The Grand Delusion of the Materialistic
Approach to Artificial Immunization
By Brane Žilavec, 17 October 2021
The Grand Delusion of the Materialistic
Approach to Artificial Immunization
By Brane Žilavec, 17 October 2021
Amongst many claims that have been widely promoted during the time of the ‘corona pandemic’ was one “that the SARS-CoV-2 virus is so new that our immune system will not recognise it. And therefore, when the need arises, the immune system will not respond in time with the production of antibodies (to such an extent) that they could save our lives. And that’s why we need to be vaccinated. That’s why the whole world needs to be vaccinated.” [1]
This claim originates from a conviction that “growing understanding of the immune system, and the creation of immune memory, can be harnessed in the design of vaccines.” [2] This means that the human organism in some cases does not know what is foreign and dangerous to it until it is introduced inside, either naturally or by help of vaccine. Hence “vaccination is necessary. This technique ‘trains’ our body to recognize dangerous viruses or bacteria, putting it in contact with those same organisms (inactive or dead) or with part of them.” [3]
The thinking behind the development of new ‘vaccines’ – which are in fact gene therapy in disguise – has followed the basic assumption that our immune system is not capable of distinguishing the ‘self’ from all possible variations of ‘non-self’ that exist in our environment. Hence it needs to be helped by means of inoculations of each specific ‘non-self’ which is not yet known to the immune system. And each new inoculation leads to an increase of immunity against communicable illnesses. [4]
For that reason we need to become familiar with the spiritual scientific explanations of the nature and working of the human immune system. This will enable us to recognise those contestable claims of the modern science of immunology which enable the ongoing campaign of vaccination for the “benefit of public health.”
Where Are the ‘Organs’ of Our ‘Immune System’?
Before we present the spiritual scientific understanding of the immune system we need to clarify which structures belong of it. If we look at the standard anatomy and physiology book for medical students we can find the lymphatic system which is commonly associated with immune functions – because “the lymphatic organs are concerned with the production and maturation of lymphocytes, the white blood cells that are primarily responsible for provision of immunity” [5] – but not under the title of immune system. Instead we can find descriptions of defence mechanisms, resistance and immunity in a separate chapter Protection and survival. Thus we can see that in the case of the ‘immune system’ even standard medicine starts with activities and not just with organs of a physiological system that can be easily located as is the case with the nervous system, the respiratory system, the digestive system, etc.
This observation is confirmed by the following description: “The immune system is a network of biological processes that protects an organism from diseases. It detects and responds to a wide variety of pathogens, from viruses to parasitic worms, as well as cancer cells and objects such as wood splinters, distinguishing them from the organism’s own healthy tissue.” [6]
Biological processes are those processes that “are vital for an organism to live, and that shape its capacities for interacting with its environment. Biological processes are made of many chemical reactions or other events that are involved in the persistence and transformation of life forms. Metabolism and homeostasis are examples” [7] of biological processes.
Thus we have here an acknowledgement that the immune system is a sum of activities which are essential for the healthy life of an organism. This network of defensive activities must protect us against all agents of illnesses and not just against parasitic forms of life – the real ones and invented ones, such as ‘viruses-turned-into-lethal-parasites’ [8] – which have attracted the most of public attention due to ongoing fear-mongering in media.
There is not yet enough awareness that “the immune system is not limited to a single set of specialised cells with discrete functions, but is embedded in every cell in the body. When considering the human immune system, therefore, it is important not to neglect the role of tissues which immunologists did not generally consider to be ‘immunological’.” Here is the body map of these tissues and discrete “structures that belong clearly to the immune system itself.” [9]
And “in addition to these basic mechanisms of immunity, the more complex activities of the immune system possess their own structure, although it is diffusely spread” [10] in the whole organism. Only here we finally encounter the activity of white blood cells which are one of the most known parts of the immune system to the wider public.
