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but we cannot move. Does not our whole being
become nerve? Does not fear, sheer stark fright, turn
us altogether for a moment into nerve?
And when we are overcome with shame, and
cover ourselves with the blushes of embarrassment, as
did Adam and Eve with fig leaves, when the blood
rushes up over us and drowns us, are we not confused
and bewildered in our senses, and long to sink through
the floor, hide ourselves, rush from the room. Do we
not for a moment become altogether blood?
Fear and shame. Fear our experience before the
outer reality, shame our experience before the inner
reality. Between theses two experiences our life is
lived. They show us, to start with, how one can grasp
the idea of disease as being some normal process
occurring at a wrong time and place. Fear is the nerve
process overstepping its normal limits. Shame the
blood process drowning the whole being. Fear you
will experience at night, alone in the darkness of the
forest, your back to a tree, your breath held in
inspiration, your every sense alert to every sound and
movement. You will scarcely dare to move or even
breathe, alone in the darkness. Shame we experience
in fullness of day, faced with the consciousness of
inner failure or sin. The exposure of our inner
rottenness to inspection is unbearable, we must hide
it, or escape. The inner revelation of our own nature
is overwhelming.
To return for a moment to blood and nerves. The
blood carries the nutritional stream through the
organism, it is therefore rooted in the metabolism, in
the abdomen, in the belly, which, as the
psychoanalysts have shown, is the seat of our will,
and, as the old saying, “the bowels of his mercy
gushed forth”, tells us is the seat of sympathy and
love. These then are carried in the blood and wish to
pour themselves out, to bleed for one another, as the
saying is.
The nerves are rooted in the head. Here is the
seat of thought and senses. Here is intellect, that
which cuts and kills. Here is that which separates,
objectifies, hates, that is to say.
And if I may call once again the psychologists to
our aid, because I have warned you to risk the fancies
of intuition, what can they tell us? this-that we each
of us is a trinity. Woman, man and child. We each of
us is this Trinity. And, well, at least Groddeck would
teach us, if we would understand that our belly is
woman and unconscious and powerful, that our heads
are weak, male and conscious, and that the child in us
lives in our heart and lungs and in the dance of their
rhythms. That we think in our heads, feel in our
chest, and will in our belly.
There is a conflict between head and belly,
between past and future, and they play themselves out
in the dances of our heart and lungs, as the conflict of
Man and Woman is resolved in the child, and the past
and future in the present.
Let us, from what I have been saying, keep this in
mind, the correlation of nerve and fear, which is felt at
night, the correlation of blood and shame, which felt
by day, and, further, the correlation of fear and hate
and thinking, and that of shame and love and willing.
Let us bear it in mind, because I shall suggest that we
can find an entry into our inner sanctuary of the
syphilitic miasm through the study of nerve and fear,
and into the sanctuary of Sycosis through shame and
blood, and Syphilis has a nocturnal aggravation,
Sycosis a diurnal aggravation.
But before taking this up, I want to bring another
broad way of looking at it all to our aid. That is to
say, that all life functions are movements of
interiorization and exteriorization, centrifugal and
centripetal. Some processes work from within out,
others from outside in. The organism is a system of
polar functions which balance each other.
Embryology shows these movements, physiology
shows them. Pathology is merely a disturbance of
these movements. A few instances to portray my
meaning. The male genital function is clearly an
exteriorization, not only are the organs themselves
exteriorized, but the function is an excretional one.
The female organs are interiorized, and the pregnancy
process is an interiorization.
Feeding is an interiorization, the bowel action is
an exteriorization, with constipation a misplaced
tendency to interiorization.
Now, inflammation shows many signs of being a
centrifugal tendency. An abscess works to the surface
to discharge itself. The bowel is really a chronic
abscess, the stools the core of the boil, the mucous
membrane the wall of the abscess-an abscess in its
right place, a functional abscess. The male sex
function is clearly inflammatory.
Polar to inflammations are those process which
start on the surface and work in. Such processes are
tumours, cancers. The female sex function is a
tumour formation, the brain is a tumour, the polar
organ of the colon, hence we can well understand the
connection of the German word for thinking, denken,
with dung, and also the posture of Rodin’s statue of
The Thinker, and also perhaps the significance of the
bowel organisms as revealed by Dr. Paterson.
Now recall that cancers seldom or never erode
into centrifugally flowing arteries, they always spread
into the centripetally flowing veins and lymphatics,
whereas we all know the danger of erosion of arteries
in a abscesses and inflammation, particularly in
amputation. At the two poles of pathology stand
cancer and inflammation. In cancer a nerve process is
manifest, inflammation a blood process. Could we
say a cancer is an or repressed, right into the
unconscious, whereas inflammation is an organic
shame? A cancer is petrified, stony hard, we describe
it. An inflammation is pulsating and hot. You see, I
am suggesting that the nerves and head are the
interiorizing pole, and the belly and blood express the
exteriorizing tendency. It is true that the veins are
centripetal within this tendency, but even they have
the tendency to bleed. The very outer form of the