A theoretical introduction by Harald Haas

Published in Merkurstab 6/2023. For internal use only. Must not be copied or distributed.
AUTOMATIC translation - For original version look here: GERMAN

In the human heart beats
The Earth’s highest powers
In the human soul lives
The forces of the spiritual realm
Human striving is called
Towards the goals of the spiritual world
The human I, however,
Is itself spirit in the expanses of spirit.
And what in the human
Calls itself the I
Is only an image of itself.
Rudolf Steiner (1, p. 261)

Table of Contents

1. Stabilisation Exercises in Psychotherapy. 1
2. ABSR – an Anthroposophical Mindfulness Course according to Rudolf Steiner. 2
3. The Mystery of the Number Seven and the I. 4
4. ABSR and Anxiety Disorders as “Soul Pains on the Path to Freedom”. 7

1. Stabilisation Exercises in Psychotherapy

Stabilisation is regarded as the foundation and heart of trauma-focused psychotherapy. “It stands at its beginning and should determine the entire treatment process; like a continuous thread that runs through and embeds it.” (2, p. 1) There are many approaches here:

• Methods of resource activation,
• Mindfulness and self-awareness,
• Use of imagination,
• The power of positive thoughts,
• Physical movement and sport,
• Connection to spirituality and religion,
• Dealing with unpleasant emotions such as grief, anger, and aggression.

Stabilisation is considered the first of three phases of trauma treatment and a prerequisite for successful trauma confrontation and integration (3, pp. 241–261). This involves not only managing trauma-specific symptoms such as dissociation with freezing, helplessness, powerlessness, and flashbacks but also the “comorbid” symptoms of anxiety, panic attacks, depression, hopelessness, guilt, and shame, which also occur in other adjustment and anxiety disorders. A detailed description of the variety of stabilisation techniques can be found in recent literature by Regina Lackner (2), Christine Rost and Bettina Overkamp (4), as well as Peter Levine (5) and Luise Reddemann (6). Christian Schopper (7) has compiled tried and tested stabilisation methods from the anthroposophical tradition, which can also be found in the works of Alejandra Mancini and Cornelia Bucher (8) regarding the support of relatives. It will be demonstrated in the first part of this article that the stabilisation of the disease dynamics underlying Activity-Based or Anthroposophy-Based Stress Reduction (ABSR), now viewed as stress-induced symptoms of anxiety and trauma-related disorders, are inherently connected. The alignment of the stabilisation topics presented here already shows a connection to ABSR, especially in practical applications. Further details will be explored in the second part of the article.

2. ABSR – an Anthroposophical Mindfulness Course according to Rudolf Steiner

Previous Publications

The author of this article has already published the basic ideas for a mindfulness-based anthroposophical group course based on Rudolf Steiner’s lecture Nervousness and the I (12) in 2006 (9, pp. 131–142) and 2007 (10, pp. 196–207), and together with Theodor Hundhammer (11, pp. 217–245). This article updates the anthropological questions raised in the lecture, which pertain to understanding the soul processes that can help prevent and improve attention and memory problems, indecisiveness, burnout, and depression, as well as post-traumatic stress disorders, anxiety, high sensitivity, and psychosomatic complaints. These symptoms of neurotic and adjustment disorders, as well as post-traumatic stress and somatoform disorders as per ICD-10, are underpinned by an inner structure that was formerly referred to as nervousness or nervous disorder.

The application of these concepts in group programmes, where mindfulness of one’s own thinking, feeling, and acting can change one’s relationship to the world, serves both as prevention and as an improvement of the mentioned disorders and psychopathological conditions. In the second part of the article, it is discussed how mental, behavioural, and eurythmy exercises can foster a new inner orientation, making it accessible for everyday life.

Activity-Based or Anthroposophy-Based Stress Reduction versus MBSR

The current therapy concept, based on Steiner’s lecture Nervousness and the I (12), has been referred to by the “Perseus Research Team” (14) as either Anthroposophy-Based or Activity-Based Stress Reduction (ABSR) in developing the stress reduction programme, based on the well-known MBSR programmes (15). The core aspect of the programme is daily activity and the corresponding eurythmy. Unlike in the well-known mindfulness-based MBSR seminars, the ABSR courses do not focus on meditation but rather on actively engaging with, permeating, and playfully changing daily activities as a means of sustainable stress management across eight steps for seven forms of nervousness.

Steiner’s exercises for nervousness are, although not widely known, a practical application of the eightfold path he greatly valued. This connection to the eightfold path of Buddha forms the bridge to the mindfulness-based MBSR stress reduction programmes. MBSR programmes are based on Buddhist meditation practices and values, with the body scan being one of the core elements. Thus, the two programmes share a spiritual origin and can be viewed as siblings, which should indeed be recognised.

The development team, which has been united since 2021 as the “Perseus Research Society” (14), aims to differentiate between the two approaches in their individual expressions, creating awareness of their differences.

The Lecture on Nervousness and the I

In an earlier edition of the lecture, it becomes clear that in addition to various types of nervousness – such as haste in the life of the soul, indecisiveness, and the imitation of organic illnesses – the causes of nervousness are also briefly outlined, as being rooted in the “weakening of the etheric body [life body] through the culture of the times and through doing things without interest.” Following this are the exercises:

• “Consciously misplacing objects,”
• “Consciously changing writing habits,”
• “Thinking events, dramas, etc. backwards,”
• “Observing one’s own gestures,” doing some things “differently than usual” (e.g., using the left hand),
• “Denying, suppressing small desires,”
• “Considering the pros and cons of a matter,”
• “Restraint in judgement, especially when personally involved.”

