The illness and death, today's subject, must obviously concern everyone, for illness and death enter the lives of

all. Usually it is unbidden and often in a way that is upsetting and even frightening. Death is indeed life's

greatest riddle, so much so that the individual who could solve it would have solved also the other great riddle,

that of life itself. It is said that death is a riddle that no one ever has or ever will solve. People who speak like

that have no notion of the arrogance the words imply, or of the fact that a solution to the riddle does exist, but a

solution they fail to understand. As we are dealing with a far-reaching and important subject, I ask you to bear

especially in mind that all we can do is to attempt to answer the specific question: how can illness and death be

understood? It is not possible to go into special cases of illness and death; we must confine ourselves to the question

of how understanding can be reached concerning these two most important riddles of existence. The well-known

words of St. Paul—'The wages of sin are death'—were for centuries regarded as an

answer, a solution to the question concerning death. Nowadays, these words have lost their meaning for most educated people. Modern people are unable

to see how sin, which belongs to the sphere of morality and is connected with human behavior, can have anything to do

with a physical fact such as death, nor do we see any connection with illness. Furthermore, the word 'sin' is today used

in a narrower, more materialistic sense. At the time of St. Paul, the word was not taken to refer to ordinary failings or

shortcomings, nor to anything extreme. The word 'sin' was regarded as being connected with actions done for egoistic or

selfish reasons, in contrast to impartial, objective actions. Here we must bear in mind that egoism and selfishness indicate that a person's

capital 'I' has reached the stage of independence and self-consciousness. These are aspects that must be taken

into account if we are to understand the mind of a spirit such as that of St. Paul. Those who wish to reach a deeper

understanding of the Old and New Testaments, who strive to grasp their deeper aspects, will be aware of a

definite, one might say instinctive, philosophic current that runs through these records. It can be summed up by

saying all living creatures, in all realms of nature, strive toward a particular goal. Those belonging to lower

species are still indifferent to pleasure and pain, joy and sorrow, but we find that as life reaches higher levels,

things change. Those who shudder at the idea of teleology must realize that we are dealing with facts, not putting forward a

theory. Every living being, at all levels, including that of human beings, strives toward a specific target, a summit: for

all living creatures, the attainment of individual consciousness. The originator of the Old and New Testaments looked down to the animal

kingdom and saw how all striving is directed toward the eventual attainment of an independent personality, endowed with its own inclinations and its own

impulses to action. They also saw that to the independent personality belonged the possibility of egoistic, selfish behavior.

A thinker like Paul would say, "If a personality capable of egoistic deeds dwells in a body, then that body is of

necessity mortal. A soul possessing independent self-consciousness, and consequently egoism, would never be able

to inhabit an immortal body. The two go together: self-conscious personality with one-sidedly developed impulses and a

mortal body; this is what in the Bible is termed sin, and what Paul defines as the wages

of sin is death. You will realize that not only this, but also other sayings in the Bible must be modified to be

understood. In the course of centuries, their meaning has changed, sometimes to the opposite; however, the modification must not alter

the original meaning. We must endeavor to transform the meaning given by modern theology into the original one. It will

then be discovered that often the issue concerned is not only far more profound than thought at first sight, but also can

be readily understood even today. This explanation is necessary in order to see things in the right perspective. Throughout the ages, thinkers searching

for a world conception have concerned themselves with the riddle of death, a riddle to which, during thousands of

years, the most varied solutions have been offered. We cannot go into an historical survey of these solutions; it

must suffice to mention just two philosophers in order to show that contemporary thinkers have nothing substantial to contribute to the issue.

Take, for example, a thinker like Schopenhauer. Those who have read this sentence will be acquainted with his

pessimistic outlook: "Life is a disagreeable affair. I shall spend mine pondering it." And they will

realize that he could not arrive at any other conclusion than: "Basically, death is the consolation for life, and

life the consolation for death; for life is miserable. It can be endured only because of the knowledge that death puts an end to it. On

the other hand, if one fears death, it is a consolation to know that life is no better; that nothing is lost by dying."

That is Schopenhauer's pessimistic view. He makes the earth spirit say:

continuously to arise, then I need space," closed quote. At least Schopenhauer was aware that his life forever brings forth new life

the old must die to provide new space, but as you can see, he provides nothing of significance to the problem of death.

What he says elsewhere on the subject only reflects the same view. In his last book, Eduard von Hartmann concerns himself

with the riddle of death. He says, quote, "When we consider the most highly evolved being, man, we find that after one or two

generations he no longer understands the world. Once a person is old, he no longer understands the young; that is why the

old must die and the new continuously arrive." Close quote. Thus, here again, nothing is said that throws light on the riddle of death.

