The Rudolf Steiner Archive

14. Mysteries and Secret Schools, Vegetarianism, Pythagoras, Diet, and Temperament

[ 1 ] Our present age is marked by reform. Everywhere there are reform movements and efforts at reform. Dissatisfied with the status quo and with what has been handed down through the ages, and unfulfilled by their past experiences, people seek to shape and develop something new and to find salvation in something else. And so it must be; for everything in the universe—the great whole, all cultures, the individual human being—everything is in the process of becoming, of developing; there is no standstill.

[ 2 ] How grand and powerful the ideas of individual reformers often are, yet how distorted and taken to extremes they are by the masses. Let’s take one of our most outstanding reform movements as an example. There is a movement that has never been seen before in any cultural era, [one that seems very strange to some:] it is the “women’s movement.”

[ 3 ] The urge to engage in the great tasks of culture and social life drives women to strive for recognition and equality with men. The circumstances of the times also compel women to do so. She no longer wishes to remain confined to a small circle, bound by unsatisfying conditions or standing alone in the world, without fulfilling work or a purpose in life. No, she wants to participate in cultural life, standing on her own two feet, with the same rights as men. The wonderful ideal of a housewife, which Schiller so beautifully depicts for us in his “Glocke”: “And inside, the virtuous housewife reigns,” is simply no longer an ideal for the vast majority of women today.

[ 4 ] But how misunderstood—and how prone to extremes—is this drive for independence and freedom. Because women have not yet grasped that it is not merely self-confidence in professional life that makes a woman free and independent, nor is arbitrary action a matter of freedom; rather, we must above all become independent and free within ourselves—it is only through the deep processing of our entire inner life, the refinement and purification of our character, that a woman becomes an independent, free being. Whatever the external circumstances may be, they have little influence. The attainment of inner independence then also gives a woman the right to external freedom and independence; and only then can she become a partner to a man, but not his rival. To attain this true inner independence, only spiritual science can show us the way; all other striving for freedom leads to no higher goal.

[ 5 ] Let’s move on to another field: naturopathy. It has been found that many of today’s illnesses can be traced back to modern cultural life. The struggle for existence leaves people with little time for rest, much less for recovery. It is believed that because our ancestors lived so completely in nature—in fresh air, unencumbered by clothing, [on a simple diet]—this was the decisive factor in their health. And because modern medical science sometimes fails to find the right solution, people believe that a “return to nature”—a life in harmony with nature—would be the healthiest approach. They take earth, water, air, and heat and apply them wherever possible, in every conceivable situation.

[ 6 ] But in doing so, one fails to consider that human beings are individual beings who are no longer connected to all the elements. For some people, sunbathing is entirely inappropriate; for others, hydrotherapy can be extremely harmful. If human health is to be achieved from the standpoint of esoteric science, then an individualized approach will be necessary. In this way, each person will receive the treatment that is beneficial to their innermost nature, their temperament, their entire character, and their spiritual constitution.

[ 7 ] Human beings, however, are always closely connected to the eternal laws, and only in accordance with these can a complete healing of the individual—a complete harmony between the human being and his or her physical and psychological organism—be achieved. For human beings, there is no “return to nature” in the sense that they believe nature to be the highest reality, but only a “through nature to the spirit.”

[ 8 ] Vegetarianism usually goes hand in hand with natural healing methods. People are convinced that animal-based foods contain something that is not beneficial to health; they believe it would be more beneficial for humans to consume plant-based foods, and they go so far as to consider even milk—and the cheese and similar products made from it—unsuitable for the diet. Everywhere, people turn to plant-based products to obtain proper variety and a complete substitute for meat-based foods. While this lifestyle is certainly very wholesome, whether everyone can maintain it over the long term is another matter. For a vegetarian lifestyle without spiritual pursuit inevitably leads to illness. It is said [that vegetarianism was known in Greece centuries before Christ, and] that the great sage of antiquity, Pythagoras, was the founder of vegetarianism. One must ask, then: Who was Pythagoras, and why did he live as a vegetarian? And with that, we enter the realm of the secret schools, the mysteries.

[ 9 ] Throughout the ages and scattered across all corners of the world, there have always been secret schools whose members strove, through strict self-discipline, diligent study, and meditation, to penetrate the hidden reality of the world and look beyond the veil of the transitory. In Greece, it was particularly Pythagoras, one of the great initiates, who worked in this spirit. He had gathered disciples around him, whom he initiated into the mysteries after they had undergone rigorous trials. At the same time, he also imposed strict dietary rules. Intoxicating beverages were completely frowned upon. Likewise, the consumption of meat and legumes was strictly forbidden. Even in later times, rules governing the students’ way of life were established in all secret schools. For the student is to learn to choose food according to the principles of spiritual knowledge. He must know that the power of certain beings lies in what he consumes as food. And if a person wishes to become the master of his own organism, he must choose his food consciously.

[ 10 ] Once one understands which entities are attracted by this or that food, one also recognizes the significance of nutrition. In earlier times, even within the major religious communities—for example, in Judaism and Catholicism—people were aware of the effects of food. Violating these rules was punished by expulsion from the community.