Although experts do not dispute that these “immunological anatomical structures are critical for the development and normal functioning of the immune system,” it is nevertheless realised that “to describe the immune system in terms of these structures alone – important as they are – would, however, miss a crucial point, which is that this system is highly connected and integrated, containing many soluble and therefore invisible components.” [11]
Yes, scientists have discovered in the case of the ‘immune system’ the existence of ‘invisible components’ – that is, supersensible components. They confess that “one of the best-established aspects of the immune system which has no physical structure at all is the complement system” [12] that enhances its ability to clear microbes and damaged cells from an organism by promoting inflammation with an increase of the bodily temperature.
Thus we can consider “the immune system to be represented by the whole body – each cell in the body has its own internal immune response mechanisms; and there are specialist structures in organs to limit infection. Surveying and integrating these cellular responses, there sits a more specialized or ‘professional’ team of immune cells with their designated structures for cell education and development, and between the two a series of soluble mediators (molecules) and mobile cells are in continuous communication.” All this makes the issues of immunity much more complex than are the explanations in media or by pro-vaccine advocates. The simplifications presented to the public are the source of confusion, for they are far removed from findings of those immunologists who are describing the immune system as a ‘floating brain’. [13]
As the complexity of the brain is a generally known fact, we should not be surprised with the following comparison: “To sum up what scientists have learned (since the beginning of modern research) about the immune system is like trying to reproduce the Sistine Chapel in crayon. The immune system is orchestral in its complexity, with a huge diversity of cells, all communicating among each other with a dictionary’s worth of signals, along with dozens of kinds of molecules designed to help the cells decide what should be destroyed and what should be spared. It acts like a blood-borne brain” [14] with the aim to protect our bodies against all forms of life that are foreign to our being.
Hence we can wonder what gives medical experts such a broad extent of confidence when speaking or writing about what is going on inside the human organism, even claiming that they know better how our immune system should work. Why is the fact not taken into account that the human organism and the immune system are both staggeringly complex? There are a few experts who have admitted – when surveying what has been so far discovered about the working of the immune system – “that there are an awful lot of moving parts. And we don’t really know what the vast majority of them do, or should be doing. We can’t even be sure how to tell when the immune system’s not working right, let alone why not, because we don’t have good metrics of what a healthy human immune system looks like.” [15]
One amongst them even professed that he “regards the immune system as a ‘black box’, in the context that there is not a great deal of knowledge about its internal ‘workings’.” [16] In other words, one can get lost in numerous details discovered by science if one does not know the essential relationships of the activities of various organs and systems of the human being that only anthroposophical spiritual science is able to give to us.
The spiritual-scientific explanation of the nature
and working of the human immunity
The conclusions of those scientists who have openly admitted that they had reached the limits in investigating the human immune system are of no surprise for those who have been studying the nature of the human organism from a spiritual scientific perspective. For the composition of the human being is indeed staggeringly complex! According to Steiner “there is truly nothing in the physically-perceptible world as complicated as the nature of the human being.” [17] And there is more than enough scientific evidence to support this statement – for those who are willing to see it.
This is evident also in the case of the ‘immune system’ which cannot be properly understood without the explanations provided by anthroposophical spiritual science. This is due to the fact that all members of the FOURFOLD HUMAN BEING – ego, astral body, etheric body and physical body – are participating in various ways in what science calls ‘protection and survival’, ‘resistance and immunity’, ‘network of biological processes’ and so on.
From a spiritual-scientific perspective, immunity is one of the results of the activity of the ego organization which has a task to transform and maintain the astral body, the etheric body and the physical body in such conditions as to provide a suitable instrument for the development of each individual. In DOUBLE NATURE OF HUMAN INDIVIDUALITY it is explained that we possess a conscious ego organization which enables our activity of thinking and self-awareness and a subconscious ego organization which plays an indispensable role in all basic life processes of our organism. This includes also protection against homeostatic imbalance, poisons, parasites, stress and all other pathogenic agents (causes of disease).
