Foreword
In spite of the fact that a notable portion of the world's rapidly increasing
population does not eat meat, it has been said recently that it is no longer
possible to be a vegetarian. Today, so the argument goes, a diet of
vegetables lacks so much of nutritive value, owing to mechanized
agricultural methods, artificial fertilizers and lengthy delays in
marketing, that a healthy person cannot possibly be sustained on such
food. For survival, salvation lies in a diet of meat. Although the animals,
too, derive their nourishment from plants, fortunately the herbivores, so
this dubious reasoning continues, are still able to benefit where humans
fail. They still possess the capacity to extract nourishment where
nourishment for men no longer exists. Thus, the would-be vegetarian,
whether he likes it or not, is left with no alternative but to become a
carnivore if he wishes to survive.
It is in contrast to this approach that Dr. Steiner speaks in this pamphlet.
He makes no special claim for one diet at the expense of another. It is not
enough to be a vegetarian for “righteous” reasons, nor is meat to be
condoned for its own sake. Although it is no doubt less damaging to eat
meat than to abstain and yet yearn for it, we are told that vegetarianism
can be a more practical diet for those engaged in intellectual and spiritual
work. This is so, however, only when it comes about in the right way as
the following anecdote shows.
Dr. Steiner once told of a medical doctor, a vegetarian, who was asked by
one of his patient's whether he should give up meat for a diet of
vegetables.
“But you do not eat cats and dogs,” observed the doctor.
“No, the thought disgusts me,” replied the man.
“Well,” said the doctor, “when you feel the same disgust for meat, you
should stop eating it.”
It may seem curious to measure one's spiritual development by the extent
of one's disgust, but in this case, so it is. Diet, through spiritual
development, becomes the personal problem of the thinking individual.
In conscious awareness he comes to measure his nutritional requirements
against the background of his inner spiritual activity. In response, he
satisfies his nutritional needs with a conscious surety as positive in its
way as the instinctive ability of laboratory rats to choose in their way the
right food.
Taken in this light, a vegetarian diet can become an individual and
absolute necessity. In spite of the fears aroused by our industrialized
agriculture, the individual who finds himself disgusted enough with meat
will surely survive as a vegetarian along with the herbivores. For in the
last analysis, as Steiner shows, the problem of nutrition is not simply one
involving the nutritional shortcomings of plants important as that
problem may be. It is rather one in which an individual's own inner
spiritual activity takes part in directing the satisfaction of his
nutritional needs.
— Gilbert Church, Ph.D.
New York City
June 2, 1968
Problems of Nutrition
In the past I have spoken here on a variety of subjects concerning
spiritual life. It may be permissible today, therefore, for me to touch upon
a more prosaic theme from the standpoint of spiritual science. Problems
of nutrition undoubtedly offer a more mundane subject than many we
have heard here. It will be seen, however, that particularly in our age
spiritual science has something to say even concerning questions that
directly affect everyday life.
On the one hand, spiritual science stands accused, by those who know it
only from the outside, of aspiring too loftily to spiritual realms, thus
losing the firm ground under its feet. On the other hand, the opposite can
perhaps also be heard again from those who have become acquainted
with spiritual science or anthroposophy through only a single lecture or
brochure. This consists in the statement that anthroposophists are entirely
too concerned with, and talk too much about, questions of what they
should eat and drink. In some respects these critics might well be called
idealists in that they believe they view the common aspects of life from a
certain exalted level. They raise this objection particularly by taking a
stand that can be expressed in the following way. “What man eats and
drinks is unimportant. It does not matter what food one takes, rather must
one rise above the material dimension by the strength of one's spirit.”
Even a well-intentioned idealist might level this objection against
anthroposophists.
Well, at a time when these questions are being widely discussed from
other angles, it might be interesting to hear what spiritual science has to
say about them.
It was a German philosopher, Ludwig Andreas Feuerbach, to whom the
phrase, “A man is what he eats,” is attributed. Many thinkers of
consequence have agreed with Feuerbach that what man produces is
basically the result of foods ingested by him and his actions are
influenced by the food absorbed in a purely materialistic way through his
digestion. With so much discussion of eating going on, somebody might
get it into his head to believe that man is indeed physically nothing more
than what he eats. Now, we shall have several things to say on this point.
