The Rudolf Steiner Archive

My dear friends, yesterday we were able to show how the intellect, all that is connected with the forming of our ideas and concepts, is in a certain way—especially in the case of Western thinking—set free from the inner upstreaming, the inner creating, and activity. We saw how through this fact man comes to the point of merely seeing images of something external in what he receives as concepts and ideas, and how he does not notice that at the same time as he is conceiving and thinking, something is also happening in him himself. An inner becoming is accomplished, an inner happening takes place. And I also referred yesterday to the polar opposite of this, namely, how the impulses of feeling and will are bewitched in the inner being of man, so that when he feels, when he brings his will into activity, he has the consciousness that he is then entirely and solely within himself, that he is concerned only with himself, and that what takes place in the impulses of feeling and will has nothing to do with anything in the outside world, in the cosmos. We believe that in our feelings we only bring to expression our inner life, we believe we are experiencing something which is connected only with this inner nature.

I have pointed out that this originates from the fact that certain spiritual beings of the hierarchy of the Archangeloi, at the time of the separation of the Old Moon from the Sun-evolution, did not take the step of separation, but remained, as it were, with the progressing Sun-evolution. What entered their destiny through their not having made this step of sharing in the Moon existence, they are now going through, in as much as they take part in our earthly existence. They interpenetrate us, interweave in us and shut off our feeling and our willing from the outer cosmic existence. They confine this feeling and willing of ours to our inner nature.

But now there arises through this, as you can readily imagine, a kind of pronounced separation between something in us that wishes to be confined to us ourselves, to live only within us as our impulses of feeling and willing, and something else which pays little heed to what is in us, and which are, far more turns outwards and tries to take a direction towards the external.

If we want to make a sketch of what this denotes we could perhaps say:

If this is the human being drawn schematically, we should first be concerned with our intellectual life (Diagram 1 yellow) which turns to the outer world and wishes to receive it and pays no attention to the fact that here within, it is raying out and continually calling forth our form. On the other hand we have an element of will and feeling here in the interior (violet), they radiate only within us and we are not aware that they now also go out into the cosmos, that they really bear something in them which is just as much derived from the cosmos as is the content of our thoughts.

There is, however, in us human beings a connection between these two centres within us. It is a connecting link (light red) but in ordinary life and existence it remains unknown, does not enter the consciousness. Man, in fact, experiences as his inner world, his feeling-and willing, and as his outer world his thinking, which leads over to perceptions, to the sense impressions. Thus, in ordinary life, the link between these two centres in us does not actually come to our consciousness. As a consequence of this, man can easily acquire the notion that truth is imparted to him from two sides, that he attains truth, or something like truth by observing the outer world through his senses, and then combining the observation with his intellect and so on.

Kant has examined this process of observation of the outer world and of the production of certain spheres of ideation on the basis of those observations. In his researches he found nothing to which one could come if one extended what tries to go out in the cosmos from the one centre. He came to a point where he asserted: ‘Yes, that (Drawing 1, yellow) must certainly go out to a ‘thing in itself,’ but one cannot find it.’ On the other hand he felt how from the inner being of man something thrusts up which lives in willing and feeling. But since the connection remained unknown to him there were two worlds for him; the world of the existing order and the world of the moral order. He only felt one thing to be clear. ‘Here, one does not come to anything at all. The thing in itself is nebulous, is unknown; but that which thrusts up as it were against man gives a certain inner compulsion.’ This Kant called the ‘categorical imperative,’ from which he derived all truths related to the inner nature—as he calls them: all higher truths of belief in contrast to the external truths, which, however, can tell nothing of the actual world.

We must, however, give our chief attention to this: that as a matter of fact, not merely through his own disposition, but because of his whole evolution during the Saturn, Sun, and Moon conditions, man thus shared in the separation which occurred in the Moon-evolution, and has therefore come to this dual partition and must experience it as a natural condition.

Now when we consider these matters still more closely, we come to an important and significant truth which is given us by Spiritual Science, on the ground of what has here been characterised. We can say; this state of our thinking, our intellect and conceptual life, is connected with the former separation of the Moon from the progressing Sun. The way in which we, as human beings, apprehend our thinking and conceiving is connected with the fact that certain Luciferic beings of the hierarchy of the Angels who, through what they had become, did not share in the return of the Moon to the Sun—that those are now living in our intellect, so that something Luciferic lives in our intellect and shuts us off from looking into the inner moving and forming. Thus Lucifer, as it were, dwells in our thinking.

What now is the essential character of this Luciferic influence? The essential is that we do not perceive what was established in us and developed by the normally progressive divine-spiritual beings but we perceive instead what has been made out of this normal evolution by Lucifer. And what is it for Lucifer himself, that what he should have experienced during the Moon-evolution, but did not, he now carries into the Earth-evolution, and in this evolution experiences for his own part what in that earlier time he did not share? What will be the nature of that which he must undergo during the Earth-evolution? I beg you to pay great attention to this, for it is full of importance, even if difficult. So what does Lucifer want? What do these Luciferic angels that are in our intellect want?

At that time they did not want to take the step of the union of the moon with the sun. Had they done so, they would, as it were, have united conceiving and thinking in the right way with human nature. This they did not do, so now they contribute nothing to it.

Now, however, during Earth-existence, they wish to do what they did not do formerly; they now wish to bind the intellect with the human being; they wish to do during the Earth-evolution what they ought actually to have done during the Moon-evolution. When you consider this earnestly you will understand that something of immense significance follows from it.