The detailed content descriptions of the exercises listed from the lecture Nervousness and the I (12, p. 262) raise the question of which connections exist between the seven exercises and the forms of nervousness. It is noticeable that the first exercise directly ties into the depiction of “mild forgetfulness” (12, p. 13). If we move forward from this central section not only to the following exercises but also backward to the descriptions of other types of nervousness, we can find connections between the exercises and particular forms of nervousness. In this context, the following align:

• The “conscious changing of writing habits” with the “importance of the connection between the innermost core of being and activity” and the description that “for the entirety of a human being, there is hardly anything worse than being inwardly, with one’s heart, distant from what the head must pursue” (12, p. 12),
• “Thinking backwards” through sequences of actions and the harm of “rote learning” (12, p. 12),
• “Observing one’s own gestures” and the “nervous hustle in public life,” which Rudolf Steiner referred to as “political alcoholism” (12, p. 11),
• “Denying desires” in connection with “the causes of the so-called organic illnesses,” which are caused by the lack of interest and inner engagement (12, p. 10),
• “Considering the pros and cons of a matter,” in the face of indecisiveness as a form of nervousness (12, p. 14),
• “Restraint in judgement” in connection with self-observation and affect control, where many cases of nervousness would otherwise arise (12, p. 10).

The relationships of the lecture topics presented here show that the seven forms of nervousness reflect the connections with the seven exercises.

Comparison with the Eightfold Path of Gautama Buddha

If one compares the principles for developing the Eightfold Path, which are today viewed as the qualities of mindfulness, in Rudolf Steiner's "Exercises for the Days of the Week" (16, pp. 68-73) and the related weekdays or planetary influences with the forms of nervousness from Nervousness and Selfhood (12), one finds a considerable agreement with the topics addressed. These are listed in the same order:

1. Saturday "Ideas, the right opinion" (Saturn) - "Not being able to hold thoughts properly and to follow them to their consequences" (12, p. 10)
2. Sunday "Resolving, right judgement" (Sun) - "Not being able to advance to decisions" (12, p. 10)
3. Monday "Speaking, the right word" (Moon) - "Nervousness in forms of illness that sometimes deceptively mimic organic diseases" (12, p. 10)
4. Tuesday "External actions, the right deed" (Mars) - "Nervous activity in public life" (12, p. 11)
5. Wednesday "The arrangement of life, right standpoint" (Mercury) - "A slight bond of interest connects [...] the human soul core with what people assume" (12, p. 12)
6. Thursday "Human striving, letting all preceding exercises become habit" (Jupiter) - "A slight connection [...] between the human soul core and what the person does" (12, p. 12)
7. Friday "Learning from life, the right memory" (Venus) - "Easy [frequent] forgetfulness" (12, p. 13)
8. Summary: "The right contemplation"

The last point is not so obviously mentioned in the lecture Nervousness and Selfhood (12), but can be found at the beginning and end of the lecture as well as in some intermediate remarks, where the importance of the members of being (physical body, etheric body, astral body, ego) for human life and the effects of the exercises against nervousness are described. The thematic agreement of the eight points of the "Development of the Eightfold Path" in the description of the "Exercises for the Days of the Week" (16, pp. 68-70) with the typical forms of nervousness should already be evident from the formulation, with the exception of the third point. There, the semantic relationship forms the bridge, insofar as the "suppression of desires, when the non-fulfilment of desires causes no harm" (12, p. 22) is in the realm of speaking.

In the description of the exercises corresponding to the Eightfold Path of Gautama Buddha, it is stated at the beginning: "Man must devote attention and care to certain mental processes which he usually carries out carelessly and inattentively. There are eight such processes." (16, p. 68)

The reference to carelessness and inattentiveness, which today are counted among the essential symptoms of attention deficit disorder, is very apt, so that a certain agreement of Steiner's concept of nervousness with the current diagnosis can be seen. Through Rudolf Steiner's assignment of the exercise elements to the days of the week, significant references to the planetary aspects of the weekdays emerge here, which particularly enable the assignment of vowels in eurythmy.

3. The Secret of the Sevenfold Nature and the Self

Curative Educational Basic Constitutions and Forms of Nervousness

In his curative education course (17) in July 1924, Rudolf Steiner developed fundamental constitutional descriptions of the physical-soul-spiritual interaction with previously unknown differentiation. If one compares the six basic curative educational constitutions with the presentation of nervousness in the lecture Nervousness and Selfhood, numerous correlations can be discovered.

Beginning with the first form of nervousness, it is described as "a haste of soul life" (12, p. 10), where the person "is unable to properly hold onto a thought and to follow it in its consequences, who always jumps from one thought to another, and when you want to hold onto it, it has already long since jumped to another" (12, p. 10). This description fits a person who is driven by their thoughts. As a clinical picture, this appears to a pronounced degree in (thought) obsessive-compulsive disorder or obsessive thoughts, as it is called in the Curative Education Course (17, pp. 80-87), the obsession in which thoughts no longer let go of the person. Another phenomenon is the urge to form ideas, i.e., prejudices, which, as stated in the Curative Education Course, can become paranoid thoughts.