We must understand each other precisely as to the purpose of today's
lecture and the intention behind it. We are not agitating in favor of
particular tendencies, nor are we trying to be reformative. The spiritual
scientist is obliged to state the truth of things. His attitude must never be
agitatorial, and he must be confident that when a person has perceived the
truth of what he says, he will then proceed to do the right thing. What I
have to say, therefore, does not recommend one course as opposed to
another, and he who assumes that it does will misunderstand it
completely. Merely the facts will be stated, and you will have understood
me correctly if you realize that I am not speaking for or against anything.
Bearing this in mind, we can raise the question from the standpoint of
spiritual science as to whether the statement, “A man is what he eats,”
does not have a certain justification after all. We must continually bear in
mind that the body of man is the tool of the spirit. In discussing the
various functions the body has to perform, we see that man utilizes it as a
physical instrument. An instrument is useless if it is not adjusted
correctly so that it functions in an orderly manner, however, and similarly
our bodies are of no use to our higher organism if they do not function
properly. Our freedom can be handicapped and intentions impeded.
When we as spiritual scientists consider our organism, we can ask
ourselves if we do not make our bodies unfit for the execution of the
intentions, aspirations and impulses of our lives if we become bound by
and dependent upon our bodies through an unsuitable diet. Is it not
possible to mold the body in such fashion that it turns into a progressively
more suitable instrument for the impulses of our spiritual life? Will we
lose our freedom and become dependent upon our bodies if we ignore
what is the right nourishment for us? What must we eat so that we are not
merely the product of what we eat?
By asking such questions, we come to look at the problem of nutrition
from another perspective. You all know, and I only need allude to this
generally familiar fact, that speaking purely materialistically, people
continuously use up the substances that their organisms store and they
therefore must take care to replenish them with further nourishment. Men
must concern themselves with replenishment. What, then, could be more
obvious than to examine those substances that are necessary for the
human organism, that is, to find out what substances build up the
animalistic organism, and then simply see to it that the organism is given
them. This approach, however, remains an extremely materialistic one.
We must rather ask ourselves what the essential task of a man's food is
and in what way it is actually utilized in his organism.
I must stress that what I say about man is applicable only to him, since
spiritual science does not consider man to be so closely connected with
the animals as does natural science. Otherwise, one could simply state
that the human organism is composed of proteins, fats, carbohydrates and
mineral substances, and consequently search for the best method to
satisfy man's nutritional needs of them. But spiritual science holds to the
principle that every material occurrence, everything that takes place in
the physical sense world, is only the external aspect of spiritual
processes. Indeed, even the nutritional processes cannot be purely
physical, but as material processes they are really the external aspects
and expressions of spiritual processes. Similarly, man is a unity even
though the composition of his physical body appears to be a
conglomeration of chemical events.
Our attention has frequently been focused on how the ascent from the
purely physical to the spiritual realm can be made. We have often heard
that the physical body is sustained by the etheric body. This is the
architect of the physical body, which must not be viewed as if only
chemical processes took place in it. We will be wrong if, by observing
only the chemical processes, we simply ask in a materialistic fashion
what happens to the chemical substances. Beyond the etheric body, we
must remember, is the astral body (see Note 1).
Through it are expressed the
instinctive feelings and in certain respects the various aspects of the soul.
When we behold man from the standpoint of spiritual science, we find
that his etheric body as well as his physical body are inter-penetrated by
his astral body. We must not see only one side but also perceive the astral
body beyond the physical. Added to these is the ego, the fourth member
of the human being. We have the total man before us only when we see in
him this fourfold being. Only with the total fourfold man before us can
we do justice to the scope of the problem of nutrition. Only then can
answers be given to the question of how these four members of man's
organism react to the influences of various diets.
Now, you all know that men eat food derived from the vegetable, animal
and mineral kingdoms, and with it they sustain their bodies. Let me
emphasizes again for the sake of those who are more narrowly inclined
toward the care of the inner life that I am not speaking to mystics nor to
anthroposophists who are striving to develop themselves spiritually in
particular, but to all men. Men take their sustenance from the animal,
vegetable and mineral kingdoms. We must realize that plants represent
the direct antithesis of men, and the animals represent the mean between
the two. The external physical expression of this contrast is to be found in
the breathing process. It is a familiar fact that men inhale oxygen,
assimilate it and subsequently combine it with carbon that is finally
exhaled as carbon dioxide, while in plants, which absorb carbon to
sustain themselves, the reverse is true. In a sense, plants also breathe but
their breathing process has a completely different significance for them.