[ 11 ] In Brahmanism, too, the period between Christmas and Easter was dedicated to Vishnu. Those who called themselves his servants observed this time through abstinence—for example, from all legumes, oil, meat, salt, and intoxicating beverages. At that time, people still had a vivid sense of the connection between the microcosm and the macrocosm, and every adult member of the community was required to make themselves more receptive to certain spiritual forces at very specific times, so that they might celebrate a rebirth and resurrection together with all of nature. These were the periods before Christmas and before Easter.

[ 12 ] Now let’s take a look at what food actually is. Few areas attract as much interest as nutrition; for the demands that modern life places on an individual’s performance make it essential to eat well [and heartily]. We see that we need food to sustain our bodies. Through food, we supply our bodies with the forces that build and sustain them. From a purely scientific standpoint, food is a source of energy. Esoteric science, however, states: The trinity manifests itself throughout nature. Every thing consists of form, life, and consciousness.

[ 13 ] Everything in nature is animated and imbued with spirit. We derive our nourishment from the animal and plant kingdoms. The animal has its physical [body], [its] etheric [body], and [its] astral body in the physical world; the group ego of the animals is on the astral plane. When the animal is dead, the influence of the animal nature has not yet ceased; for the principle of the animal continues to act after the animal’s death.

[ 14 ] The same is true of plants. A plant has its physical and etheric bodies on the physical plane, its astral body in the astral world, and the plant’s “I” is in Devachan. The principle at work within the plant will continue to be effective even after the plant has been prepared. But the nourishing effect extends not only to the physical and vital bodies, but also to the other aspects of human life.

[ 15 ] And now, in the context of our spiritual quest, let us talk about nutrition. While meditation and concentration exercises will certainly be the main focus, [the way the seeker nourishes himself will not be insignificant] once the work on the astral body begins.

[ 16 ] Above all, it is important to avoid alcohol in any form; even alcohol-filled candies have a very harmful effect. Alcohol and spiritual practices lead down the worst paths! From a scientific standpoint, its harmful influence on brain function has already been proven; how much more should a person who directs all their efforts toward the spiritual refrain from a pleasure that completely precludes the recognition of the spiritual?

[ 17 ] Eating meat and fish is not advisable. When eating meat, a person consumes the animal's entire passion, and when eating fish, he consumes the entire worldly kama [...].

[ 18 ] Mushrooms are extremely harmful. They contain inhibiting lunar energy, and anything that originated on the moon leads to stagnation. Likewise, legumes are not very advisable due to their excessively high nitrogen content. Nitrogen contaminates the etheric body.

[ 19 ] Let’s take a look at some of the most glaring negative traits and relate them to various nutrients. If a person possesses a high degree of independence and is very prone to selfishness, they should consume little concentrated sugar; for sugar promotes independence. On the other hand, someone who lacks inner and outer stability and believes they must always rely on support and assistance should consume plenty of sugar to become more independent. If someone is greatly dominated by [anger], they should avoid using a lot of spices in their food, especially salt and pepper. If someone is very prone to laziness and idleness, they should especially avoid nitrogen-rich foods; instead, they should choose fruits and vegetables as their main diet.

[ 20 ] Anyone who wishes to tackle the difficult problem of mastering sexual passion—that passion which, when expressed in a base manner, degrades humans to a level below that of animals, but when transformed brings them closest to their divinity—should consume as little protein-rich food as possible. Excessive consumption of protein causes the reproductive substances to become excessive, which in turn makes it very difficult to control sexual desire.

[ 21 ] If someone is prone to envy, resentment, and deceit, cucumbers, pumpkins, and all vine-grown plants are not beneficial for them. One must also be somewhat cautious when eating fruit. People who are very prone to emotional infatuation should not eat melons. The sweet, intoxicating scent [of this fruit] clouds clear mental awareness. Even eating apples in large quantities is not beneficial for everyone. In certain people, it intensifies the desire for power and often leads to rudeness and brutality. Cherries and strawberries are not suitable for everyone due to their high iron content. Bananas, dates, and figs are more beneficial.

[ 22 ] When it comes to nuts, too, one can make a specific selection. If someone wants to train their mind, they need, above all, a well-developed, healthy brain. Nowadays, parents rarely provide their children with such a well-developed brain, and so supplementary measures are needed to strengthen the brain; above all, it is the hazelnut that provides the nutrients necessary for brain development. All other types of nuts are less valuable. Peanuts should be avoided altogether.

[ 23 ] As for fats, we should give preference to butter made from milk. Hazelnut butter would also be advisable.

[ 24 ] Now let’s turn to the luxury foods: coffee and tea. Drinking coffee promotes logical thinking. But drinking coffee alone does not make us logical thinkers; there is more to it than that. For people in whom the principle of reasoning does not predominate—as is often the case with women—excessive coffee consumption leads to hysteria. Drinking tea generates good ideas. However, one can also cultivate good ideas through specific exercises.