Had we not been misled by Luciferic beings in the way referred to, we should not relate thinking to ourselves as we do now, but we should look back to the Moon-evolution and say: ‘Long ages ago our thinking wished to unite with our inner being, wanted to belong to us.’ This we do not say, but instead: ‘We appropriate the thoughts of the world and now receive them within us.’ But that is sheer Luciferic temptation in the sense of the divine spiritual beings we should think: out there is extended the world of the senses as we see it; the moment we now pass over to thinking, we look back to the Old Moon-existence and attribute the whole earthly sense world to it.

The following is what we should experience: If we call that (see diagram) e earthly-perceived-sense world, we should then have the in us, i.e., the earth- contents, and we should not, as we do now, form concepts of the Earth-content, but we should say instead; All that we have in this way as earth-content, we relate to the ancient Moon,—and while we have sense-perceptions and the surroundings of earth appear to the senses there lights up in us the realisation that everything that lives and weaves upon earth, everything that exists and works and grows, appears upon the foundation of the old Moon existence.

There would light up something like a connection with a star apparently belonging to the past, but which was still there, living in our world of thought. We should feel in connection with the past existing in the present, and should see through the Luciferic deceptive picture which consists in this—that Lucifer holds before the shining Moon-existence a curtain, a veil, because at that time he omitted to unite himself with the Sun-existence. And he deceives us and makes us believe that what we ought to look upon as lighting up in us from the Old Moon-existence—that is from the eternally new Moon-existence is our thought-content, which is firmly established in us through our brain and rests within us as earthly men.

So through what has happened we have been shut off from that wonderful and mighty memory of the Old Moon. We do not see continually in the background, shining, as it were, into the nape of our neck, the explanation of all that the senses conjure up before us. We ought to go through the world, our senses turned outwards to sense-existence, and ought to feel as though our neck and the back of our head were shone upon by the ancient Sun and Moon-existence. And this would proffer the explanation of real, living concepts, concepts which are cosmic, and do not work into us from the external earthly objects.

Thus two world-pictures are projected through one another; the Earth-picture and the Moon-Picture. We ought to be able to hold them apart; the one, inasmuch as we turn our senses outwards, the other, inasmuch as we receive the shining from behind, and we ought to prevent their weaving into each other in our intellect. We cannot do this. Lucifer confuses the one with the other. Ideas, concepts, sense impressions, he mixes together, and philosophers have for a long time endeavoured to crack open a beautiful problem, which they call ‘antimony.’

You can refer to Kant: There on the one page you always have proofs brought forward, for instance, that the world is infinite as regards space; on the other page you have just as strict proofs advanced, that the world is not spatially infinite but is limited. For both there are equally conclusive proofs. They must be there, because the one point of view is just as true as the other, only one is the earth -view and the other the moon-view. To one who cannot hold them apart, they become insoluble contradictions, contradictions which cannot be solved in any case with earthly understanding. But we have seen that a still older kind of deviation from the forward course of evolution was that brought about by the spirits from the hierarchy of Archangeloi who live in our impulses of feeling and will. Therefore we can say: Lucifer through his existence shuts us off from the cosmos; he only allows us to feel the impulses of feeling and will which live in our inner nature. If he were not to shut us off like this, then, instead of feeling that will impulses and feeling arise as though from the subconscious inner being, man would be aware of all that shines into him, illumines him from the cosmos through the Sun-evolution. As man ought to be aware in his intellect of the Old Moon behind the ordinary sense-existence, so he ought to see behind his impulses of feeling and willing the radiating cosmic sun arise. In feeling and willing he should see—as the kernel in the fruit-the essence of the Sun shining through.

But we are shut off from this through Lucifer. We think that feeling and will are only something within us, we do not realise that they contain within them living sun-forces, sun-forces that are actually within them. If we were to feel these sun-forces, were we really to feel the spirit-light shining within feeling and will; then we should have an insight into the cosmos precisely through this lighting up of the spirit-light of the world. We should have a direct vision of the external through our inner nature. That has been destroyed for us through those Luciferic spirits who have an archangel nature and who did not share in the step of the separation of the Moon from the Sun. It had to be brought to us again through the coming of this cosmic sun-nature into the evolution of mankind. This cosmic Sun-nature came into earthly evolution through the Mystery of Golgotha, that Mystery, the entire reality of which man must first of all accept in himself, must inwardly experience :Not I, but Christ in me.

And proceeding thence, more and more that inwardly shining, shaping force is formed in him. Cosmic light penetrates feeling and willing like the sunlight and unites itself with the intellectual life so that we attain a uniform cosmic picture by learning to allow the Christ-impulse to live, not only in feeling and willing, but to let it flow into the world of our concepts and understanding. Thus, instead of merely looking to Christ Jesus, a whole cosmology is really born for us, a Christened cosmology. We come to learn what the cosmos was before the Mystery of Golgotha, when the Christ was united with the Sun-nature outside the earth realm, and what the cosmos is after the Mystery of Golgotha, when the Christ is now no longer separated from the earthly aura, but lives on further within the aura of the earth. Only through first feeling ourselves to be identified with the Christ-impulse, regarding, as it were, this Christ-impulse as the centre from which, as shown yesterday, we can receive the continuous, the eternal, ever-enduring revelation,—only through this do we press forward increasingly to the possibility of attaining to a concrete Christianity, full of content, which will then be completely one with the content of spiritual science, even as regards cosmology.