The second type of nervousness addresses another variant of obsessive-compulsive disorders, the so-called compulsive actions (compulsion), in which the condition culminates in the extreme. Here, "people don't know what to do with themselves [...]". They cannot "advance to decisions regarding things about which they should come to decisions [...], but actually never really know what they should do in this or that matter" (12, p. 10). This condition was not described in more detail in the Curative Education Course but often belongs to the first compulsive form.

The third form of nervousness is already more concerning. Here it is about a nervousness in which "gradually more and more, nervousness expresses itself in actual forms of illness for which one perhaps cannot give organic causes; in forms of illness that sometimes deceptively imitate organic diseases, so that one might believe the person has, for example, a serious stomach ailment, while they are only suffering from what is indeed trivially and not significantly, but still summarised under the word 'nervousness'" (12, p. 10). The description here very impressively applies to the so-called "hysterical organ neuroses" or "conversion neuroses", which today appear under the term "somatoform disorder" in the ICD-10. Although in the Curative Education Course only the manifestations of hysteria in children (17, pp. 64-75) with anxiety and depression or agitation were presented, one can clearly find the assignment through the disease designation.

For the next disease designation in the lecture Nervousness and Selfhood (12), a term was newly coined by Rudolf Steiner, namely that of "political alcoholism". The description reads: "In recent times, there has been talk of that kind of nervous activity in public life as a kind of behaviour that otherwise actually only manifests in the individual person when they are just a bit affected by alcohol." (12, p. 11) We know the "nervous activity in public life" as restlessness and bustle of "maniacal" children (17, pp. 88f.). Today it is called hyperactivity. With "political alcoholism", Rudolf Steiner coined a figurative expression from the then experience of adults, as the phenomena in children were probably not as common as they are today.

Rudolf Steiner describes the fifth type of nervousness as the effect of cramming, where "an actual connection of the soul's interest, of the innermost core of being with what one crams in this way, is not present" (12, p. 12). This condition corresponds in an intensified form to the phenomenon of "feeble-mindedness" (17, pp. 87-89), as described in the Curative Education Course. Here it is about the difficulty of being able to absorb anything spiritual at all and to set oneself in motion.

The connection of the sixth type of nervousness with epilepsy from the Curative Education Course only becomes clear from the description of the effects of the corresponding exercise for this form of nervousness on the members of being. Here it says: "When the physical body carries out movements on its own account that go beyond what the soul can actually want, namely what the astral body can want, then that is an unhealthy condition, an overweight of the physical body over the etheric body is then present. In all those who have the conditions just described, we are again dealing with a weakness of the etheric body, which consists in the fact that it can no longer fully direct the physical body. This relationship of the etheric body to the physical body is, from an occult point of view, the basis of all cramping conditions. These are essentially related to the fact that the etheric body exerts less control over the physical body than it should." (12, p. 16) Thus, the text clearly shows the connection of "epileptic phenomena" (17, pp. 49-58) to cramping conditions.

The last type of nervousness of "easy forgetfulness" (12, p. 13) can be clearly linked through the designation with the descriptions of forgetfulness, "the disappearance of impressions" - as it is called in the Curative Education Course (17, pp. 80-88). From a synthesis of the curative educational polarities with the types of nervousness, the following overview can emerge:

• Obsessive thoughts - inability to properly hold onto and follow thoughts
• (Doubt) - inability to advance to decisions
• Hysteria - forms of illness that imitate organic diseases
• Maniacal - public nervous behaviour
• Feeble-minded - little interest in what people assume
• Epilepsy - weak connection to what the person does
• Forgetfulness - easy forgetfulness

From this overview, one can consider the respective matching basic tendencies in the constitutions. Here, one finds the too strong effect of the soul in the first four forms, which thereby experiences a too strong Luciferic tinge. In the last three forms, one sees a too dense physical body that does not or too little absorb the effects of the soul-spiritual and the etheric body and thus works in the body in the sense of the Ahrimanic forces. Furthermore, one can see that the polar curative educational constitutions are each "mirrored". The obsessive thoughts or doubt stand with forgetfulness in their relation to perception, thinking and memory furthest apart or opposite. Somewhat closer are hysteria and epilepsy, belonging to the realm of feeling. In the "middle" maniacal and feeble-mindedness meet. Thus, each pole of the polar constitutions would be recognisable as being under the soul-Luciferic and the physical-Ahrimanic influence respectively.

For our context, it is still to be emphasised that in the above-mentioned constitutional descriptions of the Curative Education Course, especially in feeble-mindedness (17, p. 88), reference is made to depressive states and in hysteria (17, p. 73) additionally to manic reactions that can arise from the one-sidedness of the condition. This shows that depression is not a uniform illness, but can be seen as "intensified effects of nervousness" through the qualities of the constitutions. Thus, these indications also form a bridge to the treatment indications of the "nervousness exercises" (12).

The cited compilation of the aspects of nervousness with the curative educational constitutions makes it clear that the curative educational phenomena can also be treated with the principles of the "nervousness exercises" (12). In addition, the exercises from the lecture (12) are recognisable in principle in the therapeutic indications of the Curative Education Course in the lecture characterisations and in the description of the individual cases of illness (17, p. 90).