“What is this ego organization, in reality? In the physical world, it is to be perceived in the form of the physical body. Looking at the physical body of man as it stands in the physical world, we must realize that it has nothing fundamentally in common with the forces working in the physical world. For the moment a human being passes through the gate of death, and the ego organization leaves the physical body, this body begins to be subject to the forces of the external world. This means that the body is no longer built up but is destroyed. If you remember that the physical body is destroyed by the forces that are working in external nature, you will realize at once that the body cannot, in its form, be subject in any way to the forces of the physical world. When the ego organization is forming and shaping the physical body, therefore, this means that it removes the body from the forces that are present in man’s earthly environment. In other words, the ego organization is something quite different from all that is to be found in the physical world.” [18]
One of the key consequences of this fact is that “the streaming of the physical world into man’s organism has a poisonous, destructive effect.” [19] Therefore “we should, above all, realize quite clearly that everything a human being takes in from outside, is like something which should not really form part of him” [20] – because it belongs to another world that is entirely different in its forms and energies.
Therefore if we want to properly grasp any question of human immunity we need to be aware of this fundamental polarity between the human ego organization and the substances and forces of the outside world. In the nutritional principle FOOD AS ‘POISON’ it is explained that “the entire human organism is built up solely of things which were originally poison. We obtained the ability to eat the foods we do today, in that we learned to make ourselves immune to their harmful influences.” [21]
In reality, even now – each time we have a meal or a snack or a drink – “everything we eat [or drink] is a tiny bit poisonous. For life consists in taking in nourishment and our not allowing it to become completely one with us: we offer resistance, and life really consists in this resistance, this defence. But of course, the substances which we take in as nourishment are so slightly poisonous that we are able to offer resistance. For if we take a real poison, it destroys us, because we are unable to defend ourselves against it.” [22] As a result each moment we need to be capable to remove the foreign nature of each morsel of food and each sip of a drink; otherwise we can become unwell and in a serious case when we are no longer immune to the foreign nature of a specific food we will experience an allergic reaction of our organism. In INDIVIDUALIZATION OF HUMAN SUBSTANCES there is a description of how our ego organization needs to remove the foreign spiritual, astral and etheric forces from the foods we consume and how this enables the creation of own bodily substances which contain human etheric, astral and spiritual forces.
“In taking up nourishment we introduce substances from the outer world into ourselves. These must be transformed within us. What is it that brings about this fundamental transformation of outer substances? What brings this about? In truth, this is brought about by the ego (organization). The ego (organization) alone is sufficiently powerful to stretch out its feelers, you could say, right into the forces of outer substances. To put it schematically, an outer substance possesses certain forces that must first be decombined if they are to be recombined in the human organism. [23] The etheric and astral bodies only walk around the substances, as it were; they have no power to penetrate to the inner aspect of the substances, so they just circumvent them. It is the ego (organization) alone that really has to do with the penetration of substances, with truly entering into the substance.” [24]
Consequently, the ego organization can penetrate even into the mineral substances; but for this purpose all solid mineral substances need to go through three transformations – described in TRANSUBSTANTIATION OF MINERALS – to reach the condition of warmth ether. For only in this condition is the ego organization capable of permeating the mineral substances in such a manner that “nothing that man takes into himself remains as it is; nothing remains earthly. Everything that comes from the mineral kingdom is so far transformed that it can take into itself the spiritual-cosmic.” [25]
If the ego organization “is unable to do this, the external mineral substance is deposited and penetrates into the human organism as inorganic matter which remains alien to human tissues.” This is the case in diabetes where the organism is burdened with the deposits of untransmuted sugar. This is only one case of “the general axiom that whatever approaches man from outside must be entirely worked over and transformed within him. And if we wish to look after a person’s health it is of paramount importance to see to it that nothing enters into him which remains as it was, nothing which cannot be dealt with by the human organism until the least of its particles is transformed.” [26] In other words, until the foreign nature of substances is completely removed and replaced by a human one.
Thus “all possibility of strengthening ourselves against outside influences rests on our being able to have diseases, to become ill. Illness is the condition of health; this development is an absolute reality. It belongs to the very nature and condition of health that a man is obliged to acquire his strength.” This ongoing opposition to various combinations of foreign spiritual, astral, etheric and physical substances (forms) and forces (energies and rhythms) “contains the fruit of immunity from sickness.” [27] Thus we have arrived to a much wider picture of the human ‘immune system’:
By means of this picture we can see that in the kingdoms of nature we can encounter a multitude of living entities with various combinations of spiritual, astral, etheric and physical members [28] who contain such substances and forces that are adapted to their unique needs. This is what makes them foreign to us!