Hence, we can say that in a spiritual respect plant and man stand opposite
each other.
We can become even more aware of this relationship by bearing in mind
the influence of light on plants. The effect of deprivation of light on plant
life is well-known. The same light that maintains life in plants makes it
possible for us to perceive the light-filled world of our surroundings.
Light is also the element that maintains life in plants. This is physical
light but it is also something more. Just as there is a spiritual counterpart
to everything physical, so there is spiritual light in the physical light that
rays down on us. Each time a man rejoices over the brilliance of physical
light he can say to himself, “Just as when I see another person and it
dawns on me that in this man there lives a spiritual counterpart, so also I
can imagine that in light there lives a spiritual counterpart.” Indeed, the
spiritual light that permeates the physical sunlight is of the same kind and
being as the invisible light that dwells within the human astral body. A
portion of the spiritual light that permeates the cosmic realm lives within
the astral body. It is, however, physically invisible and in this it can be
seen that it is the opposite or complement of physical light.
The invisible light lives within us and fulfills a definite task. We might
say that since they are opposites, it is to physical light what negative
magnetism is to positive magnetism. We perceive it in its external
expression when we realize the relationships existing between physical
body, etheric body and astral body, which, in turn, is permeated by the
ego. It has often been explained that throughout life the etheric body
fights against the deterioration of the physical body. Men as well as
animals also possess an astral body and hence the inner light. Now, the
function of this inner light is the opposite of that of external light. When
external light shines on a plant, the plant builds up its living organism by
producing proteins, carbohydrates, etc. Conversely, the task of inner light
is to break down, and this process of disintegration is part of the activity
of the astral body. There is indeed a continuous dissolution and
destruction of the proteins and other substances that we consume so that
these substances are utilized in a sense to direct counter-effects against
what external light has built up. Without this activity of inner dissolution
a man could not be an ego being, and it is only by virtue of his ego nature
that he can have inner experiences. So, while the etheric body is
concerned with the preservation of the physical body, the astral body
takes care that the food a man consumes is constantly built up and again
destroyed.
Without this process of disintegration within the physical body, the astral
body, in which the ego is incorporated, could not live a full life within the
material world. As we have seen, there is an alternating process obtaining
between men and plants, that is, exhalation of carbon dioxide in men and
absorption of carbon dioxide by plants; exhalation of oxygen by plants
and inhalation of oxygen by men. These processes reach such extremes
only between men and plants. Animals do not have individual egos as is
the case with men, but they have collective group egos. Thus, the animals
of a species have one common group ego that governs them from
without. The significant difference between men and animals is found in
the fact that the disintegration processes within animals are directed by
an entity external to them, whereas the same processes in men are
conducted by their individual inner egos. Moreover, a man's individual
ego can gradually become master over what takes place within him.
Let us consider how the ego can gradually take a central position within
the bodily functions. Let us examine what the astral body does when it
dissolves the substances assimilated by men. In regard to nourishment an
entirely different viewpoint must be stressed. The body permeated by the
ego performs an action in disintegrating substances, and through this
action something is created inwardly. The inner activity of consciousness
particularly comes about through the astral body's processes of
dissolution. Actions, activities are called forth by the process of
destruction. First, inner warmth is produced and second, something that
is less noticeable than inner body heat the physical expression of inner
light. Just as the internal warmth that permeates the blood is the result of
the dissolution of proteins, so the activity of the nervous system is the
expression of this inner light. In regard to its inner activity the nervous
system is also a result of the disintegration process not the nerves
themselves but the activity of the nerves, the actions within the nerves,
that which makes possible imagination and calls forth thinking. It is this
activity that can be called the physical expression of the invisible light
and that is brought about through the degeneration and dissolution of
substances.