The Sevenfold Nature in Franz Lohri, Johannes Greiner and S. O. Prokofieff

The book by Franz Lohri Mystery of the Sevenfold Nature (18, p. 247), which has compiled extensive aspects in the material and artistic appearance of the sevenfold nature, concludes with a reference to a chapter by Johannes Greiner: "Art transforms" (19, pp. 169-186), which bears the title "The Number Seven and the Christ". In it, the effect of Christ is described with the seven Elohim (Spirits of Form) that underlie the manifold phenomena of the sevenfold nature. This allows one to sense the manifold experiences of fascination with the practising handling of the seven themes in the ABSR group course, where participants can feel a deep sense of truth.

Furthermore, in the book by S. O. Prokofieff The Esoteric Path Through the Nineteen Class Lessons (20, pp. 77-87), there is a description of the mantras of the 6th class lesson, which can be seen in connection with the elements of the curative educational constitutions and thus also with the nervousness. Prokofieff describes the working of the Nathanic Jesus-soul together with the Zarathustra-soul for the balancing of the Luciferic and Ahrimanic effects, as mentioned in the nervousness exercises. Peter Selg also refers to these connections in his book on the life's work of S. O. Prokofieff (21, pp. 395-409).

4. ABSR and Anxiety Disorders as "Soul Distresses on the Path to Freedom"

3. The Secret of the Sevenfold Nature and the Self

Curative Educational Basic Constitutions and Forms of Nervousness

In his curative education course (17) in July 1924, Rudolf Steiner developed fundamental constitutional descriptions of the physical-soul-spiritual interaction with previously unknown differentiation. If one compares the six basic curative educational constitutions with the presentation of nervousness in the lecture Nervousness and Selfhood, numerous correlations can be discovered.

Beginning with the first form of nervousness, it is described as "a haste of soul life" (12, p. 10), where the person "is unable to properly hold onto a thought and to follow it in its consequences, who always jumps from one thought to another, and when you want to hold onto it, it has already long since jumped to another" (12, p. 10). This description fits a person who is driven by their thoughts. As a clinical picture, this appears to a pronounced degree in (thought) obsessive-compulsive disorder or obsessive thoughts, as it is called in the Curative Education Course (17, pp. 80-87), the obsession in which thoughts no longer let go of the person. Another phenomenon is the urge to form ideas, i.e., prejudices, which, as stated in the Curative Education Course, can become paranoid thoughts.

The second type of nervousness addresses another variant of obsessive-compulsive disorders, the so-called compulsive actions (compulsion), in which the condition culminates in the extreme. Here, "people don't know what to do with themselves [...]". They cannot "advance to decisions regarding things about which they should come to decisions [...], but actually never really know what they should do in this or that matter" (12, p. 10). This condition was not described in more detail in the Curative Education Course but often belongs to the first compulsive form.

The third form of nervousness is already more concerning. Here it is about a nervousness in which "gradually more and more, nervousness expresses itself in actual forms of illness for which one perhaps cannot give organic causes; in forms of illness that sometimes deceptively imitate organic diseases, so that one might believe the person has, for example, a serious stomach ailment, while they are only suffering from what is indeed trivially and not significantly, but still summarised under the word 'nervousness'" (12, p. 10). The description here very impressively applies to the so-called "hysterical organ neuroses" or "conversion neuroses", which today appear under the term "somatoform disorder" in the ICD-10. Although in the Curative Education Course only the manifestations of hysteria in children (17, pp. 64-75) with anxiety and depression or agitation were presented, one can clearly find the assignment through the disease designation.

For the next disease designation in the lecture Nervousness and Selfhood (12), a term was newly coined by Rudolf Steiner, namely that of "political alcoholism". The description reads: "In recent times, there has been talk of that kind of nervous activity in public life as a kind of behaviour that otherwise actually only manifests in the individual person when they are just a bit affected by alcohol." (12, p. 11) We know the "nervous activity in public life" as restlessness and bustle of "maniacal" children (17, pp. 88f.). Today it is called hyperactivity. With "political alcoholism", Rudolf Steiner coined a figurative expression from the then experience of adults, as the phenomena in children were probably not as common as they are today.

Rudolf Steiner describes the fifth type of nervousness as the effect of cramming, where "an actual connection of the soul's interest, of the innermost core of being with what one crams in this way, is not present" (12, p. 12). This condition corresponds in an intensified form to the phenomenon of "feeble-mindedness" (17, pp. 87-89), as described in the Curative Education Course. Here it is about the difficulty of being able to absorb anything spiritual at all and to set oneself in motion.

The connection of the sixth type of nervousness with epilepsy from the Curative Education Course only becomes clear from the description of the effects of the corresponding exercise for this form of nervousness on the members of being. Here it says: "When the physical body carries out movements on its own account that go beyond what the soul can actually want, namely what the astral body can want, then that is an unhealthy condition, an overweight of the physical body over the etheric body is then present. In all those who have the conditions just described, we are again dealing with a weakness of the etheric body, which consists in the fact that it can no longer fully direct the physical body. This relationship of the etheric body to the physical body is, from an occult point of view, the basis of all cramping conditions. These are essentially related to the fact that the etheric body exerts less control over the physical body than it should." (12, p. 16) Thus, the text clearly shows the connection of "epileptic phenomena" (17, pp. 49-58) to cramping conditions.

