The World of Bees E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

'The whole hive is really pervaded by the life of love. The individual bees relinquish love but develop it instead throughout the hive. And so we start to understand bee existence if we recognize that the bee lives in an air, an atmosphere, that is entirely impregnated with love.'From time immemorial, human culture has been fascinated by bees. Mythic pictures and writings tell of our close affinity and connection with these complex creatures, as well as the inestimable value of honey and wax. In recent years, bees have come to prominence again in the media, with reports of colony collapse and the wholesale demise of bee populations, forcing us to awaken to the critical role they play in human existence.Rudolf Steiner's unique talks reveal the hidden wisdom at work in bee colonies. Speaking in Switzerland in 1923, in response to concerns from beekeepers amongst his local workforce, Steiner delivered a series of addresses whose multi-layered content, structure and wording is unparalleled. In The World of Bees, editor Martin Dettli, a longstanding beekeeper, uses Steiner's seminal bee lectures as the main framework of the book, augmenting them with further relevant passages from Steiner's collected works. Dettli also provides substantial commentaries on the texts, placing them within the context of contemporary beekeeping.This new anthology is an essential handbook for anyone interested in beekeeping or the indispensable work that bees do for humanity. It features chapters on the origins of bees, human beings and beekeeping, the organism of the hive, the social qualities of bees, their relationship with wasps and ants, plants and elemental beings, the efficacy of honey, bee venom, as well as scientific aspects such as silica and formic acid processes and a critique of modern beekeeping.

Leseprobe

RUDOLF STEINER (1861–1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

THE WORLD OF BEES

RUDOLF STEINER

Compiled, with commentaries, by Martin Dettli

Translated by Matthew Barton

RUDOLF STEINER PRESS

Rudolf Steiner Press,

Hillside House, The Square

Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2017

Originally published in German under the title Die Welt der Bienen by Rudolf Steiner Verlag, Basel, in 2010

© Rudolf Steiner Verlag, Basel, 2010

This translation © Rudolf Steiner Press 2017

All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright, Designs and Patents Act, 1988, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior written permission of the copyright owner. Inquiries should be addressed to the Publishers

A catalogue record for this book is available from the British Library

Print book ISBN: 978 1 85584 540 4

Ebook ISBN: 978 1 85584 498 8

Cover by Morgan Creative featuring a photograph by Muhammad Mahdi Karim

Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Introduction, by Martin Dettli

1. The Organism of the Hive

2. Beekeeping

Critique of modern beekeeping

3. Science

Foundations of science

4. The Efficacy of Honey

Overview

5. Human Beings and Bees

6. Supporting the Bees

Origins of the bee

7. Bees, Wasps and Ants

Bee venom

The social insects

8. Insects and Plants

Elemental beings

9. Processes

The silica process

The formic acid process

Sources

Notes

INTRODUCTION

From time immemorial, people have been fascinated by bees. Mythic pictures and writings tell of our close affinity and connection with these heavenly beings and the inestimable value of honey and wax. And these myths still retain their potency today, even if we now have different explanations of the life of bees, and their coexistence with us.

In recent years these creatures have come to prominence again in the media: reports of colony collapse and the demise of bees have been dramatized through the quote attributed to Einstein: ‘If bees disappear,’ he is supposed to have said, ‘humankind will only survive for four more years; without bees, no plants, no animals, and no human beings.’ This quote had a dramatic effect: the mix of prophecy, science and myth shifted bees into the forefront of the popular imagination. Bees now figure in politics, science and culture. And they need this attention, for they are ailing, as we can see from frequent reports of colony collapse.

Beekeepers in particular, in their interactions with the ‘bee-ing’ or the bee ‘super-organism’, understand the special relationship between humans and bees. There is ritual character even in their preparations to meet this being, such as putting on white clothes, lighting the smoke canister, and the moment of turning to the hive. Cultivating a calm and peaceful mood, beekeepers immerse themselves in the aura and atmosphere of the bee-folk, experiencing the world of fragrances that issue from the hive, and its peaceful hum. How one moves is important too, since a calm and confident approach elicits a similar response from the bees, reducing the danger of being stung. Meeting the world of the bees we enter a different dimension, often losing our ordinary sense of time. All the more painful then is the rude awakening when we find that bees are ailing through loss of wild flowers, diseases or parasites.