Thereby we can see that “health is just as individual as immunity, as the physiological individuality. Health is a constantly-attained balance of all of man’s forces and the members of his being – it is a unity. Health is a force which has been wrested from sickness, suffering and pain.” And because of this we need to be continually alert that we take “only as much ‘poison’ as we can overcome, only those ‘poisons’ which we are up to dealing with, only those ‘poisons’ which further our lives today, rather than those which make us ill” [29] and paralyze our future development due to our inability to counteract it in a suitable manner.
If we want to improve our health we must first “free ourselves from all outer influences, not by fleeing the world, but by making the true man, the spiritual or higher ‘I’, independent. We really have not just four but five members, namely, physical, etheric and astral bodies, a sheath ego [conscious ego] and behind that the real ‘I’, the true man. We pour all influences from the outer world into this sheath ego; they pull us back and forth. All influences that go from man to man reach the sheath ego. We must try to strengthen the true, real ‘I’ that far surpasses the other one. Then we are immune to outer influences”of the soul-spiritual nature, such as manipulations and deceptions by one-sided truths or lies, threats to our survival, scaremongering with viruses and diseases, and similar. For a man “who can’t make his own decisions, who follows what other people tell him, is like a boat in a sea that’s being driven up and down by waves and winds.” [30]
We can become more immune to outer influences if we nourish our conscious ego organization with spiritual wisdom. Contrary to this, those “who refuse to accept spiritual knowledge grows weaker and weaker; for, by withholding from his spirit the nourishment it requires – which is knowledge and nothing else – man lets his spirit starve, languish, and perish. Being thus enfeebled, he grows powerless against the processes in his physical and etheric bodies, to the existence of which he does not contribute; being independent of the spirit, these processes gain the upper hand and overpower him in his weakened state. The other on the contrary, who has the Will to knowledge, gives nourishment to his spirit; the latter becomes fortified and gains the mastery over all that takes place independently of the spirit in his etheric and physical bodies. That is the point.” [31]
Another way of strengthening our subconscious ego organization is by means of good natural foods. For food constitutes the largest proportion of foreign substances that we introduce into our bodies on a regular basis. And natural food has a decisive advantage because our ego organization which works through the “immune system knows how to work with what is available naturally. It didn’t have to wait until the pharmaceutical industry showed up in the last fifty years to make sure that the immune system works. So the nutrients that we must pay attention to” in occurrence of infectious diseases are vitamins A, C and D. “Actually it is a kind of silly to talk about each vitamin separately because once you go through the list you see that all of them are necessary in one way or another. And not only those vitamins on an alphabetical list of vitamins, but also microelements, minerals, phytonutrients – pretty much everything in between the whole spectrum of nutrition and lifestyle.” [32]
Here it is crucial to grasp that food supplements are not a long-term solution that makes our immune system stronger. For any isolated substance from food has a similar impact as a medicine that offers temporal support, but not the real healing. What strengthen our immune system is consumption of natural whole foods. For only in this case does our organism performs all stages of de-poisoning/decombination and recombination in which our ego organization is fully engaged. In comparison to this the impact of a mineral drug or food supplement (in the form of powder) is to “withdraw the physical body artificially from its connection with the other [supersensible] bodies,” [33] thus making the physical body more independent. In this manner we weaken the influence of the ego organization on the physical body.
The consumption of good quality wholefoods is not the only way to enable our ego organization to gain increased immunity in regard to the influences of the outer world. In any case we must not forget that the strengthening of the ego organization is an investment that will bring results in the long term. This is not a matter of quick and easy solutions, but of gradual and persistent effort that will sooner or later bring us to the state when we will become such “a man who controls his wishes and desires, who doesn’t let himself be influenced by other people.” Then we will be “like a man who gets a strong and sure grip on the rudder and guides the boat to the goal through wind and weather.” [34]
The Key Errors of Materialistic Explanations
of the Impacts of Artificial Inoculation
From the above descriptions it should be evident that the immune system is in its essence the supersensible system whose impacts in the organism can be perceptible to some extent by methods of natural science. However, as the existence of the three supersensible bodies is not acknowledged by materialistic science, it should be also obvious that there exists serious obstacles to a real understanding of the ‘mechanisms’ of immunity. All that researchers can do is to observe the events in the physical body and invent theories that supposedly explain what is going on.