The last type of nervousness of "easy forgetfulness" (12, p. 13) can be clearly linked through the designation with the descriptions of forgetfulness, "the disappearance of impressions" - as it is called in the Curative Education Course (17, pp. 80-88). From a synthesis of the curative educational polarities with the types of nervousness, the following overview can emerge:

• Obsessive thoughts - inability to properly hold onto and follow thoughts
• (Doubt) - inability to advance to decisions
• Hysteria - forms of illness that imitate organic diseases
• Maniacal - public nervous behaviour
• Feeble-minded - little interest in what people assume
• Epilepsy - weak connection to what the person does
• Forgetfulness - easy forgetfulness

From this overview, one can consider the respective matching basic tendencies in the constitutions. Here, one finds the too strong effect of the soul in the first four forms, which thereby experiences a too strong Luciferic tinge. In the last three forms, one sees a too dense physical body that does not or too little absorb the effects of the soul-spiritual and the etheric body and thus works in the body in the sense of the Ahrimanic forces. Furthermore, one can see that the polar curative educational constitutions are each "mirrored". The obsessive thoughts or doubt stand with forgetfulness in their relation to perception, thinking and memory furthest apart or opposite. Somewhat closer are hysteria and epilepsy, belonging to the realm of feeling. In the "middle" maniacal and feeble-mindedness meet. Thus, each pole of the polar constitutions would be recognisable as being under the soul-Luciferic and the physical-Ahrimanic influence respectively.

For our context, it is still to be emphasised that in the above-mentioned constitutional descriptions of the Curative Education Course, especially in feeble-mindedness (17, p. 88), reference is made to depressive states and in hysteria (17, p. 73) additionally to manic reactions that can arise from the one-sidedness of the condition. This shows that depression is not a uniform illness, but can be seen as "intensified effects of nervousness" through the qualities of the constitutions. Thus, these indications also form a bridge to the treatment indications of the "nervousness exercises" (12).

The cited compilation of the aspects of nervousness with the curative educational constitutions makes it clear that the curative educational phenomena can also be treated with the principles of the "nervousness exercises" (12). In addition, the exercises from the lecture (12) are recognisable in principle in the therapeutic indications of the Curative Education Course in the lecture characterisations and in the description of the individual cases of illness (17, p. 90).

The Sevenfold Nature in Franz Lohri, Johannes Greiner and S. O. Prokofieff

The book by Franz Lohri Mystery of the Sevenfold Nature (18, p. 247), which has compiled extensive aspects in the material and artistic appearance of the sevenfold nature, concludes with a reference to a chapter by Johannes Greiner: "Art transforms" (19, pp. 169-186), which bears the title "The Number Seven and the Christ". In it, the effect of Christ is described with the seven Elohim (Spirits of Form) that underlie the manifold phenomena of the sevenfold nature. This allows one to sense the manifold experiences of fascination with the practising handling of the seven themes in the ABSR group course, where participants can feel a deep sense of truth.

Furthermore, in the book by S. O. Prokofieff The Esoteric Path Through the Nineteen Class Lessons (20, pp. 77-87), there is a description of the mantras of the 6th class lesson, which can be seen in connection with the elements of the curative educational constitutions and thus also with the nervousness. Prokofieff describes the working of the Nathanic Jesus-soul together with the Zarathustra-soul for the balancing of the Luciferic and Ahrimanic effects, as mentioned in the nervousness exercises. Peter Selg also refers to these connections in his book on the life's work of S. O. Prokofieff (21, pp. 395-409).

4. ABSR and Anxiety Disorders as "Soul Distresses on the Path to Freedom"

Menschheitsgeschichtliche Ursprünge der seelischen Belastung

In der Geheimwissenschaft im Umriss (22) stellt Rudolf Steiner die Weltentwicklung im Zusammenhang mit der Mensch pasted TH Same with this: Certainly, I'll translate this text into British English while preserving the HTML code. Here's the translation:

Historical Origins of Psychological Stress in Human Development

In Outline of Esoteric Science (22), Rudolf Steiner presents world development in connection with human development. From the very beginning of human development, he sees the causal forces at work that lead to today's psychological stresses and anxieties, to error, fear and anxiety. Steiner emphasises that in the soul experience, "fear and similar feelings [...] are only accompanying phenomena of man's development towards freedom" (22, p. 256).

According to Steiner, on the path to individual freedom, humans encounter initially hindering beings that belong to the soul-spiritual world. These adversarial beings are not simply "evil", as is often described. They are permitted by divine world guidance and ultimately serve human development. Goethe had already grasped this in the first part of his Faust, where he has Mephisto say: "I am part of that power which eternally wills evil and eternally works good." (23)

Rudolf Steiner further explains that in the years 1842 to 1879, a decisive battle took place in the spiritual world, in which the Archangel Michael "cleansed" the supersensible world of these adversarial beings, and that they therefore plunged into the human soul (24, pp. 232-238). Understanding these spiritual events could be very helpful in comprehending the nervousness that was already spreading at that time and the emerging anxieties, as well as the development of specific psychiatric treatment forms such as hypnosis or Sigmund Freud's psychoanalysis. For the spiritual consideration of anxiety phenomena, it is thus necessary to include this working of spiritual beings.

