UNDERSTANDING DEEPER DEVELOPMENTAL NEEDS IN CHILDREN

In this fascinating book Adam Blanning, an MD and founder of the Denver Center for Anthroposophical Therapies, delves deeply into the tradition of Anthroposophical Medicine to share remarkable insights into the complex and subtle needs of children as they undergo early cycles of formative development. Although drawing heavily on the esoteric wisdom of Rudolf Steiner on the subject of the physical, emotional, intellectual and spiritual development of children, Deeper Development (DD) conveys a non-derivative and authentic sense that Blanning is as deeply engaged with the nuanced calling of a dedicated child therapist, as Steiner clearly was. Much as I found the intellectual insights extraordinarily illuminating from a biological, psychological and spiritual viewpoint, the real proof of the pudding is that, like Steiner, Blanning is a practitioner. DD is not just a fascinating, educational exposition on Anthroposophical Medicine, it also includes an extensive appendix as a guide for physicians, paving the way for putting therapeutic remedies into practice. I immediately thought to share copies of the book with my children to benefit the well-being of my grandchildren. Trite as it sounds, 'children are our future.'

Having acknowledged that therapeutic applications move us beyond abstract theory, it is still helpful, if we understand the deeper spiritual philosophy on which Anthroposophical Medicine is based. Blanning explicitly assumes the reader is familiar with the threefold human being (of nerve-sense, rhythmic and metabolic-limb system) and the fourfold human constitution comprising, physical, etheric, astral and spiritual ("I") 'bodies,' 'members' or dynamic forces of the Anthroposophical tradition. He gently dismisses the "fatalism in materialistic views of the body as a complex machine" and introduces the fourfold constitutional paradigm of dynamic change to enliven our view of the human being. Far from being 'components' of a physical entity (individual) our four old constitution is more like a complex of interacting fields or forces, ('bodies' in the non-material sense, like a 'bodies of work'), at work as dynamic developmental processes, always in flux, interacting with the seen and unseen to inform our potential to achieve or upset balance, individually, in the family and the community. Put another way, while human development, ontogeny, biography, evolution, or whatever one might call it, is fascinatingly complex, it is also what 'constitutes' our very being, in which we have the capacity to be engaged at all these dynamics levels.

What the ill-defined 'mainstream' will likely not accept [excuse the generalisation] is the thesis that each human incarnates (reincarnates), from above (heaven) bringing "their spiritual heritage from previous experience (carried in the astral body and "I")… to…encounter … the hereditary stream in the earthly realm (carried in the physical body). We receive only the physical body from our parents. The rest we bring with us from other realms." [Know anyone who laments, feeling like aliens in a misfit body or family? They may be working out this balancing act]! To appreciate this paradigm we need to think "in polarities" of Heaven and Earth. [This is perhaps not so difficult. Despite modern medicine's materialist leanings, we are culturally, linguistically, scientifically, and spiritually steeped in conceptual polarity: mind - matter, tangible - intangible, known - unknown, heaven - earth, mortality - immortality].

With this philosophical rationalisation in mind [or in hand!] we can move on to the dynamic process of childhood development. Here in the recognition of three seven-year-cycles of development which integrate the higher (spiritual, sensory, psychological) bodies with the lower, earthly bodies, Anthroposophy may converge somewhat with non-Anthroposophical thinking. Blanning points out that the three cycles, well-marked by physiological changes, involve integration, differentiation and completion processes that bring the fourfold human body into healthy balance. I was fascinated to learn how much obstacles to the healthy unfolding of these processes not only manifest in behavioural imbalances, like oft-cited ADD, ADHD etc., but also in physiologically recognisable symptoms and even in the actual physical growth of the body into subtle variations of constitutional type (referred to in non-Anthroposophical language as ecto-, meso- and endo-morph, or cerebro-, musculo- or viscero-tonic).

Blanning discusses Steiner's understanding of the interaction between various polar forces: e.g., spiritual-astral (Cosmic) on the one hand and hereditary etheric and physical (Earthly) on the other. Steiner recognised at least three different, independent polarities: 1: earthly/feebled and cosmic/maniacal, 2: large-headed and small-headed, and 3: the epileptic / hysteric). Regarding the first polarity the "cosmic child" lives intellectually in his/her head (nerve-sense realm) rather overwhelmed by sensory (astral) impressions which hold them in the "dreamy" often abstract realm, removed from the "strong pull of deep passions and feelings" of the Earthly realm of blood and emotion. The second polarity, of large- v. small-headed is linked to relative development through in time. Counter intuitively, in the small headed child the head (seat of the nerve sense system) has completed development (rigidified) too early, without fully integrating or modifying (releasing) the flow of etheric forces into the still-pliable, growing body.