[ 25 ] During a period of spiritual pursuit, it is especially important for a person to live a life of moderation! “Moderation purifies the emotions, awakens one’s abilities, brightens the spirit, and strengthens the memory. Through it, the soul is almost relieved of its earthly burden and thereby enjoys a higher freedom,” as an ancient sage once said.

[ 26 ] If a person were to eat a great deal and often, he would be unable to produce any fruitful thoughts. For if digestion consumes a great deal of energy, there is none left for mental activity. It is precisely those who have enriched the world with the products of their minds who have lived on a very meager diet. Schiller, Shakespeare, and many other poets, to whom we owe magnificent works, worked their way through severe deprivation. The mind is never as clear as after a long fast. In the history of religious orders and in the biographies of the saints, one also finds numerous examples of the effects of a life of abstinence. The greatest saints lived on nothing but fruit, bread, and water, and no miracle-working saint is known to have demonstrated divine powers while partaking of a sumptuous meal. All the great sages of antiquity, too, were known for their moderation.

[ 27 ] As a person progresses in their spiritual quest, as the laws of truth and goodness increasingly flow into the “I,” and as the rays of the great spiritual sun increasingly flood and illuminate the “I,” the conscious processing of the life body—or etheric body—begins.

[ 28 ] The eternal essence of the human being—that which passes from one incarnation to the next—manifests itself in each new incarnation in such a way that it brings about a certain interaction among the four members (physical, etheric, astral body, and ego) of human nature; and the way these [four] members interact gives rise to a person’s temperament. Depending on which of these members is particularly prominent, a person presents themselves to us with one temperament or another. Whether the forces of one or the other predominate and outweigh the others determines the distinctive character of human nature—what we call the distinctive character of the temperament. We distinguish four main temperaments: the choleric, sanguine, phlegmatic, and melancholic temperaments. These are blended in the most varied ways within individual people, so that one can only say that one or the other predominates in a given person. When a person works on themselves, they bring harmony, order, and balance to these temperaments. While spiritual exercises will certainly be the main focus in working on the temperaments, a person’s diet will also play a significant role here.

[ 29 ] When the physical principle predominates in a person, it often becomes a kind of obstacle to development. However, a person must be the master of his physical body if he wishes to make use of it. A person is not capable of making full use of his instrument, so that the other principles are inhibited and disharmony arises between the physical body and the other members.

[ 30 ] If the melancholic person works on themselves, they should consume only food that grows very close to the sun. Food that thrives far from the earth, ripened by the full power of the sun—and that would be fruit. Just as spiritual exercises cause the spiritual sun to burn through and illuminate a person, so too, in the physical realm, the solar forces contained in fruit should permeate and interweave with the solidifying and stiffening aspects within the melancholic.

[ 31 ] In the case of the phlegmatic person, in whom the etheric body predominates—keeping the individual functions in balance—and whose self-contained inner life generates inner contentment, and who prefers to live within this inner contentment, so that they feel quite at ease when everything in their organism is in order, and are not at all inclined to direct their inner interest outward or even to develop a strong will: Such a person should consume food that does not grow underground. In particular, they should avoid foods that often take two years to mature before they emerge above ground; for example, a phlegmatic person should not eat black salsify. The seed of this plant takes that long to open itself up to external forces, and the phlegmatic person, too, must undergo a process of transformation before he can take an active part in the outside world. The principle of this plant would only further increase his inner comfort.

[ 32 ] For the Sanguine, in whom the astral body predominates—where a person takes an interest in something but soon loses it, and where a tendency to become quickly enthusiastic and then just as quickly move on to something else is evident—even root vegetables should be chosen as food. One could almost say that a sanguine person must be anchored to the physical realm even through their diet; otherwise, their restlessness might lead them too far afield. Thus, vegetables that thrive underground are even recommended here.

[ 33 ] When the ego is dominant, when the ego exerts a particular influence with its powers and controls the other aspects of human nature, the choleric temperament arises. Above all, the choleric person must avoid foods that are heating and stimulating. Anything stimulating or heavily spiced is extremely harmful to him.

[ 34 ] One might assume that, at a higher level of development, temperament no longer plays a significant role and that diet also no longer has any influence. At the level of mastery, this is indeed the case, for the master has no need for solid food, just as temperament no longer influences or controls him. But he will use the temperaments to achieve effectiveness in the physical world. He employs the choleric temperament to perform his magical acts; he lets the events and occurrences of the physical world pass him by like a sanguine; in his enjoyment of life, he behaves like a phlegmatic; and he broods over his spiritual insights like a melancholic. But it will still be a little while before we reach that point!

[ 35 ] We should strive to bring our entire lives into harmony with our spiritual aspirations. We should not merely live according to our ideals for a short time each day, but rather organize our activities accordingly, choose our tasks with this in mind, and even regulate our diet in such a way as to strive to become harmonious and self-assured individuals, so that we may then engage in life to the best of our ability. Life gives us nothing; everything must be earned.

[ 36 ] This is where Goethe’s beautiful words belong:

“A sincere desire,
A persistent striving,
Is the only thing that will lead you to your goal.
The purpose is not mere chance,
And life gives back only
What you have given it.”