Take the whole nerve- let me say -of Christology,—take what a man must really understand to comprehend Christology. Why do so many people not understand it? Why do they connect no right ideas with the Mystery of Golgotha? Because it is asking too much of them to describe as reality something which they are not otherwise accustomed to call real.

A sentence is to be found in a book of Haeckel's which reads something like this: ‘The Immaculate Conception is an impudent mockery of human reason.’ But why of human reason? Well, the next sentence reads: because in all other cases, in the animal and human kingdoms, it is not possible to observe such a birth. That is obviously a logical contradiction in itself.. For one ought to bring forward ground based not on observation but on reason. But just here again we encounter a fact of such a nature that it is incompatible with the ideas which man receives from external reality. All that man otherwise calls ‘real’ is incompatible, with the reality of this fact, with the whole fact of the Mystery of Golgotha.

Thus a man must grasp something that contradicts his ideas of reality. Now to those who approach more closely to Spiritual Science a way should open to ideas which permit an understanding of the Mystery of Golgotha. You see, in ordinary life and also in modern science what one observes with the outer senses is called real, or at least, something that is founded on reality. Real science rests upon what one observes by means of the senses. People endeavour, however, to make use of the senses for other purposes, they try to grasp everything after the manner of sense observation of external things. Biologists try to grasp the living being, the living organism as though it were only a complicated cooperation of purely mechanical forces, a complicated machine, since it is only a complicated machine that they can actually regard as a reality.

What actually lies behind this? What lies behind it is the fact that men call something real,—and indeed nowadays, throughout the whole of their life—which is not real at all, which is not in the least what it is said to be. Consider a corpse. Can you say that this corpse is the man? No, this disintegrating corpse is not the man, it is the form of man which is breaking in pieces. And so it is with the whole of outer nature. People investigate the inanimate, and have no idea that everything which is inanimate has once been alive. Men must find the transition from the concept of ‘inanimate nature’ to the concept of ‘Nature that has died,’ men must really grasp the fact that all inanimate things were once living and have died, that what we can find today as stone and rock was alive during the Moon age and has died, has become lifeless stone through a process such as that passed through by the human corpse.

If we were to grasp this actively, and look upon Nature as a corpse, then we should know that what we call existence is not something that contains existence, but rather something out of which existence has already fled. This is of infinite importance. Men do not realise that they cling to the inanimate, not realising that it is something that has died, and that they are trying to learn to understand the living through what has died.

When men look at the living organism that has not yet died, but lives before their eyes, and reduce it to a mechanism which is only an image of the dead, they are trying to understand and explain the living from the dead. That is the ideal and goal of the whole modern world concepts: to grasp the living out of what has died. Spiritual Science must take pains, always take pains to replace an understanding through the dead by an understanding through the living. The whole trend of modern science must disappear, since its only aim is to grasp the living through that which has died, not merely through the inanimate, the inorganic, but through what has died. This whole science must disappear. In its place must arise an understanding of the world out of the living. And of all the non-living, the inorganic at the present time, it must be realised that in the past it too was a living being. Had we not been luciferically hindered, from perceiving behind the sense impressions what has been characterised as the Moon existence, which stands behind them,—then we should realises there lies the corpse of what still appears to us from the Old-Moon. Just as on seeing a human corpse we remember how the man appeared as he was in life, how he went about and spoke with us, so, on looking at the earth we should look back on what it was when it was still alive during the Old-Moon existence.

It must be the earnest endeavour of Spiritual Science that we should be led out of the dead into the living; that must be an active, true goal although it may be difficult to attain; for all that is contained in our modern science touching a conception of the world is thoroughly foreign and hostile to such an aim. We must not deceive ourselves about this, but be quite clear that the world conception of modern science is absolutely opposed to it.

It will be intensely difficult to gain a living grasp of the cosmos in place of the dead one. But when we hold living ideas, then we shall no longer be wanting in an understanding of the Mystery of Golgotha. For we shall know that what, in general, is subject to death, is derived from the Moon-existence, but that the Christ is from the Sun-existence. He held back in order to bring to us the Sun-element again. He has nothing to do with all the concepts that are lifeless, but will replace them by living ones. Therefore it is necessary to unite with Him in a living way, not through a dead science. Therefore it is necessary to recognise that only under specially abnormal conditions, could that which cannot die, cannot become dead, enter into the earthly course.

When one studies the special connection which the Christ Being had during the three years with the body of Jesus of Nazareth, one comes to realise that actually, in the different members which were united through the inter-connection of the two Jesus boys, through the fact that Zarathustra lived in the Nathan Jesus, something entirely special was created (I have already referred to this in other lectures), something which, during those three years made this whole body different from an ordinary human body. An ordinary human body is actually not the same as this body was already—and through the particular kind of union throughout the three years with the Zarathustra-being still- remained different from other earthly bodies. As the earth began to recapitulate the Moon-existence, there remained behind, as I have explained, that essential substance which then appeared in the Luke Jesus, the Nathan Jesus boy; something which had not entered into death, or passed through the illusion of earthly death, which in the course of earthly phenomena was reserved for Christ Jesus, this held back. This was in Christ Jesus, and guided him through these three years and through death,—through the Maya of death, in a different way from other human beings.

This extraordinarily central phenomenon of earthly evolution must, however be understood, must be really grasped, as standing outside everything that is derived solely from the Moon-existence, it must be understood as being inwardly connected with the regularly progressive Sun-existence. Nor, therefore, after the Mystery of Golgotha had been accomplished, could this Christ-Being be dependent on anything which is derived, only from the Moon-existence, derived, that is, from a Moon which had separated from the Sun, when during this separation Luciferic beings had taken part in the splitting off, but not in the reunion.

