whose heart has been my grace
Because of him I cannot say this world
Is weary, or a failure, or a fraud,
Or that a lovely vessel must be flawed,
Or that the hopeful mind is not as brave
As any splendid action that we did laud.
Because of him I cannot say the fall
Is sad, or that the winter is too hard,
Or that the spring by transiency is marred,
Or that the summer in its natural fields
Already by the coming frost is scarred.
Because of him whose mind is more my sire
Than body, and whose heart has been my grace,
I cannot say that man, whom years efface,
Is not the strong effacer in the end
Of all that’s selfish, trivial, and base.
—Virginia Moore, "My Father"
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The new botany of medicinal plants presented in this work is based on anthroposophy, the modern science of the spirit founded by Rudolf Steiner. This science makes it possible to re-establish a link that had fallen into oblivion for a long time and to make us aware again of the relationship between human being and medicinal plant. The point of view taken allows us to discover the interactions between the human being and the world of nature outside the human being from which we obtain our medicines. The aim is to open paths for the human mind to a rational pharmaceutical botany on the basis of which new insights on the healing powers of plants can be gained which are based not merely on tradition and ethno-botanical discoveries.
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“Children weave back and forth between courageous outer exploration and the need for greater inward security. Most measures of child development miss this inward aspect. They take careful note of the (outer) milestones for gross and fine motor skills, and for speech and socialization, but there is little, if any, discussion about the inner steps for growth.” (from the introduction)
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From the Collected Works of Rudolf Steiner
Life of the Human Soul
and its Relation to World Evolution
9 lectures, Dornach, April 29 – June 17, 1922 (CW 212)
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What therefore was the task I needed to undertake with this book, The Philosophy of Freedom? It was this. If we can no longer find any moral impulses outside us in nature, since we only access the world of natural laws through our sense perceptions, then we must emerge and go forth from ourselves, we can no longer remain inside ourselves. And therefore I had to describe this initial emergence in which we depart from our corporeality—and this emerges in pure thinking, as I showed in the book. This means that we no longer go out of ourselves with an instinctive clairvoyance, but instead depart from our body altogether and place ourselves out there in our surroundings. And what does this give us? Here, in accomplishing a very first, and most subtle clairvoyance, we discover moral intuitions; or, …moral imagination. We depart from ourselves in this process, discovering in the realm of technology—in which the spirit is therefore still present—a spiritual aspect in this first domain, in the domain of morality.
But people failed to see that I was describing the first stage of modern clairvoyance. They held fast to the idea that clairvoyance is something that plunges us into unclarity, . . . a vague and unknown realm. In fact I was describing how to seek what can be known through emerging from ourselves in thinking that now no longer adheres to materiality but grasps itself in itself, since the world can here be grasped in pure—in fact the purest—spirituality.
And this is why the The Philosophy of Freedom was destined to seem too intellectual to mystics. They saw it as containing too much thinking, while the others, the rationalists and scientists, or also modern philosophers, could make nothing of it because it led into the realm of vision which they did not wish to enter . . . And yet the whole stance and gesture of The Philosophy of Freedom was a fulfillment of the task facing modern humankind.
—Rudolf Steiner, lecture of May 7, 1922,
in Life of the Human Soul (CW 212)