Basically, as has been said, inner body heat is generated by the
disintegration of protein. Inner light is produced within the organism as a
result of protein. Inner light is produced within the organism as a result of
processes involving fats, carbohydrates, starches and glucose that are
also utilized in the production of warmth and inner movement. In all this
is contained the expression of the activity originating from the astral
body. Men do not nourish themselves properly simply by ingesting the
correct quantity of food, but rather when these inner processes can be
carried out in the right way. The inner life is founded on them. Men are
beings continually occupied inwardly with movement and liveliness and
their inner life consists of these. If this inner life is not produced in the
right way, it cannot react properly and a man then becomes ill.
The right kind of inner flexibility offers the foundation for the right
solution of the nutritional problem. This statement points to the fact that
all internal processes that men must execute must be carried on in the
opposite direction from the processes of plants. A man must begin his
processes where the plant processes leave off. A specific example will
clarify what this means. When a man eats vegetarian food, it demands a
great deal of his organism. Plant food does not combine much fat. The
human organism, which is able to produce fats, is thus required to
produce fat from something that in itself contains no fat. In other words,
when a man eats vegetarian food, he must produce an activity within
himself and make an inner effort to bring about the production of fats. He
is spared this task when he eats ready-made animal fats. The materialists
would probably say that it is advantageous for a man to store up as much
fat as possible without having to make too much of an effort. Yet,
speaking from the spiritual viewpoint, the unfolding of this inner activity
signifies the unfolding of the actual inner life. When a man is forced to
produce the forces that make it possible for him to produce fat on his
own, then, through his inner flexibility, the ego and the astral body
become master of the physical and etheric bodies. When a man eats fat,
he resultingly is spared the task of producing fat himself. Yet, if he takes
the opportunity to unfold his own inner activity through producing his
own fat, he is made free and thus becomes lord over his body. Otherwise,
as a spiritual being he remains a mere spectator. Everything that takes
place in him in such wise that he remains a passive spectator becomes a
heavy weight in him and hinders his urge to let the astral body come to
full life. Thus, the astral body's inner flexibility comes up against an
internal obstacle if it is denied the opportunity to produce its own fat.
The essential question now to be asked is what internal activities are
aroused by what substances. Here we shall try to throw light on the
relationships of vegetable and meat substances in human diets, and
thereby to gain some idea of the manner in which animal and vegetable
foods react in the human organism.
For a man to eat animal protein is not the same as for him to eat plant
protein. Up to a certain point the inner processes of the animal are quite
similar to those of the human organism, since the animal also possesses
an astral body. Even though the animal astral body causes the dissolution
of the synthesized substances of its physical body the human organism
carries the processes a bit beyond the limits reached by that of the
animals.
In reflecting upon the animals around us and by looking spiritually into
their ways and characteristics, we shall, by comparing men with the
multitudes of animals, find distributed among the animals the various and
manifold characteristics of men. In spite of the fact that one can point out
great human differences between the various peoples, one must still
conclude that each individual man represents a species. Men appear to be
the spiritual consolidation of all that can be observed distributed in the
various animals forms. If one were to picture all the individual
characteristics of the various animal species as being mutually
complementary, one would arrive at the essence of what is contained in
appropriate moderation in each individual man. Each individual animal
one-sidedly contains within itself something of the forces that are
harmonized within men, and its whole organism is constructed
accordingly. Everything down to the most minute structure of substances
is so organized in the animal kingdom that it is like a tableau of human
characteristics spread out before one.
If a man is to find the physical expression of the characteristics of his
astral body, he must strive to utilize all its forces. He must become master
of his own inner processes and activate his astral body in such wise that
the plant processes will be continued inwardly. In the food we consume
from the animal kingdom, we not only take into ourselves the physical
meat and fat of the animal but also the product of its astral body
contained in these substances. When, through a vegetarian diet, we enlist
the virginal forces of our astral body, we call forth our whole inner
activity. In a meat diet part of this inner activity is forestalled.
We can now proceed to consider the relationships of these two types of
diet from a purely spiritual basis.
If a man desires to gain an increasing mastery over the inner processes of
his body, it is important that he become correspondingly active in the
external world. It is important for him to unfold certain external qualities
such as stamina, courage and even aggressiveness. To be able to do [so],
however, it is possible that a man may not yet find himself strong enough
to entrust everything to his astral body and may have to fall back upon
the support of a meat diet.