The Christ-Being remains completely untouched by all that is in the earth through this aberration from Luciferic spirits. He would immediately have been affected by it had He been incorporated in an ordinary human body. Hence He could only appear physically upon earth through these special and abnormal occurrences, not covered by earthly laws. And since this Being had taken possession of an earthly body through the Mystery of Golgotha, He is now upon earth spiritually and not subject to those laws which came into earth-existence through the Moon evolution. These are the laws of Space and Time.

Space and Time ... I have already indicated in Occult Science (as you will find in the passages there) that it is difficult to form a picture of the ancient Saturn and Sun conditions, because one must leave out the concepts of space and time. What one pictures as space and time in regard to this ancient existence, is only an analogy, only an image, does not as yet correspond with reality. The concepts of space and time have no reality if applied earlier than the Moon-existence. One cannot use this concept for the previous conditions of evolution. But that which comes through the Christ into the spatial-temporal is likewise not bound up with the laws of space and time. Therefore a genuine Spiritual Science recognises it as the greatest imaginable error to suppose that the Christ, as He is united now with earth-existence, could appear before mankind spatially limited in one single human being. It would be the gravest misapprehension of the Christ to assert that there could be a re-embodiment of Christ at the present day, and that if He perhaps wished to speak in the future to—let us say—a person in Europe and then to someone in America, He would have to take train and steamer and thus travel from Europe to America. That will never happen. He will always be raised above the laws of space and time. And we must conceive of His appearance in the 20th century as being raised above these laws. Never could the Christ, rightly understood, be embodied in a single human being.

It would therefore be or rather it is a blow in the face of genuine Spiritual Science, wherever it is asserted that there could ever be a human re-embodiment of Christ Jesus.¹ But with this, it is also shown that Christology, that which the Christ really is, has nothing to do with any divisions of man and mankind.

We see there, my dear friends, a way open: how the cosmic, the sun-nature comes again into our whole human race, how again the sun-nature, lost through Lucifer, rises in our feeling and willing, how it rises again through the Christ in our feeling and will how from there it can take hold of our intellect. That is the way which all spiritual understanding of the world must take in the future. But for a long time there will be errors and mistaken paths; for—I have often stressed it—only slowly and gradually can the Mystery of Golgotha in its depths find its way into the whole course of humanity's evolution. Only quite slowly and gradually can that come about. And inasmuch as it is gradually accomplished, more and more, it will create an accord between man's, intellectuality and his feeling and willing. That will increasingly fill out the human being with an inner Man, with a second man.

In man as he is without this filling out through the Christ Impulse, the head&'s inner nature, one might say, is hidden. If a man feels his head, he has headache; the inner quality is physically completely veiled as regards the head. Man carries the head about with him in normal life without actually feeling it, he makes use of it for registering external impressions.

The other part of man, which is at the same time the seat of the world of lower desires, this is within us; this to begin with, takes up nothing from outside, lives in itself. And the Jahve-God has concealed in a world of law not entering human consciousness, all that lives down below, as the sum total of man's desire world, so that the Luciferic rumblings or egotism, do not become too great. Through Lucifer we should really only be organised as Earthly men, to use our lower nature—disregarding the intellect -solely and only for ourselves. We should develop not a single altruistic instinct but purely egoistic instincts. There would be in the world no natural foundation for love. The human being would merely use the instincts that live in his lower nature, for manifesting himself in the world, for putting himself into the picture. Hence this lower nature has been rendered dim and dulled by the Jahve Godhead.

The Jahve Godhead himself lives in this lower nature and implants the instinct of love and altruism, but of a kind more or less unconscious for ordinary human life. These instincts and impulses have to become conscious again through the Impulse of the Mystery of Golgotha. But in this whole unconsciousness of the desire world something of a twofold nature lies concealed. In the first place, the connection of the intellect, of the conceptual with the desire world remains in the subconscious. But nevertheless it works upwards, works definitely upwards and it works upwards through the fact that something enters which I have already often explained.

This whole desire world, which is actually an egotistic world belonging only to the human being, can, as it were emancipate itself from the Jahve Godhead living in it. Then it works upward, but—unconsciously and without man's knowledge—it presses through and interpenetrates the conceptual world with its imaginations. Then man becomes clairvoyant, that is to say, he his visions. He experiences as Imaginations all that lives in his desire world. In reality he only experiences his desire world; it shows itself to him as the Imaginative world. But since in this whole desire world of ours only the cosmos lives—though veiled from man—the Imaginations which rise up from his desire world like a mirage conjure up for him a complete cosmos. He can now experience a whole Cosmos, which Consists of nothing but that down below where the fire of the lower desires burns. This fire of the lower instincts then shoots upwards, and now a cosmos arises, here above in the intellectual system. This is essentially the process of self- mediumship. The medium who becomes a medium through his own desires and instincts succumbs to these processes. Such mediums are usually very proud of their Imaginations. They look down with arrogance upon those people who have no Imagination, whereas those in their turn can often very well see that such Imaginations, as are from time to time described as marvellous pictures are nothing more than what boils and bubbles in the instincts and in the digestive processes and loses its way upwards as cosmic images. It rises as a mist into the world of concepts and takes on the form of false cosmic pictures, expressing itself through these.