Therefore we should not be surprised when we discover that even in cases when their interpretations are not purposefully misleading, we can find wrong conclusions that support harmful practices of artificial immunization of whole populations with the aim “to protect public health.” Now we will critically examine three such errors that are forming the bedrock of the present global vaccination campaign against so-called ‘Covid-19’.
The error of the generalisations in regard to the impacts of vaccines on human immunity
If we look at the reports of the experiments with the medical drugs, we can find an interesting fact that is somehow eluding public attention. That is the fact that in spite of the uniform nature of the human anatomy and physiology – presented by natural science (with the only variations between male and female sex) – we will never find 100 percent uniform impacts of a drug on all participants in trials, even when we exclude the placebo effect.
“Variability in responses to drugs has been observed as long as drugs have been tested systematically. These variations have been designated as ‘biological’ and have been considered a necessary evil by those who have sought to develop a systematic science of pharmacology. Much attention has been paid to the mathematical treatment of the data obtained from such tests, but little to the basic reasons for the variability.” As usual, all that researchers can do is to admit that “the mechanism of idiosyncrasy is not understood.” [35] That means that medical investigators don’t have a clue why people respond in such various manners to the same medicine.
In the case of vaccines – the special branch of pharmaceutical drugs – such facts are entirely ignored in an attempt to find one vaccine for the whole population of the world. This is in complete opposition to the existence of pharmacological variations in biochemical responses of the human organism that have been presented to the public in 1956 in the book Biochemical Individuality. In it the author concludes that is “quite impossible to find a drug that will act with complete uniformity on all human beings. In order for this to be accomplished, variation, the cornerstone of evolution, and biochemical individuality would have to be abolished.” [36] In fact, this is what nowadays the pharmaceutical industry is wishing for in regard to vaccines and is working towards with all its might.
But this is not the only danger, for spiritual science exposes a remarkable fact “that substances that can make a man ill or even kill him, can also cure him. This is one of the great responsibilities one has in the preparation of medicines, for there are no real remedies which, if wrongly applied, cannot cause the same illnesses which they can also cure.” [37]
Therefore everybody who is executing vaccination should be aware that “remedies can always be prepared from poisonous substances for the strengthening of the ego-organisation, but in applying them it is necessary to know all about the particular patient.” If we do not do this we will harm or even kill many people who cannot stand a specific poison. “This is why it is so dangerous to speak in a general way of some medicine or another as a cure for this or that illness.” Instead “one has first of all to discover whether the patient’s general state of health can well bear the remedy; medicaments which enter deeply into the body must only be given when one has most thoroughly examined the patient’s whole state of health.” [38] And all medical drugs that are introduced into the body by injection, including vaccines, are those which enter deeply into the body!
In the case of experimental vaccines against coronavirus there is not even time to perform the procedure of the informed consent. [39] It is even less realistic to expect that anybody performs a thorough examination of the people’s state of health before vaccination. This explains why so many of them are injured or even killed. Such a generalised approach to ‘public health’ is in complete opposition to the existence of an individual power of immunity that can greatly vary among people. In fact, the idea of ‘herd immunity’ is valid for animals only. In the case of humans we have only the statistical sums of those individuals who have developed the power of their own ego organization to the same level in regard to this or that foreign substance or energy that exists in the outer world. All the rest are just theories of materialistic minds.
Absurdity of immunization against new artificial poisons in vaccines
From the spiritual-scientific descriptions of the nature of immunity it is evident that the human ego organization is not incapable of distinguishing ‘self’ from ‘non-self’ or as to what is foreign substance or force. [40] For the key characteristic of ego organization is to individualise a human being in his forms and in the nature of supersensible energies. The results of this process of individualisation are visible, for example, in the shape of a whole body, in the features of the face and in the form of fingerprints. Science has also discovered that “distinctive marks of our individuality are found in every one of our cells” that contain an unique genome. “Thus every one of the billions of cells in our body bears reflection” [41] of our ego organization.