The strong connection between people and bees goes still further though. The hive is an astonishing community at many levels. Simply the fact that bees live from and through flowers can touch us: creatures whose existence draws on this wealth of colour and fragrance without ever harming it. Quite the opposite, for through pollination they ensure that blossoms bear fruit. Honey bees, bumble bees and butterflies are the only beings that find nourishment without needing to destroy or rob other living creatures.

Then there are the amazing parallels between developmental stages in bees and vertebrates including the human being. Out of themselves they create their comb as a kind of sustaining organ. The cells are built from their own body substance, and we can see a correspondence here with the bone structure of vertebrates. The bees can regulate their body warmth and maintain a brood warmth of 36 degrees, like warm-blooded creatures. The way that the brood are nourished by gland secretions of the nursing bees resembles mammalian life. In biology these three parallels are seen as the sign of increasing independence from direct environmental influences. In this context it is interesting that, like humankind, beekind has succeeded in adapting to almost every climatic zone.

The bee community's organization shows various parallels with human society and yet is also very different, and this in itself makes our study of it so valuable. The differences can stimulate ideas, impulses and new approaches—in medicine, food processing, the communications field, and in the realm of decision-making. The bee-folk provide inspiration for medicines development, technical solutions and social innovation, and offer us allegories that make the working of the world of spirit a tangible reality to us—for instance a departing swarm as a metaphor for the soul leaving the body at death.

The bees form an organism. As a whole being they create an organ in the comb that supports and sustains them, that acts both as storage facility and cradle for the brood. Other ‘organ functions’ are accomplished by the common endeavours of the worker bees. At different ages and stages in their life, worker bees take on differing tasks in the service of the whole hive; they begin their work inside the hive and end it as foragers out in the wide world. Their first tasks involve cleaning comb cells close to where they have recently hatched. After this they nurse the young brood and develop feeding glands for their wet-nurse duties. Later these glands cease functioning and instead their wax glands are activated: the wet-nurses turn into builder bees. The transition towards the outside world occurs when they take up posts as guard bees at the hive entrance; and only when they reach a certain age do they take wing into the surrounding landscape to visit flowers and bring back to the hive the nectar, pollen and water so vital for its survival. In the summer months bees live scarcely more than a month, so that all the hive members apart from the queen are completely renewed in a very short time. As they rear their young, they pass on their life to the new generation. When brood-rearing declines, the bees live for longer: between July and September ‘winter bees’ hatch who can live for as long as seven months.

The female workers are not responsible for all the hive's organic functions. They are kept apart from sexual life, which is instead the task of specialized bees. The only female with reproductive capacity in the hive is the queen, while the drones take care of the male side of the contract. The fate of the two sexes is very different: the queen, as organ of unity, is of central importance, and lives in the hive for several years. The drones, on the other hand, are only present in larger numbers for about two months in early spring.

The complex organization of inner life processes in the bee-ing cannot be assigned to any one governing organ, and the same is true of the behaviour of the hive in general. Responses to their surroundings and necessary ‘decisions’ occur at a communicative level that is not centrally dictated.

Hives have a wide range of possible behaviours: depending on the situation, the community of one hive may react in one way, while another reacts differently, revealing recognizable individual characteristics.