Anthroposophy, or spiritual science, would wish to contribute to present-day worldviews what it has to say about the

cause of illness and death. However, it must be made clear—excuse me—first to be made clear that, unlike other sciences,

spiritual science cannot speak in such an easy manner. It cannot treat every subject—like today's natural

scientists do.  They do not understand that when illness and death are considered, a distinction must be made between humans

and animals. In fact, if today's lecture is to be comprehensible, we must restrict it to that which applies to humans. Few of the things said

today will apply to either the animal or vegetable kingdom. This is because the beings of the various kingdoms do not

have certain abstract similarities. Each kingdom has its own specific characteristics. In the main, we shall speak only of human beings; anything else

will be brought up merely for the sake of clarification. For an understanding of illness and death in relation to human beings, it is important

to bear in mind that, as spiritual science explains, a person is an extremely complex being; an individual's

Nature can only be understood on the basis of these four members: first, the externally visible physical body; second, the etheric or life body; third, the astral body; and fourth, the I, or the center of the being. We must recognize that the forces and

substances of the physical body are the same as those found in the physical world outside.  Furthermore, the etheric

body, which we have in common with the vegetable kingdom, contains the forces that call the physical substances to

life. The astral body, which we have in common with the animal kingdom, is the bearer of the life of feelings, craving,

pleasure and pain, joys and sorrows. The I makes human beings the crown of creation, for that is what an individual alone

possesses. When we consider a person's physical organism, we must be aware of the fact that within it the other three

members are at work; they are the architects and contain the formative forces. The physical principle works on

the physical organism, but only up to a point. In certain areas, it is mainly the etheric body that is at work; in others,

the astral body; and in yet others, the I. From the viewpoint of spiritual science, the physical human being proper consists

of bones and muscles—that is, of those organs that support and make him a firm structure so that he can walk about on

the earth. It is strictly speaking only these organs that come into being wholly through the physical principle. However, to them must be added the organs that

are comparable to physical instruments: the senses. The eye—the I—functions like a camera obscura; the ear like a complex

musical instrument. What is significant is that these organs are built up by the physical principle, whereas all the organs

connected with growth, propagation, and digestion are built not only by the physical principle but also by the etheric

or live body, only the organs built according to physical laws are sustained by the physical principle. The processes of

digestion, propagation, and growth are sustained by the etheric principle. The astral body is the creator of the whole

nervous system, right up to the brain, and also of the spinal cord and nerve fibers. Finally, the 'I' is the architect

of the blood circulation. In contemplating the human organism from the spiritual scientific viewpoint, you will realize that the four members are

in reality four entities that are completely different from one another. These entities have merged and work together within human beings, right down

into the externally visible aspect of a person's organism. Before members of a person's being have different values; we

shall understand their significance when we investigate how human development is dependent upon each of them. Today we shall speak mainly from the

physiological viewpoint about the work the physical principle accomplishes on a person's organism between birth and the

change of teeth. During this period, the physical principle works on the physical body, just as before birth the forces and

substances of the maternal organism work on the embryo. From the age of seven till puberty, it is mainly the etheric

principle that works on the physical body. After puberty, it is mainly the forces of the astral body that are at

work. Thus, we must think of the human embryo being enveloped by the maternal body up to the moment of birth. At that

point, the maternal body is, as it were, pushed aside; the senses are freed; the outer world begins to influence the

human organism. Then, at the age of seven, another enveloping sheath is pushed aside. The development of an individual's

being can only be understood when we recognize that at the change of teeth something happens spiritually that is

Similar to what happened physically at birth, the human being is truly born a second time around the

seventh year. For the ether body is born and can begin to work independently, just as was the case with the physical body.

At its birth, the maternal body acts physically on the embryo before birth. Up to the change of teeth, the spiritual

forces of the ether world act on the human ether body. At about the seventh year, they are pushed aside, as was the

maternal body at physical birth. Up to the seventh year, the ether body remains latent within the physical body. At the

time of the change of teeth, the situation in regard to the ether body is comparable to a piece of wood being

ignited. Up till then it was tied to the physical body; now it is freed and can act independently. The ether body's

release is announced by the change of teeth. Those with deeper insight into human development recognize that the change of teeth is a significant event.

Up to the age of seven, the physical principle is at work unfettered, while the etheric and astral principles are

still latent—that is, not yet born from their spiritual sheaths. Up to the age of seven, the human being displays a number

of inherited factors. These are not built up by his own principles but are derived from ancestors. The milk teeth belonged

Illness and Death By Rudolf Steiner

Illness and Death By Rudolf Steiner