But the effect of this duality of human nature can appear in yet another way. For let us suppose that a second man meets the first man, a second who is naturally, as human being so constituted that his inner nature of willing and feeling hides the cosmos, and his intellectuality hides his own inner self. (Diagram II. Man) (Pg. 17)

Now let us suppose that such a second man, by means of various processes of which we have still to speak, came to the point of having more or less consciousness. Thus here would be man #1 and man # 2 (Pg 17) had reached a consciousness of this relation (Diagram II, Light red).

Now let us suppose that this man (II) was not disposed to employ all that came to him through such a consciousness in the pure sense of a universal and Christianized spiritual science, but that he had his own particular aims in the world. Let us suppose that this man belonged to a region which had framed a special world-concept in the course of historical development, and he had grown up within this region with such a world conception; and let us suppose that he had special, egoistic grounds to impose it upon the world quite intensively. The true occultist as we know has no other desire than to make valid that which can benefit all men; he has no lust of domination; but let us suppose that such a man II had a desire of power, and wished to make the world-conception of a limited territory dominate in other territories. Now if he simply goes ahead and represents in his own way the world concept that he wished to make dominant the following will happen: Some will believe him others will not believe him. Those who are of different opinion will not believe him, will repulse him- we know from experience how European missionaries are often repulsed by other races if they say things that these people do not understand or have no intention of understanding—another way. Since this whole process is a conscious one, he has the power of working upon another person e.g., upon Man #1 (Diagram Pg 2) and if he does not work merely through his intellect, but through his whole personality, he can act upon the intellect of the other.

Now if the other man is so organized that he has mediumistic tendencies—i.e., can receive something in an abnormal way—and so simply accepts it as truth because it is advanced by the second then there streams from the second into the first man the world concept held by the second, and the first allows it to pass through his unspoiled intellect if then the former appears before mankind, what is now presented comes out in quite a different way. People would notice in the case of man # 2 that acts purely on his own behalf in the world, and he has the power of clothing in an intellectual system what arises out of his inner being, for what he gives out is his own position. The ego of man #1 has not got it as its own possession but takes it from the other as something objective and advocates it with his intellect in such a way—since it is not his own personally—as to give it a more universal character. It seems to come from the unspoiled intellect of man #1 as if it were a universal truth. Here you have the facts as to how, from a certain grey or black direction, one-sided information is carried into the world. The particular one-sided grey or black spiritual-scientists do not bring it to the world by standing up and presenting their views, but they pour them into a mediumistic person. This person takes them over, passes them on and lets them work upon other people through their intellect. Hence such grey or black spiritual scientists often remain in the background as Mahatmas, and those who stand before the world speak of the Mahatma standing behind them, and what they proclaim is given out as a communication of the Mahatma.

This phenomenon leads up to much that has happened in a terribly psychologically-tragic way, one night call it, in the case of poor H.P. Blavatsky, who in the most eminent sense of the word, was a mediumistic personality. Her intellect was, however, never adequate to examine what was passed over to her by people who were not always honourable, but who could work precisely through Madame-Blavatsky. These persons concocted things which were not always irreproachable; in an egoistic sense and through the mediumistic intellect of Blavatsky they made this into something which then worked on people in a suggestive way. To those, however, who wish to take their stand honourably on the ground of spiritual science, quite definite rules and regulations of conduct are inseparable from it.

You see, from all that has now been expounded, that under all circumstances, when it is a question of spreading spiritual science, one sentence must hold good. It is obvious that anything coming from some kind of mediumism is interesting and significant, for it comes, of course, out of another world, but it must never be taken just as it stands. Otherwise it will fare with humanity as it did in the whole development of spiritism in the second half of the 19th century.

The whole development of the movement in the second half of the 19th century was really undertaken from a certain side in order to test men and ascertain how ripe they were to recognize not only the material sense world which men perceive with their senses lives around them, but also a spiritual world; for the modern material world concept of the 19th century had, under Ahrimanic suggestion, brought wide-spread belief in the sense word as the only existence. Already in the middle of the 19th century, it was a great question among occultists as to whether they should oppose this whole spiritistic movement. It was decided at the time not to not to oppose it, for it was assumed—though this was short-sighted—that when men saw how all sorts of things came from the spiritual world through the medium, they would most certainly bethink themselves that there were actually things and forces in the world which worked from one to another in a spiritual way. Instead of this the whole spiritistic movement plunged into a very egoistic materialistic channel. The majority of mediums everywhere said that they were in contact with this or that deceased person. They brought to light all sorts of things inasmuch as they said: this or that soul who died here or there communicated one thing or another through the medium. To be sure they brought to light very many things. But in far the greater number of cases a colossal error lay at the root of their claims. For if we imagine here the medium as Man 1, we have to imagine the experimenter or hypnotizer, i.e., the one who arranged everything, as Man 2.

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Now in every man whilst he is alive here, all that is his dead part is already in him. But that reverberates below; during the waking day life it reverberates below in the sense perceptions. The dead part of man rumbles below in the sense perceptions. Now imagine the following: The medium is there, the experimenter also is there; he passes over to the medium or to whatever else may be manifesting in the arrangements, that which is actually pulsating in his own sense impressions, and often in his lower instincts and will reappear one day when he himself dies. Truths may be contained in all this, but one must understand the whole nature of what arises; one must not listen to the medium when he asserts that what comes to him by revelation is a communication from the departed.