It can be said that man owes everything that liberates him internally to
the substances derived from plants. Faculties, however, that enable him
to be actively engaged in earthly life, need not necessarily grow out of
the virginal nature of his astral body. These qualities can also be derived
from a meat diet. This fact that men are to become progressively freer
while at the same time needing qualities that they can acquire with the
help of impulses found spread out in the animal kingdom, has induced
them to resort to nourishment in animal food. If the eating habits of the
people of those militant nations that have striven to develop qualities
enabling them to unfold their physical forces are investigated, it will
generally be found that they eat meat. Naturally, there are exceptions. On
the other hand, a preference for an exclusively vegetarian diet will be
found to prevail among people who have developed an introverted and
contemplative existence. These two aspects of the problem should be
kept in mind. A person, of course, can adopt either diet as a panacea if he
wishes to propagandize rather than to act out of knowledge.
Nevertheless, it is not without reason that a mixed diet has become
acceptable to many people. To some extent it had to happen. We must
admit, however, that even though a vegetarian diet might indeed be the
correct one for some people purely for reasons of health, the health of
others might be ruined by it.
I am speaking here of human nature in general, of course, but men must
be considered as individuals if they are to find the right path to satisfy
their needs with a vegetable or meat diet. Today, an extreme diet of meat
naturally brings its corresponding results. If by eating meat a person is
relieved of too large a portion of his inner activities, then activities will
develop inwardly that would otherwise be expressed externally. His soul
will become more externally oriented, more susceptible to, and bound up
with, the external world. When a person takes his nourishment from the
realm of plants, however, he becomes more independent and more
inclined to develop inwardly. He will become master over his whole
being. The more he is inclined to vegetarianism, the more he accepts a
vegetarian diet, the more he will be able also to let his inner forces
predominate. Thus, the more apt he will be to develop a sense for wider
horizons and he will no longer restrict himself to a narrow life. The
person who is fundamentally a meat eater, however, limits himself to
more narrow vistas and directs himself more rigidly toward one-
sidedness.
Naturally, it is the task of men today to concern themselves with both
aspects so as not to become impractical. A man also can be so completely
unprejudiced as to have no judgment at all. Still, it is a fact that
everything that limits men and leads them to specialization is derived
from a diet of meat. A man owes to a vegetarian diet the impulses that lift
him above the narrow circles of existence. An extreme diet of meat is
definitely connected with a man's increasing dogmatism and his inability
to see beyond the confines into which he was born. In contrast, if men
would show more interest in the food coming from the realm of plants,
they would discover that they are able more easily to lift themselves out
of their narrow circles. The person who abandons the task of fat
formation by eating meat will notice that the activity thus forestalled
erects a sort of wall around his astral body. Even if one is not clairvoyant
but judges these matters only with common sense, he can tell from the
look in a person's eyes whether or not he produces his own fat. It can be
seen in the eyes of a person whether or not his astral body is obliged to
call forth the forces necessary to produce its own fat.
Now it can be seen how two opposing conditions of character are created
when a person takes his nourishment from either the plants or animals.
We find that we indeed penetrate into the world through our organism and
must again rise above it by means of the right kind of food. A time will
come when a vegetarian diet will be valued much more highly than is the
case today. Then thinking will be so flexible that men will be willing to
investigate such matters knowing that what they believe today to be
foolishness could, viewed from another standpoint, also have its merits.
They will realize then that their whole physical and spiritual horizon can
be widened through a vegetarian diet, thus counteracting the rigor of
specialization within them. Particularly in certain areas of science would
perspectives be widened if vegetarian diets should become prevalent.
Let me mention a few more examples to demonstrate that men are indeed
what they eat and drink.
Consider, for example, alcohol, which is obtained from plants. It would
take too long to explain the spiritual scientific reason showing that
alcohol produces physically and in an external way out of the plant, just
what a man should develop physically within himself through his ego
being centered within him. It is a fact inwardly perceived through
spiritual science that when a person drinks alcohol, it takes over the
specific activity that otherwise belongs wholly to the person's ego. A
person who drinks much alcohol needs less food and his body will
require less nourishment than is normally required in the process of
combustion.