Our wonder about bees can lead to many questions, and in the search for greater understanding, which can help us develop a different way of relating to them, we find much of great value in Rudolf Steiner's insights. In his works there are diverse references to bees and the life of the hive, often drawing on imaginative metaphors. His lectures to workers at the Goetheanum gave rise to a series entirely devoted to bees. Responding to a concern from beekeepers in his team of builders, he took their questions and descriptions as his point of departure, and the content, structure and wording of these lectures is therefore different from written works. Since the talks were taken down in shorthand, errors may occasionally have crept in to the texts published here. But the sequence of lectures testifies to a structure that we have retained: they are presented in their entirety and form the main framework for this book. In between, some of the themes that surface in the lectures are taken up with commentaries drawn from present perspectives, augmented by further passages from Steiner's works. The fascination of these lectures on the nature of bees lies not least in their multi-layered quality, including ideas that are enigmatic and hard to categorize but which can spur us on to deeper enquiries, as well as intellectually more accessible ones. Others in turn can be taken up with full warmth of heart, and can leave a deep impression on us. From the standpoint of beekeepers it is also lovely to discover some useful practical suggestions for working with hives.

I hope that, as a kind of ‘handbook’, this compilation can awaken many people's interest and prove useful to them. Practical guidance about natural beekeeping and creating a new colony from a swarm can be found on my website at www.summ-summ.ch

I would especially like to thank Johannes Wirz for his helpful suggestions and Xaver Wirth, now deceased, who was my companion for many years in the quest to understand the nature of the bee-ing. It was with him that I first started this project.

Martin Dettli

1. THE ORGANISM OF THE HIVE

The social life of bees and their wise collaboration is fascinating to observe. Bees are in harmony with each other: they live in intense contact and vibrant communication. The life of the hive depends on fine-tuned organization. The colony lives in darkness, in some hidden corner, in a tree trunk or a beehive.

The bees fly out one by one into the light, seek flowers or fetch water. When they swarm, on the other hand, they appear together in the light in a whole, expansive swathe, whirring through the air and eventually gathering again in a cluster.

What exactly is this phenomenon of a colony?

Does it consist of many individual bees that coordinate socially with each other, or is it really a whole organism, of which each bee is an integral part? It is not easy to answer this. As a beekeeper one easily moves back and forth between the two possibilities.

When we open the beehive, we see that the colony is constituted of distinct and separate bees. We see the workers primarily, but may also glimpse the queen and some drones. The bees live on combs in which they nurse their brood and store their supplies. We can remove the combs and dismember the unity into parts. If we start from the separate creatures, and bring them all together in our thoughts as a unified whole, we arrive at the principle of self-organization.

Modern science studies the colony in these terms.1 According to this view, the many single bees create a new whole through their collaboration and communication. This cooperative activity forms what we call the colony, which possesses qualities far exceeding those of each separate creature and which, as a whole, works back in turn on its parts. This idea of self-organization contrasts with the approach taken by Rudolf Steiner.

The colony is the whole; the workers, queen and drones are parts that serve it, rather as our cells are part of us. The unity is superordinate. The holistic view of what occurs in a colony can be confirmed most clearly in the swarm cluster: there it hangs, rounded in shape, resembling a pear. In the close coherence of all the many bees the colony shows its will to form a new unity. If you catch this swarm and lodge it in a hive, and allow it to build its own combs, these will grow like whitish internal ‘organs’. At this moment we can have a moving sense of its single unity. Later on we can again approach this unified bee-ing by eavesdropping on the hive or observing what happens at its entrance. A strong sense of this unity can be gained especially from a colony hidden within its enclosed structure.

If we consider ourselves and other vertebrates, we can imagine that our life processes and soul stirrings are governed from somewhere within the body, while our sense organs connect this inner world with our outer surroundings. When we make contact with an animal of some kind, we can observe its eyes, body language and behaviour. This is not so self-evident in the bee colony. The place where coordination of the hive's body and soul occurs cannot be physically located. While we experience its unity we cannot grasp it physically. It is not to be found in the separate bee, and so it must lie somewhere between all the creatures. This compels us to imagine a spiritual bond that unifies them— which is what ultimately characterizes the other way of looking at bees.

Rudolf Steiner always pointed to this organism. Beekeepers do not necessarily find it self-evident to see the colony as a single whole, and this represents a challenge to them in their daily work. To cultivate a sense of this unity, we have to keep focusing on it. But if we do, this continual view of the hive as a whole organism has practical consequences: it requires a way of handling bees adapted to the life of an organism. Thus we focus primarily on the life of the whole ‘individual’ colony and its impulses.