The real challenge of the ego organization in relation to the substances and forces of the outside world is the challenge of being capable to properly transform them. This power of the ego organization can vary to a great extent from person to person, and in our own life it varies from birth to death. For example, in early childhood we need to gradually develop immunity to each food we consume and sometimes we need many years to learn how to properly transform specific foods. Another example: the same amount of alcohol we can stand now without serious health consequences would be in childhood very damaging to our health.
People also have different levels of immunity against specific poisons that exist in nature. For example, there are people who can be stung by many bees without serious health consequences; and there are people whose life can be endangered by a single bee sting. Steiner explains that when someone is stung by a bee and “is otherwise a man with a healthy heart, then the poison so works on him that he becomes less and less sensitive to it.” As a result he develops immunity against bee poison. But in the case that “a man has some disease of the heart,” then bee poison “affects the weak heart, and the result may be that the man faints, or may even die.” [42]
Some people can even develop immunity against dangerous snake venoms. For example, the traditional “doctors of the Hindus apply a principle which forms the basis of immunisation, the vaccination, as we know it, with an antiserum. They combat a certain form of disease, applying the cause of the disease as a remedy. The Hindu doctors heal snakebites, while they work on the wound with their saliva. The saliva is prepared by training; the doctors have immunised themselves against snake venom by exposing themselves to snakebites. It is their view that the doctor can also cause something bodily (in patient) by something that he develops in himself. All remedial effects of a person on a person are based on this principle. With the Hindus a certain initiation forms the basis of this principle. You know that the human being becomes a different person by a certain training. The forces which another human being does not have” [43] are developed in these doctors by means of voluntary ‘vaccines’ with snake venom.
On the basis of such traditional practices and more modern versions of (anti)serum therapy which is using the serum of animals that have been immunized against the specific pathogenic substance, people have nowadays more or less adopted also the idea that we can help our immune system with inoculations of pathogenic germs and viruses in weakened form. However, this makes sense only if there really exists a danger of being bitten by poisonous snakes, scorpions, or other carriers of poisons. [44] But nowadays the main source of poisons we are exposed to is the chemical industry with artificially created poisons: industrial chemicals, agrochemicals, medical drugs, cleaning products, disinfectants, etc.
Our ego organization is already confronted with the challenging task of developing immunity against those environmental poisons which we cannot avoid even if we eat organic food, wear organically produced clothes, use natural cosmetics and household cleaning products, and so on. Our soil, water and air are polluted enough by means of more than 100,000 industrial chemicals – including artificial fertilisers, herbicides, pesticides, etc.
Besides this, the internal environment of many human bodies is additionally ‘polluted’ by residues of agrochemicals, artificial food additives, medical drugs, recreational drugs, chemical household products and cosmetics, etc. – with all those chemical substances that are not as easy to keep under control by the human ego organization as natural foreign substances. [45] There is indeed no need to burden the ego organization with an additional challenge to develop immunity against an artificially created vaccine which is just a new kind of poison that we would never encounter in our life if it was not created in a laboratory of the pharmaceutical industry! [46]
Therefore we can conclude that the practise of artificial ‘immunization’ by means of vaccines has deteriorated into its complete opposition: instead of helping people to develop immunity against existing poisons in their environment, they are just burdened with ever new poisons! All that would be never possible without prevalent errors of materialistic understanding of human immunity and a widespread religious-kind-of-belief in promised redemption from suffering, disease and death by means of a simple medical intervention in the form of a pill or vaccine.
For that reason we should reject all existing errors of the reversals of facts in regard to the working of human immunity that are enabling the continuation of the mass vaccination campaigns. Instead “the ways of thinking of our time must experience a radical reversal.” Only when people working in “the medical science gain intuition, will they have something again that works in a salutary way” upon each diseased individual. Only with sweeping transformation of his thinking will a “doctor again become that which he should be: the noblest human friend who feels obliged to bring up his profession by his own perfection as high as possible.” [47]
And that which makes possible a radical reversal of thinking in our times is certainly the revelations of spiritual science about the nature of man and the world.