Simultaneously with this intensified effect of the (Luciferic and Ahrimanic) adversarial beings in the human soul and on the human body, a loosening of the members of being and the soul forces took place. These changes manifest themselves in two ways: on the one hand as intensified association, i.e. as a neurotic "tumbling together" of the soul forces; on the other hand as loosening, i.e. as dissociation, when the ego is no (longer) able to order thinking, feeling and willing in their interaction (25, p. 60, Fig. 1). This was caused by humanity's "crossing the threshold into the supersensible world" during the time of consciousness soul development (26, pp. 162, 192). The disharmony in the outer world could, according to Steiner, lead to hysteria and similar conditions as signs of nervousness (27, p. 167).

Spiritual Aids for the Treatment of Anxiety Disorders

As another important change, Rudolf Steiner describes that since 1721, the "etheric heart" has been detaching from the physical heart (26, pp. 122f.). By the year 2100, the etheric heart, which lies between the physical heart and the heart chakra, will have detached in all humans. In our view, a consequence of this development could be heart thinking, where thinking is accompanied by feeling and will impulses. But new perceptual abilities, which appear today as high sensitivity, can also result from this. On the other hand, if the development of these abilities is inhibited, an increased occurrence of nervousness and anxieties as well as the diseases referred to as attention deficit disorder would be observed.

According to Rudolf Steiner, the greatest secret of human development is the reappearance of Christ in a non-sensory, but elemental-etheric form from the year 1933 (28). Of course, the experience of this event is not tied to religious affiliation but can be experienced by all people. Meanwhile, there are numerous experience reports on this topic that have confirmed Steiner's prophecies (29). The effect of this experience can be described as gaining greater self-confidence and orientation towards the essential in life. In particular, Steiner describes that this would enable people to develop an ability and strength to counter the increasingly powerful "technicisms" of the living world, in order not to succumb to the Ahrimanic force that can be grasped in the spiritual. "That which is to lead people out of this must be brought from a new understanding of Christ." (30, p. 188)

Furthermore, Steiner characterises the relationship between the Luciferic and Ahrimanic forces as they have manifested since the beginning of the 19th century. The Luciferic is more effective in feelings, the Ahrimanic more in human understanding. The Ahrimanic influence is becoming increasingly significant today with the development of technical devices. As help against this development, Steiner expected the Christ event in the first half of the 20th century. People would thus have received the opportunity to permeate themselves with this Christ force and "to let the necessary rise of the Ahrimanic powers affect them in the right way". The misfortune of our time consists in the fact that "people sail into the Ahrimanic without being carried by the Christ force" (30, p. 175). According to Steiner, this subconscious effect of intellectual, materialistic untruthfulness and technologisation results in a "longing deprivation" with "fear of life", which leads to nervousness in children, already showing at the beginning of the 20th century (30, p. 182). This mood continued to affect subsequent generations and reveals itself today as anxieties and nervousness, such as in attention deficit disorder (9).

Is There a Healing Task for Anxieties?

Upon unbiased observation, it can be seen that the everyday actions of today's people are increasingly determined from outside, by practical constraints, and often do not correspond to their feelings and inner convictions. This can only be overcome by gaining one's own freedom and compassion or love in thinking, feeling and willing.

Here, the significance of various anxieties becomes apparent, which can have a promoting effect on this process by showing that orientation to purely external circumstances of life does not provide a true basis for shaping life. The resistance that anxieties offer to these externalities questions our attitudes in a deeper sense and offers a chance to see through the illusions and false ideas about one's own life. One can even go so far as to say that anxieties have a healing task and can help to overcome these illusions.

In connection with false ideas, Rudolf Steiner spoke of "normal thinking" as being a "will-o'-the-wisp" (31, p. 30). This word refers to will-o'-the-wisps, i.e. confusing thought beings that lead astray, as Goethe had already vividly described in his Fairy Tale of the Green Snake and the Beautiful Lily (32, pp. 63-84). Furthermore, it also contains the expression "Liiren" known in Bernese German, which means an endless turning of thoughts. It is precisely this "entanglement" in confusing thoughts and the turning of thoughts that are typical manifestations of today's forms of anxiety.

The Spiritual Scientific Understanding of Anxieties

Rudolf Steiner's spiritual-scientific insights into the subject of fears prove to be important additions and clarification aids for understanding the qualities of fear. What is special about this is that he not only points out spiritual-spiritual references, but in many cases also spiritual-bodily references that have been largely forgotten or ignored in today's science.

The Polarity of Shame and Fright

Rudolf Steiner repeatedly addressed the phenomena of shame, fear and anxiety in his various lectures - especially in public lectures - and characterised them in their physiological contexts. Shame as well as fear and anxiety are emotional processes that express themselves directly in the body: ‘A person turns pale because of fear and anxiety. What has happened there? Or when the person feels: There is something inside me that I want to hide - and he blushes.’ (33, p. 17) Feelings of shame and fear are mental processes, mental experiences. However, they express themselves in physical processes. In the case of fear, one wants to contract all the forces within, to assert oneself; the blood contracts within, as it were. In the chapter ‘The Four-Limbed Earth Man’ in the book From the Akashic Chronicle (34, p. 229) there are also corresponding explanations on the physiology of shame and fear with the expression of blood movement inwards and outwards. In the lecture The Essence of Prayer, which Steiner gave in Berlin on 17 February 1910, the temporal dimension in the appearance of fear is further differentiated. According to this, the effect of shame comes from the known but not always conscious past and that of fear from the unexpected future: ‘While when we look back at the events of the past, our feelings and emotions perhaps assert themselves like a dismissive judgement, like remorse, like shame, the feelings and emotions of fear and dread, of hope, of joy are there from the outset in relation to the future’ (35, p. 111). In ICD-10, the two states of shame and fear are most clearly represented in social phobia and phobic disorder.