So here it is indeed important to consider something such as the hive and learn that the single bee is in itself dull-witted. It has instincts, but is dull-witted; yet the whole hive is extraordinarily wise. You see, recently we had some very interesting discussions amongst the workers, to whom I regularly give two talks each week. We were discussing bees, and a very interesting question came up, one that a beekeeper knows is of great importance. If a beekeeper beloved by the bees falls ill or dies, the whole hive comes into disarray. Now there was someone at the talk with a very modern kind of outlook, and he said this: ‘But the bee can’t really see clearly, it has no concept of the beekeeper, so how could it have any sense of belonging? And moreover, the colony a beekeeper is tending will be a quite different one each year: apart from the queen, none of the bees will be the same, so how can any sense of belonging develop?’ I replied as follows: If you understand the human organism you will know that it renews all its substances at regular periods. Imagine that you get to know someone who sets sail for America and returns ten years later. You will have before you a quite different person from the one you knew ten years ago. All the substances that compose him have changed, and he presents you with a quite new configuration. This is nothing other than what we find with the hive, in which the bees are now different ones. Nevertheless a sense of belonging survives between the bees and the beekeeper. This sense of belonging is based on the great wisdom living in the hive: it is not just a little heap of single bees, but the hive really does possess a distinct, tangible soul.

This is something we need to incorporate again into our sense of nature: this view that the hive has a soul.2

But it is also true to say that the hive lives its own, very remarkable life. What is this due to?

You cannot begin to explain this unless you can perceive the spiritual realm. Life in a beehive is organized with extraordinary wisdom—and anyone who observes the life of bees will concur with this. Of course we can’t say that bees have a science or body of knowledge like we do, since they do not possess a brain like ours and everything connected with it. They cannot drink in universal reason as we do and embody it. Yet influences from their whole environment have a hugely powerful effect on the hive. If we understood that everything in the environment exerts a huge effect on conditions as they exist in the hive, we would get a proper sense of the nature of the life of bees. Far more than ants or wasps, the life of the hive depends on the bees really collaborating very closely, accomplishing their work so that everything is in harmony. And if we seek to discover why this is, we find that what other animals express in sexual life is suppressed to a very great degree in the life of bees, suppressed to an extraordinary extent.

Reproduction, you see, is taken care of by only a very few, specially selected individuals, the queens. In the others, sexual life is more or less suppressed. But in sexual life, love exists as something initially inward. Only when this soul element pervades certain bodily organs do they come to manifest or express love. Because the bees suppress their love life, with the sole exception of the queen, sexual life in the hive is transformed into all this busy activity which the bees develop together. This is why people of more ancient and wiser times, who knew things in a quite different way from how we know them today, why these wise ancients assigned the whole wonderful activity of the hive to love, to the life that they connected with the planet Venus.

And so we can say that wasps and ants tend to withdraw themselves from the influence of the planet Venus, whereas bees are wholly given up to it, and develop it throughout the hive. This life is full of wisdom—you can imagine yourself what wisdom lives there. In my various accounts of how a new generation arises, I have shown the unconscious wisdom living in this. The bees develop this unconscious wisdom in their outward activity. What only unfolds and is embodied in our heart when we develop love becomes something like a substance in the whole hive. The whole hive is really pervaded by the life of love. The individual bees relinquish love but develop it instead throughout the hive. And so we start to understand bee existence if we recognize that the bee lives in an air, an atmosphere, that is entirely impregnated with love.

Moreover the bee benefits most of all through living, really, from the parts of the plant that are again, in turn, entirely pervaded by love. The bee sucks the nourishment which it then turns into honey from the parts of the plant that serve love, and thus as it were brings the love life of flowers into the hive.

And so the life of bees has to be studied soulfully.

This is far less so when we study the ants and the wasps. We will discover that these creatures, by contrast, withdraw from what I described in the case of bees, and instead give themselves up more to sexual life. Apart from the queen bee, bees are really creatures that would say, if they could speak: We wish to relinquish our own sexual life and make ourselves into the bearers of love.

