10 minute read
Intuiting a connection
iii: Anthroposophical Views
Intuiting a connection
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Dora Wagner
The Sound of Silence (Simon & Garfunkel,1964)
In anthroposophical medicine, the head— as the carrier of the brain —the cranial nerves, and the decisive sense organs are the dynamic focal point of the ‘nerve-sense system’, which is effective in every other part of the human organism, albeit through quite different actions. As you’ll recall from my explanation of the tripartite system in the November (2020) issue, the root of a plant is linked to our nervesense system. In the natural kingdom it is the mineral; in the planetary realm, the moon; and in us, it is expressed in thinking. The head, containing most of our sense-organs, is seen to convey impressions from the outer world to our inner being, and the brain to reflect our spiritual and sensual-physical activity into our soul and thus into our consciousness (Steiner, 1918).
We are all familiar with being told ‘to keep a cool head’ when ‘wetting our pants with fear‘, having ‘our hearts in our mouths’, ‘hanging our heads in shame’, and so on. Any efforts to stop these physical responses to mental states such as anxiety, stress or depression, are relatively ineffective. These reactions are triggered by a part of our nervous system that works relatively independently and autonomously, controlling functions such as breathing, digestion, and more. In these processes, the nerves cause the physical reactions that set us up for fight or flight: faster heartbeat and breathing, contraction of the bladder, cessation of bowel activity. Although we all experience how much our mental states are connected to our bodies, many people nonetheless feel there is a gap between mental and physical phenomena and tend to believe in a ‘mind-body dualism’. The understanding of mind and body as two entirely different entities is found in almost all human cultures. In the course of the 20th century, Western scientists have banished phenomenology and introspection as ‘unscientific’. Yet, whilst they can now objectively explain parts of the human being, by no means can they provide a convenient solution to the brain-mind or mind-body problem. Philosophy, neuroscience, medicine and psychology have also not yet found an answer to how our consciousness arises, nor to where our thoughts and our souls reside (Hoffman, 2008).
Are these distinct entities or identical unities? Is not everything in the cosmos, like the cosmos itself, a unified whole? Isn't this how we came into being? And is the brain the only suitable place for the interplay of body, mind and soul? Is it really only here that the outer world can inspire us, be brought into our inner view, become intuited and reflected upon? I consider weak dualism to be inherently paradoxical and counterintuitive, strong dualism rooted in a sense of mystery. Although the monistic position has been supported by some of the most powerful intellectuals of the last hundred years, it is usually dismissed as sophistry. Anthroposophy suggests a trichotomy; seeing the human being as a unity of body, spirit and soul: By body is meant here that by which things of our world reveal themselves to us [...] By the word soul is meant that by which we connect things with our own existence, by which we feel pleasure and displeasure, desire and aversion, joy and pain in them. Spirit is what is revealed within a person when, according to Goethe's expression, they see things as "a kind of divine being". In this sense, humankind consists of body, soul and spirit. (Steiner, 1904:26)
Studies (e.g., Burgmer & Forstmann, 2018) have shown that a reduction in dualistic belief can have a significant impact on healthpromoting attitudes and behaviours. Following simple interventions, for example, individuals spontaneously chose, purchased and consumed healthier meals. Since food consumption habits are considered automatic behaviours that can only be influenced to a very limited extent, this is particularly remarkable. So, mental attitudes, thoughts and beliefs can enhance physical health or lead to less self-harming behaviours (ibid.). You see, our mind and body, brain and nervous system are extremely complex and intricately linked so that, all in all, it is our complete organism that enables us to think, feel, intend, move and act in many different ways. Intuition and observation are the sources of our understanding. We are strangers to an observable thing in the world as long as we do not have the corresponding intuition inside us to complete the missing piece of reality in our perception. (Steiner,1918)
Isn’t it confusing? In medical science, the brain and the spinal nerves are linked to the Central Nervous System (CNS), including the motoric nerves— divided into afferent and efferent — enabling us to act. The Peripheral Nervous System (PNS) includes all the neuronal structures that lie outside the CNS. The PNS is divided into the Voluntary or Somatic Nervous System (SNS) and the Vegetative or Autonomic Nervous System (ANS). The SNS controls the conscious bodily functions, such as conscious movements. The ANS controls the unconscious bodily functions, such as the heartbeat. The ANS includes the Sympathetic Nervous System, the Parasympathetic Nervous System and the Enteric Nervous System (ENS). The Sympathetic Nervous System is mainly activated in stressful situations, the Parasympathetic Nervous System helps us to relax thereafter. In concert, the two control vital processes such as breathing and heartbeat, blood pressure and circulation. The ENS resides in the gastrointestinal tract and is in charge of digestion (Bear, 2018). Perhaps these systems are depicted as functionally separate to make everything seem less entwined and more comprehensible? But this classification into functional components should not blind us to the fact that everything in our organism is interrelated. Whether central, peripheral, somatic, enteric, motoric or autonomic, sympathetic, parasympathetic or enteric, nerve cells all react and interact in a huge collaborative network through similar processes: the transmission of electrical signals and the exchange of various messenger and other substances.