Incapacity of scientists to understand the workings of the immune memory
The third reason for the continuous practice of artificial immunization is the belief that vaccination induces long-lived immunological (immune) memory that protects against reinfection by the same intruder. [48] According to the official explanation of medical science “immunological memory is probably the most important feature of immunity as it allows us to better respond when the threat (infectious agent) is encountered a second time.” [49] “Immunological memory is the ability of the immune system to quickly and specifically recognize an antigen that the body has previously encountered and initiate a corresponding immune response.” [50] This is done by virtue of lymphocytes, a group of white blood cells that constitute approximately 30% of white blood cells in the human organism. More precisely, immunologists attribute the capacity to retain memory only to the so-called memory T and B cells, two subgroups of T- and B-lymphocytes.
However, all mature blood cells, including all white blood cells, are produced from the same stem cells in the bone marrow. And this is quite a demanding task, for “the average person produces more than 500 billion blood cells every day [due to] the need to regulate the number of each blood cell type in the circulation.” [51] This is necessary because the lifespan of the blood cells vary from several hours to weeks – with one single exception of memory T and B cells about which it is claimed that they can live for a few years or even decades.
This means that from the perspective of natural science for the development of all various types of blood cell – that are produced from the same kind of stem cells which proliferate indefinitely whilst we are alive – there is no need for memory!? Scientists don’t even ask how all these cells know into what type do they need to develop and what are their specific functions in the organism.
But things become even more peculiar: After all these cells develop into particular types, two groups of cells suddenly attain the capacity to develop “functional cell memory that enables the immune system to learn to react to pathogens.” [52] For that reason they are called ‘memory T cells’ and ‘memory B cells’. And all the rest of the white blood cells for an unexplained reason are not capable to develop memory in spite of the fact that they nevertheless perform their indispensable tasks in the human immune system.
But this is not yet the end of the unresolved contradictions in the scientific explanations of the working of immune memory. For the existence of memory T and B cells is in striking contradiction to the scientific opinion that “cellular memory is a parallel hypothesis to body memory positing that memories can be stored outside the brain in all cells. The idea that non-brain tissues can have memories is believed by some who have received organ transplants, though this is considered impossible.” [53]
Why is the existence of body or cell memory considered impossible? This is due to the fact that the large majority of scientific research of memory is focused on a mental capacity of the remembering of human experiences. So the conclusion of two branches of science that investigate the phenomena of memory – neuropsychology and neuroscience – is that “memory is essential for virtually everything that we do. Without it we would be unable to speak, read, navigate our way around our environment, identify objects or maintain personal relationships.” [54] This research can sometimes expose fascinating cases of memory disorders, such as people who have lost memory of themselves or those with such an extraordinary capacity to remember that has become a burden to them.
But when it comes to the question of where our memories are stored, the explanation uses “the filling cabinet analogy” where we have “the logical distinction between:
In our age this analogy has been replaced with the computer analogy, where “working memory is likened to RAM capacity of your desktop computer” and where “the hard disk of the computer is like long-term memory.” [56] And when this model is transferred to the human organism, it is pretty logical that neuroscience arrives at the conclusion that “memory is the faculty of the brain by which data or information is encoded, stored, and retrieved when needed.” [57] And a further logical outcome of this conclusion is that “there are currently no known means by which tissues other than the brain would be capable of storing memories.” [58] Here we have the scientific denial of the existence of the immune memory in the case of so-called memory T and B cells!
From the above exposure of contradictory claims of various branches of science it is visible that materialistic science has a difficulty to grasp the nature of memory. For neither neuropsychology nor neuroscience are capable to understand that the seat of human memory is – from perspective of spiritual science [59] – in the etheric body. “Memory is sustained by the ether body, which reproduces the things that make up memories.” [60]
When this memory is active in the subconscious level of the cells, tissues and organs, then it enables the basic life functions of an organism. For each cell is like a drop of water permeated with the etheric double of the same size which contains all memory which is needed for the development of each cell out of the primeval human cell with the aim to attain a suitable form and to become capable to perform its allotted function in the framework of the whole organism. Without this wise memory (which far surpasses the ordinary capacity of human remembering) no any living organism could come into existence, nor being able to grow and perform their indispensable living functions.