Doubt/Hyperscepticism and Phobias

Doubt (36, p. 100f.) occurs in a different dimension than anxiety, fear and shame. It is accompanied by a disturbance of breathing. The entity at work here is Lucifer. His activity can appear as a nightmare during sleep. Steiner also speaks of hyperscepticism (a pathological addiction to brooding and doubt), claustrophobia, astraphobia and agoraphobia (37, pp. 66-99). According to today's terminology, these are obsessive-compulsive disorders. The terms claustrophobia and astraphobia used by Steiner are no longer used today in the scientific nomenclature of psychology. Steiner describes pathological scepticism here as unconscious inspiration from the supersensible sphere of consciousness. As these perceptions occur unconsciously, they express themselves in states of illness. Just as hyperscepticism can be understood as unconscious inspiration, the polar phenomena of claustrophobia, astraphobia and agoraphobia are related to the imagination. This phenomenon is characterised by an unfounded fear of visiting certain places or situations, so that they can be avoided or only visited with fear. Hyperscepticism arises at the ‘inner boundary of the soul’, which Steiner associates with predominant Luciferian effects (38, p. 171f.). Claustrophobia, astraphobia and agoraphobia are located at the boundary to the sensory world, at the other boundary of consciousness, where Ahriman exerts a numbing effect (39, p. 139). According to Rudolf Steiner, these illnesses can be overcome through the exercises of imagination and inspiration (37, p. 70).

Most Terrifying Confusion as an Intensification of Anxiety

According to Steiner, in addition to doubt, another feeling can occur on the border to the spiritual world: the ‘most terrible confusion’ as a ‘tremendous increase in the feeling of fear and dread’ (40, p. 101). It does not occur (like doubt) in the inner experience or even in dream consciousness, which is focussed on the past, but in the encounter with the outer world, with external natural processes. Here there is an encounter with the sensory world with ahrimanic effects of consciousness that appear from the future. An exhalation tendency takes place here that has no limits. It is also to be understood as the opposite pole to the suppression of breathing of the nightmare of doubt. A polarity can therefore be identified between the stagnation of breathing during doubt and losing oneself in breathing during the most terrifying confusion.

Central to the onset of the most terrifying confusion, which today is referred to as dissociation, is a momentary overload and helplessness to react adequately to a completely unexpected situation. The direct consequence of this is confusion, so that the context of the events can no longer be found. This is because the most terrifying confusion provokes a mental and physical state in which the elements of the being no longer interact in a meaningful way. The physiological reaction is a numbness that goes beyond the frightening pallor, which is also known as ‘freezing’. If the state of reaction does not subside or is imposed by recurring memories and again triggers the most terrible confusion, we are dealing with a so-called trauma sequelae disorder or, as it is called today in the psychiatric nomenclature according to ICD-10, acute or post-traumatic stress disorder.

In this context, Steiner describes the phenomenon of stress-induced dissociation of the essential elements, as shown in Fig. 1 above. One of the essential phenomena of dissociation is the sudden emergence of memories into consciousness, also known as a ‘flashback’. In the normal process of remembering, the ego accesses the ideas that it has unconsciously formed in the etheric body up to the boundary of the physical body and brings them back into consciousness. The temporary forgetting here is an active process that makes the soul ready to absorb new experiences. In the case of dissociation, it is replaced by not being able to forget. The phenomenon of the dissociation of the essential elements is also found in near-death experiences, as described by Rudolf Steiner in The Secret Science in Outline (22, pp. 96-98).

Besonders vor dem Hintergrund der im Laufe der jetzigen Menschheitsentwicklung stattfindenden konstitutionellen Veränderungen mit dem oben geschilderten Gang der Menschheit über die Schwelle der geistigen Welt wird verständlich, dass die Bereitschaft zur Ausbildung von Traumafolgestörungen durch die Tendenz zur Dissoziation der Seelen- und Wesensglieder immer größer wird. Bei sensiblen Menschen kann schon das Erfahren über und das Miterleben von Traumata bei nahen Bezugspersonen nach DSM-5 zu einer akuten oder posttraumatischen Stressreaktion führen. Angesichts des Fortschreitens dieser menschheitsgeschichtlichen konstitutionellen Veränderungen ist zu erwarten, dass der Dissoziationszustand zu einer Grundveranlagung wird und es nur dann ein gesundes Seelenleben geben wird, wenn der Mensch bewusst einen Übungsweg antritt, um durch seine lch-Wirksamkeit die anderen Wesensglieder der Seele und des Leibes zu stärken.

Worry

Anxiety, today's generalised anxiety disorder, is not a specific, situation-oriented disorder but, according to ICD-10, a ‘free-floating manifestation of anxiety’. It is characterised by nervous weaknesses such as trembling or cramps, and often also a sullen mood with existential pathological fears, including unfounded fear of death. In addition to confirming the transgenerational cause of this disorder (41, p. 59f.), Steiner also refers to the fear of ‘active thinking’ (42, p. 67). This basic tendency to think passively, to think through a situation in an unclear way, holds people back from going beyond themselves. However, according to Steiner, it is precisely here that one detaches oneself from one's narrowest interests (42, p. 73). However, the widespread attitude of passive, clinging thinking is the basis for being absorbed in everyday worries and the increased empathy with one's own body as the essential manifestations of these neurotic fears.