The people who did not immediately offer resistance to spiritism, said to themselves: what it is will soon be evident. They wanted to know whether the working upon the medium of the living, of what lives in the embodied person, was really furthered. The mediums completely misunderstood this, always believing that they stood in connection with the departed. So we see how mediumism certainly formed a connection with the other world, though a deceptive one. Lucifer is not somehow driven away from the path of normality to mediumism but he is drawn in still more, the deception becomes still greater. What is in the inner being is not set free and distributed in the cosmos, but what is within spreads out like a mist in the conceptual world and becomes an imaginative world. What is in man's inner being can proceed from himself or rise up within him through the influence of another person.

But out of this will follow an infinitely significant and important law for the spread of spiritually scientific truth and for work in the stream of spiritual science. One should take care that all direct belief in a man's authority must be the less, the more this person shows marks and traces of mediumship. The more such a person comes and says; ‘I have received this or that as an impression somewhere or other,’ yet is not fully conscious of this and cannot furnish proof, all the less is there authority in his mediumship.

Therefore when H.P. Blavatsky brought certain teachings into the world, one had of necessity to say: This personality shows strong evidences of mediumship, and so it is impossible to credit her with authority, or at least only in a very slight degree. Authority must dwindle in proportion as the person shows traces of mediumship.

In the same way, it is an axiom, so to speak, in the spreading of the truths of spiritual science, that in this spreading there must never be any kind of appeal, when the truths are made public, to unnamed Masters or Mahatmas. No matter how many unnamed Beings and personalities stand behind such a movement, that which has significance as proceeding from such Beings is only significant for the one who directly confronts them; it is his affair whether he believes in them or not, and whether he can prove that they are worthy of trust. But it can never be his business when he is making public statements to claim that he has had it from unnamed Masters or Mahatmas, (in a small circle, if someone simply says... ‘This or that was said to me and I believe it,’ that is different, those are things that pass from one personality to another). The moment, however, that it becomes a question of presenting a teaching to the world, then the one who represents it must himself accept the responsibility for it. And only he who makes it clear though the type of man he is, that he does not appeal to unreal or unknown Mahatmas when he wishes to substantiate what he is propagating but who rather makes it intelligible and obvious that he, as personality, standing there on the physical plane, takes complete responsibility for his teaching, only he is living up to his full duty. And one who cannot do this, can refer to someone to be found by name on the physical plane, or who, if he is dead, can be found among the dead by historical paths.

It is therefore most important for the transmission of teachings that the one who communicates them with his own personality, as he stands there in the physical world, should accept full responsibility for the teachings, and must not appeal to unknown Masters. And those who spread the teachings further, may also only appeal to living personalities, who as physical persons are prepared to take full responsibility for their teachings. This gives a sure and certain way for dissemination of the teaching to a wider circle, but gate and door are barred against all persons unnamed and to all hints and allusions. Whoever asserts that he has received this or that from here or there, from unknown masters or from the dead (through which one can so regale oneself on one's own arrogance) against him is door and gate locked. For in spreading spiritual science the question is to know the path taken by the threads of confidence which lead to its original sources.

Hence, it was wrong when, in the so-called Theosophical Society one began to found certain society procedures on the utterances of unknown Mahatmas. That ought never to have been done. For anything that takes place and is propagated on the physical plane, a physical personality is answerable, as much as when teachings are circulated. He who spreads the teachings of another, has equally to show that he appeals, not to some unknown powers or impulses found along mediumistic paths, but to historical or living personalities. This means that he appeals to those who show the whole method of entry of spiritual truth into the physical world, who moreover, take full responsibility for their teachings and also show through their conduct that they take that responsibility. That is it above all! It is this latter above all!

These are two very important rules. The first is that we must possess the feeling that authority vanishes, if mediumism arises in the communication of the statements of personalities, and the second is that responsibility is never laid upon beings who are introduced to the world as unknown. One can, of course, speak of such unknown beings, but one must not appeal to them as authorities. That is a very different matter.

I only wished to place these indications before you today, since it is important to have the right feeling as to how the whole spirit and nature of the strivings of spiritual science should live in us. We must stand within this movement in the right way, otherwise the spiritual science movement will be immeasurably injured by being mixed up with unclear, mediumistic things, with appeals and references to all sorts of Mahatmas and beings who stand behind it. Everything that those standing in the movement so much enjoy shrouding in the magic breath of mystery (although it really proceeds from sense-instincts)—all this must be gradually ejected, otherwise we shall really not make progress in the sphere of spiritual science.

If every impact of a disordered gastric juice with the walls of the stomach causes an impetus that arises as a mist into the intellect and manifests there in the form of an Angel-Imagination, and the person in question then tells his fellow-men about this angel, that can of course make a very fine story! But what is instigated through this sort of thing only causes injury to the spiritual-scientific movement, endless injury. For the important part about these things is that they not only cause injury through what is said, but also through what they are—for they are, in fact, realities. The moment that one puts a false garment on them, one makes them appear before the world in a false form.

Obviously no one would make a special impression if he were to say: ‘I have had something going wrong in the stomach. The action of my gastric juices upon the stomach walls has appeared to me as an Angel.’ Anyone speaking thus would make no particular impression on his fellow-men; if, however, he were to leave out the first part, he would make a strong impression. It is extraordinarily important for people to have a thorough knowledge that this can happen. Naturally one cannot distinguish straight away between a true Imagination and a false one; but neither is it necessary to bring one's Imaginations immediately to people's notice. All that must be taken thoroughly into account. It is necessary, really earnestly necessary, to consider how the spreading of the spiritual science outlook can best take place in the world. We have had, up to now the instrument of the Society, no doubt too, in the future of our Anthroposophical Society we shall have it. But we must really so conceive of this Anthroposophical Society—or speaking more loosely—of our standing within the movement of Spiritual Science, that we shall consider in what way it is an instrument for something that is to take place spiritually in the whole earthly evolution.