They bear into the hive what lives in the flowers. And if you start to think this through properly, you uncover the whole secret of the hive: the life of this burgeoning, springing love that is dispersed in flowers is then also contained in honey.3

2. BEEKEEPING

In central Europe, bees were originally kept either in round baskets called skeps or in a piece of hollow tree trunk, the beegum. Both were a simple, single unit. In those days, an important part of the beekeeper's work was to catch swarms and rehouse them. The colony would build its combs so that they adhered directly to the underside of the skep, as a fixed comb. To harvest the honey, the basket was turned upside down and part of the comb was cut out. Often this was only done after the colony had overwintered, once its survival was assured. Skeps were usually set up along the outer wall of a dwelling, and human beings and bees lived in close proximity.

In the middle of the nineteenth century, a new period dawned for beekeeping with the invention of moveable frames so that combs could be taken out and replaced. This also made it easier to observe the life of the colony, and knowledge about bee biology increased. In the second half of the nineteenth century, the moveable frame was followed in quick succession by wax ‘comb foundation’ sheets with the hexagonal cell pattern pre-printed on them, then the honey separator or extractor, and artificial breeding of queens. All these inventions continue to be used today, and there were few new developments in the twentieth century.

The moveable frame gave rise to a different kind of beekeeping. The rectangular frame is placed in a box or a chest and can be moved and taken out at will. The invention of the honey extractor meant honey could be harvested free of wax, and without destroying the combs. A range of procedures became possible. Storage combs filled with honey can be moved from one colony to a different one to strengthen other hives, or to propagate a new one. And a whole colony can be divided into several new ones.

The comb foundation is a wax sheet intended to make it easier for the bees to build their combs since they need to produce less wax themselves. And yet at the same time they are compelled to organize their work precisely in line with the predetermined cell dimensions on the sheet. Drone breeding, which requires the building of larger cells, is reduced to a single comb so that their numbers are kept in careful check.

Artificial queen breeding was invented in America at the end of the nineteenth century to meet a great demand for Italian bees in the new continent. For this purpose normal larvae from the worker-bee brood are moved at an early stage into artificially created queen cells, and placed in a colony from which the queen has been removed or that was created without one. In this way colonies can be compelled to raise new queens. This makes it easier to multiply selected bee strains. Once hatched, the queens are infiltrated into small, artificial colony units for procreation, and are a desirable commodity. They can form a new colony with arbitrary other bees, or be introduced into a hive as a replacement queen.

All these procedures are standard in modern beekeeping. Instead of an outlook oriented to a living organism, a strongly mechanistic approach prevails and accordingly determines how people relate to their bees. Everything can be moved around or exchanged, the whole can be divided into parts and re-amalgamated. This applies to everything— honeycombs or brood combs, worker bees or queens. The analytic outlook leads to beekeeping that is perhaps reminiscent of factory work: functionality is key. Rather than caring for and cultivating the organism, the focus is on the colony's productivity.

The following comments by Rudolf Steiner came at the end of a talk on the state of modern beekeeping given by a beekeeper named Müller on 10 November 1923.

The thing is this—and I’ll speak more about it next time: honey production, the whole work connected with it and even the industry of the worker bees can be enormously increased by artificial apiculture methods. But, as Mr Müller has already remarked, it should not be undertaken in too strictly rational a way nor made overly commercial. Next time we will take a closer look at beekeeping and will see that what can be an extremely beneficial measure for a short period will seem a good idea today, yet in a hundred years all beekeeping would come to an end if only artificially bred bees were used. It is worth examining how something that is extremely beneficial in the short term gradually, over time, comes to be something that kills off the whole business. At the same time let us consider how beekeeping is of especial interest in helping us understand all nature's secrets, in particular how something that appears to be enormously fruitful on the one hand can actually lead on the other to its demise.

So while beekeepers can take great delight in the advances introduced into apiculture in recent times, this delight will not last for even a hundred years.4