical affinities derived from
their habit, properties and form. Some examples include: Zinc, Iron, Tin, Lead, Copper,
Selenium, Platinum, Gold, Silver, Cadmium and Phosphoric, Nitric, Hydrochloric, Sulphuric
and Acetic acids.
As with precious stones, the metals tend to be formed within the earth’s
crust under intense heat and pressure, in areas of metamorphic activity involving
recrystallisation and restructuring, sublimation and concentration of otherwise thinly
dispersed elements. These processes might in themselves suggest analogous processes in the
body and in disease for which they may be useful, for example small intestine, kidneys, bone
marrow, liver and spleen all involve activities of this type. Cancer, AIDS, Leukaemia, MS
and other degenerative conditions might be suggested here. This means organs containing
filtering, sieving and re-shaping processes and diseases of a similar type.
Working ecologically, we might choose to single out plants that grow
predominantly in certain habitats, eg. in very dry areas (like Cacti, succulents, houseleeks
(Sedum spp), etc) or those that always live in or near water (eg Conium, Figwort, Alnus,
Salix, Impatiens), mountains (eg. Lycopodium, Sorbus, Arnica), volcanoes/hot springs (eg.
Sulphur, Pumice, Hecla lava), growing near the sea (eg Sea Pink, Sea Lettuce, Fucus,
Seathistle, etc) and such remedies deserve special mention because of the metaphysical
undertones suggested by these regions.
Information from provings of the ordinary type can be supplemented by medi
tating upon the plant or mineral and its habitat, likes and dislikes, etc. This approach is
enriching and should not be dismissed out of hand as unclassical or unhomoeopathic.
Doctrine of signaturesA similar metaphysical approach was certainly used
in medieval herbalism and called the doctrine of signatures. One might consider the shape,
form, habitat, textures, colour, taste, odour, chemical or medicinal properties and combine
them to form a metaphysical profile of a particular body-part, drug or disease.
These metaphysical signatures are often contradictory or contain divergent
elements in the sense that the colour may signify animal pole (eg red flowers or peppery
taste) while the plant may exude a white latex and grow near water (both the latter
signifying lunar and digestive affinities). It would therefore require considerable further
contemplation of the plant in order to decide its actual sphere of action. One affinity
might take precedence over all the others, for example, and decide the final medicinal
properties. Alternatively, approaching this phenomenologically, one can take the plant as a
totality and then search for diseases with a similar totality.
Thus the doctrine of signatures – which is what this is – is more subtle
and complex than literal interpretations suggest and requires much more detail and depth of
contemplation of a plant, drug, body-part or illness in order to penetrate into its full
metaphysical significance.
Steiner also had an interest in the Four Temperaments of Hippocrates and
Medieval medical theory. He accepts the validity of the 4 Humours – not literally as
physical fact – but on a symbolic level, for elucidating affinities and personality types,
and further, for working out the symbolic nature and affinities of diseases and drugs. In
this sense he carries to its logical conclusion the founding work of the Hippocratic
writers, Paracelsus and the Medieval Herbalists. Like them he accepts the fourfold elements
of Earth, Water, Fire and Air and their corresponding humours black bile, yellow bile, blood
and phlegm (and the corresponding tempera ments of melancholic, bilious, sanguine and
phlegmatic). From these can be built up a towering and complex classification of diseases,
organs, remedies, planets, metals, zodiacal signs and qualities all in the same fourfold
system.
It would serve no purpose to describe these in any detail here, except to
say that many homoeopathic remedies as well as Hahnemann’s Miasm Theory can all be easily
hung on the same basic framework. There are classifications based on threes and fives in the
Druidic teachings; fives figure highly in Chinese philosophy and Buddhism; classifications
based upon seven and nine are also common in Occultism. There are seven planets, seven days
of the week, seven main metals, etc.
John Da Monte
There are clear links between Hahnemann’s provings of remedies and the
alchemically established properties of substances. The received Medieval no tions about a
plant or substance were often confirmed by the Provings, for example. To what extent
Hahnemann drew upon these influences, is unclear and has never to my knowledge been
explored. He was a Freemason, of course and this may be more relevant than we think. Of more
recent historical interest, this material was also heavily drawn upon by John Da Monte and Thomas Maughan both in their
homoeopathy classes and in their teachings for the Druid Order.
Review
We can make a number of criticisms about the metaphysical approach to
illness, and especially about its use for determining the medicinal properties of drugs. The
system is good in that it generates a lot of information, but it might be regarded by some
as misleading, inaccurate and riddled with speculative ideas, which are hard to
substantiate. Unless someone is prepared to absorb a great deal of information and complex
classification systems, then it would certainly prove to be unwieldy and complex. Yet
clearly some clinicians are happy with that approach and it thus suits a certain
temperament.
Its chief drawback is that it leads to some confusion or errors. If a
plant contains divergent properties then the system is in difficulty. For example, a plant
with mars-like properties of thorns, prickles, peppery taste and red flowers, would clearly
suit the metabolic centre. But if it also had watery swollen tissues, silvery leaves and
always grew near water (lunar qualities) then this might cause some confusion. What
medicinal properties could it reasonably be expected to contain? Hahnemann’s answer would be
to give it to healthy people in a proving and then you will find out. Steiner’s answer, as
we have seen, was to scrutinise its qualities and ruminate or resort to `higher faculties’.
He might also say such a problem cannot arise, because such plants don’t exist because
that’s the way the world was formed! While this approach is surprisingly successful and does
yield some very valuable information about drugs, it does not appear to be a universally
applicable or consistent method. It might result in the medicinal properties of some potent
drug being entirely missed by not being indicated from the appearance of the plant.
Likewise, very similar looking or closely related plant species may yield entirely divergent
therapeutic properties (eg some Primula species and Arnica, Chamomilla and Bellis). Steiner
is also willing to use different parts of the same plant for totally different types of
medical conditions. Examples include the use of Birch leaves for metabolic disorders and
Birch bark for cephalic pole disorders. This would be derided by homoeopaths and probably by
mainstream pharmacologists. But, if it works, then there is no problem.
So, the main critique would show an apparently illogical, inconsistent and
unreliable method, even though it certainly generates some very fascinating ideas, remedies
and therapeutic guidelines. Finally, of course, we can observe that it has been deeply
influential upon homoeopathy, Bach Flower Therapy and Radionics and also on the Jack Temple
School of therapeutics.
Anthroposophy also has some very clear links with Thomas Maughan’s ideas.
Maughan’s and Steiner’s views on the Subtle Body, Karma, Rebirth and Chakras are strongly
convergent and are probably imported from oriental religions via Theosophy. They also shared
these beliefs with Radionic theorists like David Tansley (a writer strongly influenced by
Theosophy and by Alice Bailey), whose many books have profoundly influenced the development
of radionics in the last 40 years. Practically all the above concepts – whatever their
origin – are now in general use within the alternative health, self-development and New Age
movements. The Bach Flower Therapy also comes close to metaphysics and homoeopathy in
defining and matching essence states between person and remedy and also in the emphasis it
places upon similarities and non-causal reasoning.
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