It calls forth forces that otherwise would be called forth by the ego's
inner penetration. Thus, a person can externalize the activity of his ego
by infusing his body with alcohol. Consequently, alcohol imitates and
copies the activity of the ego, and you can understand why it is that
people turn to it. To the extent, however, that a man replaces his inner self
with such a substitute, to that extent does he become its slave. If
otherwise qualified, a man will be better able to unfold the best forces of
his ego when he abstains from alcohol altogether. By drinking alcohol an
inner hindrance is created behind which something takes place that
actually should and would be accomplished through the activity of the
ego itself if the hindrance had not been produced.
Some foods have a specific effect of their own on the organism. Coffee is
an example. The effect of coffee becomes manifest through its influence
on the astral body. Through caffeine and the after-effects of coffee, our
nervous systems automatically perform functions that we otherwise
would have to produce through inner strength. It should not be claimed,
however, that it is beneficial under all circumstances for a man always to
act independently out of his astral body. Men are beings who are not
dependent on themselves alone. Rather are they placed within the whole
of life.
Coffee is also a product of the plant kingdom that externally has raised
the specific plant process up a stage. Consequently, coffee can take over a
certain task of man. Trained insight perceives that everything in the
activity of our nerves that has to do with logical consistency and drawing
conclusions is strengthened by coffee. Thus, we can let coffee take over
in making logical connections and in sticking to one thought, but this, of
course, is in exchange for a weakening of our specific inner forces. What
I mean can be seen in the tendency of gossips at a coffee break to cling to
a subject until it is completely exhausted. This is not only a joke. It also
demonstrates the effects of coffee.
Tea works in a totally different and opposite way. When large quantities
are drunk, thoughts become scattered and light. It might be said that the
chief effect of tea is to let witty and brilliant thoughts, thoughts that have
a certain individual lightness, flash forth. So we can say, coffee helps
those, such as literary people, who need to connect thoughts in skilled
and refined ways. This is the positive aspect of the matter. The negative
aspect can be observed in coffee table gossip. Tea, which tears thoughts
asunder, is the opposite. This is why tea is not without justification a
popular drink of diplomats.
It might be of interest to cite as a last example a food that plays an
important part in life, that is, milk. Milk is completely different from
meat in that it expresses in the weakest possible form the animalistic
process brought forth by the astral body of the animal. Milk is only partly
an animal product and the animal or human astral forces do not
participate in its production. For this reason milk is one of the most
perfect foods. It is suitable for people who want to abstain completely
from meat but who do not yet possess sufficient strength to work entirely
out of the inner forces of the astral body. Even from a purely external
standpoint it can be seen that milk contains everything a man requires for
his organism. Although this applies only in a restricted sense, it has little
to do with the individual characteristics of a man.
Weak as well as strong organisms can gain support from milk. If a person
were to live exclusively on milk for a time, then not only would his
regular forces be awakened but it would also go beyond this. He would
receive from it an influx of forces giving him additional strength. A
surplus of forces would be acquired that could be developed into healing
forces. In order to possess a force, it must first be acquired, and in milk we
see one means of developing certain forces in ourselves. Those who are
moved by the earnestness of life to develop certain psychic healing
forces, can train themselves to attain them. Naturally, we must remember
that what is suitable for one, is not suitable for all. This is a matter for
the individual. One person is able to do it, another not. A man can if he
wishes build up his organism in a wise manner. He can contribute toward
the unfolding of free, independent inner forces. So through spiritual
science we come back to the saying of Feuerbach mentioned at the
beginning, “Man is what he eats!”
Man can nourish himself in such fashion that he undermines his invisible
independence. In so doing he makes himself an expression of what he
eats. Yet he ought to nourish himself in such a manner that he becomes
less the slave of his nutritional habits. Here spiritual science can direct
him.
The wrong food can easily transform us into what we eat, but by
permeating ourselves with knowledge of the spiritual life, we can strive
to become free and independent. Then the food we eat will not hinder us
from achieving the full potential of what we, as men, ought to be.
- Note 1:
- Spritual science views man as a fourfold being:
- The physical-mineral body man has in common with the
mineral kingdom.
- The etheric or life body is the carrier of all life and
growth forces. It is the element man has in common with
the plant kingdom. Plants have physical and etheric bodies.
- The astral body is the carrier of feelings, instincts, etc.,
that man has in common with the animals, which posess a
physical, etheric, and astral body.
- The ego, unique spark of divinity in man. It makes possible
self-awareness and enables man to become a free being
capable of choice between good and evil.
— Translator
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