You see, my dear friends, it happens all too often that one may become a member of the Anthroposophical Society, and yet carry into that Society all the various habits, inclinations, sympathies and antipathies that one had before becoming a member, and continue to exercise them. It is necessary to think this over. I have therefore today made the subject of our studies something that closely concerns us and that is real—and that is: how it is possible for imposters to appear who want to make propaganda for some one-sided world concept and make use of a mediumistic personality in order to introduce this one-sided world concept to the world. Just as the one who appeared in the place of the Master Kut-Humi stood there as an imposter and implanted a one-sided world concept in Blavatsky, so also was it possible for people not to see that behind her stood a grey magician who was in the pay of a narrowly circumscribed human society, and wished to promulgate a definite human world conception.

This is something very, very real, and shows us how keenly we must be on the watch when it is a matter of fostering and cultivating this sublime treasure of spiritual science, so necessary to mankind. One must strive for honesty—really into the inmost fibres of feeling; naturally faults may arise—but one must strive for the purest integrity. One must not, through laziness, be quickly satisfied that one can believe in anyone who gives one something of value, but must test every step, prove whatever comes to light. That is absolutely essential. It is a reality, not a mere theory, that steams into mankind in this spiritual science. Human evolution receives something actual and real through what steams into mankind through the world concept of Spiritual Science.

We must therefore become conscious that we must take a different stand on earth from that otherwise taken when we do not ally ourselves to such a Spiritual-Science stream.

• 1. This had to be especially emphasised in view of the propaganda of ‘The Star in the East.’

Before the conference began, Rudolf Steiner addressed the participants gathered in the White Hall of the Goetheanum:

Ladies and Gentlemen, before beginning this lecture course, allow me to bring up an administrative matter. Originally, this course was meant for a smaller group, but it has drawn such a response that it has become clear that we cannot gather in this tightly-packed hall. It would be impossible, and you would soon realize this if you were to attend both the lectures and the translations. Consequently, I have decided to present the lectures twice—the first each day at ten A.M. and again at eleven, for those who wish to hear it translated into English. For technical reasons this is the only way to proceed. Therefore, I will begin the earlier lectures exactly at ten and second at eleven o’clock. I will ask those who came from England, Holland, and Scandinavia to attend the later lectures and everyone else to attend the first.

First of all I would like to express my great joy at meeting so many of you here in this hall. Anyone whose life is filled with enthusiasm for the movement centered here at the Goetheanum is bound to experience happiness and a deep inner satisfaction at witnessing the intense interest for our theme, which your visit has shown. I would therefore like to begin this introductory lecture by welcoming you all most warmly. And I wish to extend a special welcome to Mrs. Mackenzie, whose initiative and efforts have brought about this course. On behalf of the anthroposophic movement, I owe her a particular debt of gratitude.

I would like to add that it is not just a single person who is greeting you here, but that, above all, it is this building, the Goetheanum itself, that receives you. I can fully understand if some of you feel critical of certain features of this building as a work of art. Any undertaking that appears in the world in this way must be open to judgment, and any criticism made in good faith is appreciated—certainly by me. But, whatever your reactions may be to this building, it is the Goetheanum itself that welcomes you. Through just its forms and artistic composition, you can see that the aim here was not to erect a building for specific purposes, such as education, for example. The underlying spirit and style of this building shows that it was conceived and erected from the spirit of our time, to serve a movement and destined to play its part in our present civilization. And because education represents an integral part of human civilization, it is proper for it to be nurtured here at this center.

The close relationship between anthroposophic activities and problems of education will occupy us in greater detail within the next few days. Today, however, as part of these introductory remarks, I would like to talk about something that really is a part of any established movement. In a sense, you have come here to familiarize yourselves with the various activities centered here at the Goetheanum, and in greeting you most warmly as guests, I feel it right to begin by introducing you to our movement.

The aims of this anthroposophic movement, which has been in existence now for some twenty years, are only gradually beginning to manifest. It is only lately that this movement has been viewed by the world at large in ways that are consistent with its original aims. Nevertheless, this movement has gone through various phases, and a description of these may provide the most proper introduction.

Initially, the small circle of its adherents saw anthroposophy as a movement representing a very narrow religious perspective. This movement tended to attract people who were not especially interested in its scientific background and were not inclined to explore its artistic possibilities. Nor were they aware of how its practical activities might affect society as a whole. The first members were mainly those dissatisfied with traditional religious practice. They were the sort of people whose deepest human longings prompted them to search for answers to the problems inherent in the human soul and spirit—problems that could not be answered for them by existing religious movements.

For me it often was quite astonishing to see that what I had to say about the fundamentals of anthroposophy was not at all understood by members who, nevertheless, supported the movement with deep sympathy and great devotion. When matters of a more scientific nature was discussed, these initial members extracted what spoke to their hearts and appealed to their immediate feelings and sentiments. And I can truly say that it was the most peaceful time within the anthroposophic movement, though this was certainly not what I was looking for. Because of this situation, during its first phase the anthroposophic movement was able to join another movement (though only outwardly and mainly from an administrative perspective), which you might know as the Theosophical Society.