This compromises balanced development of both. The small headed child therefore tends to be pale (decreased blood flow to head) less engaged and even critical of the general environment and often choosy about food. By contrast the, large-headed child has a well-developed metabolic-digestive system (healthy appetite) and rosy cheeks from ample or 'excess' flow of metabolic forces to the head. The small-headed child is more detail oriented and analytical, arising from awareness of diverse sensory stimulations, whereas the large headed child is much more embedded in the general 'feel' of the environment, and the big picture. The third, epileptic / hysteric polarity, like others, is difficult to define in a few words. It pertains to how developmental shifts are navigated, steadfastly, or with a cautious holding back: a self- protective waiting to engage. Such polar distinctions strike me as helping one understand differences between the cerebrotonic and visicerotonic constitutions, analysis v. synthesis, induction v, deduction, but in each case the nuances and individual expressions take us far beyond stereotyped definitions.

DD is a wide ranging tome. Although divided into three parts dealing the polarities of integration differentiation and connection, it is not just about development during these three youthful seven year cycles. Part 1 concludes with an exposition on "the process of integration in later life" and "ways to strive to deepen our soul life." Following Steiner, we are reminded that morality must be acquired, or re-learned in each incarnation, and that six exercises in conscious integration serve as a preparation for fruitful spiritual striving. These are: "control of thinking, control of actions, equanimity, understanding every being, … complete openness" and integration of these five exercises, each of which should be practiced for a month. These constitute a developmental pathway to self-control and self-awareness. In Part 2, dealing with differentiation we learn that "thinking activity is possible" because the "higher members [faculties] are liberated from an intimate connection with the substance of the physical body." "The nerve sense system is thus capable of independently developing all activities related to the spirit soul…" From a developmental viewpoint this means "awakening into thought and sensory activity."

In the spirit of the six aforementioned exercises we are well advised to "look honestly at our own constitutions… learning about our strengths and imbalances" so that we may "honour and accept our constitutional leanings… and not be defined by them." Know thyself and, as G.K. Chesterton would advise, know your human weaknesses. Part 2 also concludes that "building an inner foundation" helps us "meet the outer world" and we are treated to an interesting analysis of the tale of Snow White and the Seven Dwarfs. Her red lips and snow white skin, as well as her warm relationship with the dwarfs represent a healthy balance of blood and nerve (between nerve-sense and metabolic systems), between individual and others. In contrast the evil, envious, lonely queen is so 'nervously' out of balance she can find no rest, and not only demands Snow White's death (bloodshed), but her lungs and liver (metabolic organs), as a desperate remedy to restore here constitutional balance.

In Part 3 dealing with the third, seven-year cycle (ages 14-21) the theme of connection is well illustrated by the notion that post puberty we are "no longer complete within ourselves …we need another human being of the opposite sex…" for authentic connection. Simultaneously adolescents need to feel closer to peers, but also more isolated, as the awakening of the senses (the astral body) expands outer awareness. The polarity of waking and sleeping, represents a tidal, rhythmic, ebb and flow of the astral body in (centripetally) and out (centrifugally) of the physical body. During this and other periods the ideal is to find healthy balance, a process which may take us the 'rest of our lives,' with phases of rapid flux and calm consolidation. The challenge is to understand how we may lean too far one way or another. Knowing our constitutional comfort zone, and imbalance inclinations, allows us to honor our natural gifts, but also to step back from them in order to transform and refine them, owning them in a different way. This threefold process represents an evolution from the 'sensing' soul (observing the world) to the intellectual or 'mind' soul (working over our impressions with the inward eye) to developing the 'consciousness soul' by reconnecting our soul life with the outside world, with "genuine interest," which involves authentic connection to and "service" of others. The greatest service we can offer is to our children, by more deeply understanding their developmental needs. To do this well, involves dynamic learning, knowing ourselves, our imbalances and how they may be used to good advantage and perhaps transformed. In this way we connect with our children, our collective humanity, our spiritual consciousness soul and the future.