The brain of an adult human has about 86 billion neurons, interconnected in very complex networks, communicating via highly specialised contact points. In these ‘synapses’ messenger substances—neurotransmitters — are exchanged. Neurons often have many thousands, even tens of thousands of connections to other cells. And there are further, complex control cycles that can activate or suppress cells. The variety of outcomes is partly due to which specific neuron is stimulated, but largely to the substances released and exchanged to accompany the interaction. We can only influence these processes to a very limited extent; the network of capillaries that supply our brain cells have very tight seals acting as a ‘blood-brain barrier’ against harmful, and sometimes helpful, drugs. Due to the buoyancy of the cerebrospinal fluid in which our brain swims, it is also largely unaffected by gravity. But our brains do appear to work in accordance with our basic goals and beliefs, and neural patterns seem to be the result of our engagement with ourselves and our environment. Moreover, the pattern of fireworks in our neuronal activity can change not only its function, but also its qualitative expression—it is as unique as our fingerprint (Raichle, 2015). This great flexibility of our multifaceted brains— their neuroplasticity — enables us to learn, change our habits and not get stuck on well-trodden paths.
So, how can we nourish and stimulate our everactive brains, which selfishly demand a full 20% of our entire body’s energy (Peters et al., 2004)? Guidebooks and studies claim so many different things as beneficial to our mental health that it’s easy to lose track. To me, a balanced, sufficient diet, tailored to my individual needs appears to be the best path. Plenty of water, of course, and foods that contain high quality protein, complex carbohydrates, numerous vitamins and minerals. Plenty of fruit and vegetables, healthy cereals and legumes can really help us cope with stressful situations, especially if we allow ourselves to eat regular meals, with enough time to spare (Gómez-Pinilla, 2008). Neurologists at the clinic in Arlesheim have had great success with therapies using beans. The Velvet Bean (Mucuna pruriens), traditional in Ayurvedic medicine, has been successfully applied to treat diseases of the brain and the nerve-sense system, including Parkinson's disease. The seeds contain up to 25% of Levodopa (L-dopa), a direct precursor of the neurotransmitter dopamine. Griffonia simplicifolia, a South African bean, has been shown to naturally support the nervous system and improve intellectual performance, strengthening mental resilience and promoting concentration. It is used in the treatment of depression, inter alia. Its 5-HTP content is converted into serotonin in the body and is a precursor for the formation of melatonin. This substance, which is predominantly contained in the seeds, is well absorbed in the intestines, is not inhibited by other amino acids and, after ingestion, about 70% enters the bloodstream, where it can even cross the blood-brain barrier (Elsass & Hägele-Link, 2016).
In contrast, influencing our brain with herbal medicine seems to be a really challenging task, especially when we don't feel healthy. Anthroposophical medicine advocates mainly minerals, especially gold, preparations. The plant most valued by anthroposophical psychiatrists is St. John's Wort (Hypericum perforatum), which is administered in a homeopathic dosage to treat depression (Fintelmann, 2016).