Panic

Anxiety disorders also include panic, which usually occurs when the ego has become detached from the body in a resting state and can no longer hold the forces of its elemental body together. The reaction known as a panic attack develops gradually, although those affected cannot say exactly when it started. In spiritual scientific terms, it can also be described as a person entering the elemental-spiritual atmosphere of the body without consciousness, which can manifest itself, for example, in additional feelings of alienation. The person affected by panic descends into the lower nature of his body without his ego-consciousness (43, p. 167). Like shame, this disorder is probably caused by the work of Lucifer, so that it can therefore also be understood as an unconscious inspiration. Agoraphobia, which is caused by Ahrimanic activity at the boundary of consciousness, is an unconscious imagination.

Forms of Anxiety According to Rudolf Steiner and in the ICD-10 Diagnostic Code

The anxiety phenomena that Rudolf Steiner describes are, as mentioned above, conceptually quite differentiated. These entities can be understood as polarities, with fright and shame, doubt and agoraphobia, as well as panic and most terrifying confusion opposing each other.

With regard to the soul forces, the anxieties manifest themselves in the two configurations already mentioned: in the strengthened association as neurotic "tumbling into each other" and in the loosening as dissociation. The loosening of the members of being, of the etheric body from the physical body, and of the astral body from the etheric body, is described by Rudolf Steiner as a constitutional change in the course of human development. This loosening leads to an increased tendency towards dissociation, which can manifest as anxiety disorders.

Forms of Anxiety According to Rudolf Steiner and in the ICD-10 Diagnostic Code

The phenomena of fear that Rudolf Steiner describes are conceptually quite differentiated, as mentioned above. These entities can be understood as polarities, whereby fright and shame, doubt and agoraphobia, as well as panic and the most terrifying confusion are juxtaposed.

In relation to the forces of the soul, the fears show themselves in the two configurations already mentioned: in the intensified association as neurotic ‘tumbling into each other’ and in the loosening as dissociation. The loosening of the essential elements, the etheric body from the physical body and the astral body from the etheric body as well as the ego from the soul body, also plays an important role as the basis of the anxiety phenomena (Fig. 1, 44 p. 160).

It has been shown that the physiological basis is always the ‘blood person’, who remains hidden with the ‘bumping’ of the past inside, in the soul. This is where thinking, feeling and willing are touched by the feeling of shame. In the encounter with the unexpected or feared future in the sensory world, the three parts of the soul - thinking, feeling and willing - are torn apart when they are confronted with shock or fear. There is a connection between shame and the luciferic entities and between fright and fear and the ahrimanic entities.

All diagnoses from the ICD diagnosis code have already been described by Rudolf Steiner (Tab. 1, 45 p. 161).

Table 1

Encounter with Luciferic beings

Shame  corresponds to social phobia (F40.1)

Panic corresponds to panic disorder (F41.0).

Doubt and hyperscepticism are related to obsessive-compulsive disorder (F42.0).

Encounter with Ahrimanic beings

Fright, Fear and Hate correspond to specific (isolated) phobias (F40.2).

Agoraphobia (F40.0) is explicitly mentioned by Steiner.

Most terrifying confusion corresponds to acute stress reaction (F43.0) and post-traumatic stress disorder (F43.1).

Worry is equivalent to generalised anxiety disorder (F41.1).

It is noticeable that the list of official ICD-10 diagnoses does not contain a clear physiological categorisation or a categorisation that corresponds to the opponent beings. The ICD-10 terms are unable to distinguish this and are based on a nominalistic conceptualisation of anxiety disorders. On closer inspection, it is difficult to differentiate between the purely symptomatically categorised anxiety disorders of the ICD-10, as there are large overlaps, so that anxiety researchers may wish to abandon this differentiation. In Rudolf Steiner's descriptions, on the other hand, there are precise differentiating qualities that also make it easier for the therapeutic approach to decide whether the ‘solution’ or the ‘attachment’ tendencies should be promoted more to balance the dynamics of the illness. A detailed elaboration of Rudolf Steiner's textual sources and a comparison of his descriptions with today's concepts of illness in psychiatry can be found in Rudolf Steiner (46).
Spiritual-scientific healing methods for anxiety

In dealing with the various forms of stress disorders, anxiety and nervousness, the spiritual-scientific exercise and training path, as it has now been developed in the form of ABSR, offers a method of stabilisation as a form of salutogenesis from its inner context of understanding these disorders (47, pp. 322-331). Based on the empowerment of perception, thinking, feeling, willing and acting with the help of the above-mentioned ‘active’ and additional eurythmic exercises, this training leads to the strengthening of the soul forces. The specific implementation and the results of previous analyses of changes in psychological qualities will follow in a second part of this article.

Dr. med. Harald Haas
Psychiatrie und Psychotherapie FMH
Anthroposophische Psychotherapie VAOAS und GAÄD
Anthroposophische Psychotherapie DtGAP
harald.haasbe@bluewin.ch
www.achtsamwerden.ch

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