But in the human being the wisdom of the etheric body doesn’t work alone. For our body is permeated with the astral body which performs many important tasks in our conscious soul life. Besides this, the astral body is also active in the subconscious processes in our organism. For example, in the article The Role of Nutrition in the Occurrences and Treatment of Infectious Diseases there is available the description of the working of the astral body which is performing a wise distribution of chosen nourishing substances with the aim that each organ is provided by suitable nourishment. This activity – which is also indispensable for the strength of the human organism and consequently for its immune defences – is also not possible without the capacity of remembering.
And then we still have the ego organisation with its subconscious activities of guiding the development of cells, tissues and organs in accordance with the general spiritual archetype of man and with our individual biography. This is the highest form of human memory which is more than capable to distinguish what belongs and what doesn’t belong to human organism.
Thus we can differentiate the three kinds of immune memory:
Therefore we can conclude that the claim of immunology, that there are only two groups of cells that possess memory, is a conspicuous error of a limited materialistic comprehension of the nature of memory. For “the whole man as he directs or opens his organs inward, becomes an organ of memory.” All impressions that enter via sense organs, “all that we perceive passes over into the rest of the organism. The nerves have no direct relation with memory. On the contrary the entire human body, the whole man, becomes a memory instrument, only specialised according to the particular organ that directs its activity inwards” [61] into the human body.
In the case of memory we are confronted with the same problem as with immunity or health – for none of these phenomena can be understood without the knowledge of the supersensible bodies. This is the first condition. The next one is that we have to grasp that in the working of memory are involved all four members of man: ego organization, astral body, etheric body and physical body. Although the seat of the memory is in the etheric body, we need to bear in mind that “memory develops as a result of the interaction between the human soul and the earthly, physical body.” [62] In other words, “when we fix impressions within us so firmly that, after some time has passed we can again recall them, we have stamped upon our etheric body these impressions received through our ego and worked over in our astral body.” [63]
So we can see that even in our conscious capacity of the memorising of past experiences all four our bodies are involved; the same is true for our subconscious memory, regardless if it is called body memory, cell memory or immune memory. Nevertheless, we can attribute to the ego organization the leading role in immune memory, for it is the ego organization whose task is to distinguish the ‘self’ from everything which is foreign to our organism.
Therefore, we should not be surprised by the spiritual scientific revelation that “in ten years’ time nothing of what you are today will exist except the memories of your experiences. Today nothing exists of what you were ten years ago except what your memories have made of you. You are woven out of your memories; all that is physical flakes off and disappears” [64] – but the memories of your higher bodies remain.
The danger of the false scientific interpretation of the working of immune memory is even more patent if we consider that “only by comparing realities with realities, can we come to a spiritual understanding of the world.” And in the case of memory, “you can compare remembering and forgetting by relating it to something real, to falling asleep and waking up. It is this that will be so infinitely necessary to the future of mankind; that men accustom themselves to enter into reality. People think almost exclusively in words today; they do not think in real terms. How could a present-day man get at this conception of awakening which is the reality about memory? In the sphere of mere words he can hear of all kinds of ways of defining memory; but it will not occur to him to find out these things from the reality, from the thing itself” [65] by means of objective observation of the phenomena and the nature of memory.
Hence it is now time for awakening – that is to once again attain memory of the supersensible nature of man! For only in this manner will we be able to understand the phenomena of human memory. If people ‘stay asleep’ by means of scientific definitions of memory then they are at risk not only to lose their health, but also to lose the link to their spiritual core, the ego organization. For “the ‘I’ is the core and centre of all life” inside which are not only kept memories of our past life, but also “in it rests all future growth.” [66] Therefore the real danger we should be really concerned about is that “one who has forgotten all that he has ever experienced would actually have lost his ego.” [67]
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