What else can we do to help our brains, especially if we become mentally unbalanced, or even neurologically ill? We are often advised to keep on moving— both mentally and physically —to try new ways, to accept the unfamiliar. Studies (e.g., Henkel et al, 2014) have, indeed, confirmed that physical activity reduces the risk of some neurological and mental illnesses, such as stroke, dementia and Parkinson's disease. Systematic physical training has also been shown to be effective for dysthymia and other depressive symptoms, as well as for various anxiety and pain disorders. Therapeutic efficacy is particularly demonstrated for depression, some symptoms of psychosis and multiple sclerosis, addiction, eating disorders, fibromyalgia and headache syndromes, and as a brief intervention for anxiety disorders (Henkel et al., 2014). Here anthroposophic medicine offers an abundance of individually tailored treatments from its ‘garden of recovery’. These include eurhythmy, rhythmic massages, external applications, and particular forms of art, music, gardening and psychotherapy. Conscious perception with all our senses, contemplative and thoughtful activity, mindfulness and meditation do appear to be particularly supportive to our mental wellbeing, allowing us to experience the world and be more relaxed. Perhaps also we should sometimes just dive down and allow ourselves some respite, just like the plants in our gardens do.
In conclusion, here’s a little exercise that always helps me before and during stressful situations: Drink a glass of water— sip by sip, if necessary. Now breathe deeply a few times and imagine that you are smelling the most wonderful rose you have ever seen. Feel how this wonderful fragrance, together with the air you are inhaling, is entering your whole body with every single breath. Close your eyes then and feel the energy reaching every part of your body as you breath.... your nose, your ears, your eyes, your forehead, your chin, your neck, your shoulders, your arms, your chest, your belly, your legs, your feet.... and finally, even the tips of your toes… So, how is your brain now?
Images: Dora Wagner
References Bear, M. F. et al (2018) Neurowissenschaften: Ein grundlegendes Lehrbuch für Biologie, Medizin und Psychologie. Springer Spektrum: Berlin Burgmer, P., and Forstmann, M. (2018) ‘Mindbody dualism and health revisited: How belief in dualism shapes health behavior’ in Social Psychology, 49: 219-230 Elsass, S. and Hägele-Link, S. (2016) ‘Der Begriff der Nerventätigkeit in der Pathogenese neurodegenerativer Erkrankungen und ganzheitliche Therapiemöglichkeiten’ (The concept of neural activity in the pathogenesis of neurodegenerative diseases and holistic therapy options), in Der Merkurstab. Zeitschrift für Anthroposophische Medizin 5(2): 345-354 Fintelmann, V. (2016) Intuitive Medizin – Theorie und Praxis der Anthroposophischen Medizin (Intuitive Medicine - Theory and Practice of Anthroposophical Medicine). Verlag: Stuttgart Goḿez-Pinilla, F. (2008) ‘Brain foods: the effects of nutrients on brain function’, in National Institutes of Health (Neuroscience), 9 (7):568–578 Henkel, K.; Reimers, C.; Knapp, G; et al (2014) ‘Körperliches Training bei neurologischen und psychischen Erkrankungen (Physical training for neurological and mental diseases), in Nervenarzt, 85:1521-1528 Hoffman, D. (2008) ‘Conscious realism and the mind-body problem’, in Mind and Matter, 6 (1):87-121 Peters, A.; Schweiger, U.; Pellerin, L.; Hubold, C.; Oltmanns, K. M.; Conrad, M.; Schultes, B.,;Born, J. and Fehm, H. L. (2004) ‘The selfish brain: competition for energy resources’, in Neuroscience and Biobehavioral Reviews, 28:143–180 Raichle, M. (2015) ‘The restless brain: how intrinsic activity organizes brain function’, in Philosophical Transactions of the Royal Society B 370: 20140172 Steiner, R. (1904) Theosophie. Einführung in übersinnliche Welterkenntnis und Menschenbestimmung. Freies Geistesleben: Berlin. p.26. Trans. Dora Wagner Steiner, R. (1918) Die Wissenschaft vom Werden des Menschen. Dornach: Berlin Steiner, R. (1918/1995) Die Philosophie der Freiheit. Pdf. Trans. Dora Wagner