Unless they can discern the vital and fundamental differences, those who search with a simple heart for knowledge of the eternal in human nature will find either movement equally satisfactory. The Theosophical Society is concerned primarily with a theoretical knowledge that embraces cosmology, philosophy, and religion and uses the spoken and printed word as its means of communication. Those who are satisfied with their lives in general, but wish to explore the spirit beyond what traditional doctrines offer, might find either movement equally satisfying. But (and only a few members noticed this) once it became obvious that, in terms of cosmology, philosophy, and religion, anthroposophic goals were never intended to be merely theoretical but to enter social life in a direct and practical way according to the demands of the spirit of our times—only then did it gradually become obvious that our movement could no longer work within the Theosophical Society. For in our time (and this will become clear in the following lectures), any movement that limits itself to theories of cosmology, philosophy, and religion is bound to degenerate into intolerable dogmatism. It was the futility of dogmatic arguments that finally caused the separation of the two movements.

It is obvious that no one who is sensible and understands western culture could seriously consider what became the crux of these dogmatic quarrels that led to this split. These quarrels were sparked by claims that an Indian boy was the reincarnation of Christ. Since such a claim was completely baseless, it was unacceptable.

To waste energy and strength on theoretical arguments is not the way of anthroposophy, which aims to enter life directly. When it became necessary to work in the artistic, social, scientific, and—above all—in the educational realm, the true aims of anthroposophy made it necessary to separate from the Theosophical Society. Of course, this did not happen all at once; essentially, all that happened in the anthroposophic movement after 1912 demonstrated that this movement had to fight for its independence in the world, if it was going to penetrate ordinary life.

In 1907, during a Theosophical Society congress in Munich, I realized for the first time that it would be impossible for me to work with this movement. Along with my friends from the German section of the Theosophical Society, I had been given the task of arranging the program for this congress. Apart from the usual items, we included a performance of a mystery play by Edouard Schuré (1841–1929), The Sacred Drama of Eleusis. We decided to create a transition from the movement’s religious theories to a broader view that would encourage artistic activity. From our anthroposophic perspective, we viewed the performance as an artistic endeavor. But there were people in the movement who tried to satisfy their sometimes egotistical religious feelings by merely looking for a theoretical interpretation. They would ask, What is the meaning of this individual in the drama? What does that person mean? Such people would not be happy unless they could reduce the play to theoretical terms.

Any movement that cannot embrace life fully because of a lopsided attitude will certainly become sectarian. Spiritual science, on the other hand, is not the least inclined toward sectarianism, because it naturally tends to bring ideals down to earth and enter life in practical ways.

These attempts to free the anthroposophic movement from sectarianism by entering the artistic sphere represent the second phase of its history. Gradually, as membership increased, a need arose for the thought of philosophy, cosmology, and religion to be expressed artistically, and this in turn prompted me to write my mystery plays. And these must not be interpreted theoretically or abstractly, because they are intended to be experienced directly on the stage. To bring this about, my plays were performed in ordinary, rented theaters in Munich, from 1910 to 1913. And this led to an impulse to build a center for the anthroposophic movement. The changing situation made it clear that Munich was inappropriate for such a building, and so we were led to Dornach hill, where the Goetheanum was built as the right and proper place for the anthroposophic movement.

These new activities showed that, in keeping with its true spirit, the anthroposophic movement is always prepared to enter every branch of human life. Imagine that a different movement of a more theoretical religious character had decided to build a center; what would have happened? First, its members would collect money from sympathizers (a necessary step, unfortunately). Then they would choose an architect to design the building, perhaps in an antique or renaissance style or in a gothic or baroque or some other traditional style.

However, when the anthroposophic movement was in the happy position of being able to build its own home, such a procedure would have been totally unacceptable to me. Anything that forms an organic living whole cannot be assembled from heterogeneous parts. What relationship could any words, spoken in the spirit of anthroposophy, have had with the forms around a listener in a baroque, antique, or renaissance building? A movement that expresses only theories can present only abstractions. A living movement, on the other hand, must work into every area of life through its own characteristic impulses. Therefore, the urge to express life, soul, and spirit in practical activity (which is characteristic of anthroposophy) demanded that the surrounding architecture—the glowing colors of the wall paintings and the pillars we see—should speak the same language that is spoken theoretically in ideas and abstract thoughts. All of the movements that existed in the world previously were equally comprehensive; ancient architecture was certainly not isolated from its culture, but grew from the theoretical and practical activities of the time. The same can be said of the renaissance—certainly of the gothic, but also of the baroque.

To avoid a sectarian or theoretical ideology, anthroposophy had to find its own architectural and artistic styles. As mentioned before, one may find this style unsatisfactory or even paradoxical, but the fact is, according to its real nature, anthroposophy simply had to create its own physical enclosure. Let me make a comparison that may appear trivial but may, nevertheless, clarify these thoughts. Think of a walnut and its kernel. It is obvious that both nut and shell were created by the same forces, since together they make a whole. If anthroposophy had been housed in an incongruous building, it would be as if a walnut kernel had been found in the shell of a different plant. Nature produces nut and shell, and they both speak the same language. Similarly, neither symbolism nor allegory was needed here; rather, it was necessary that anthroposophic impulses flow directly into artistic creativity. If thoughts are to be expressed in this building, they must have a suitable shell, from artistic and architectural points of view. This was not easy to do, however, because the sectarian tendency is strong today, even among those looking for a broadening of religious ideals. But anthroposophy must not be influenced by people’s sympathies or antipathies. It must remain true to its own principles, which are closely linked to the needs and yearnings of our times, as will be shown in the next few days.

And so anthroposophy entered the practical domain—as far as this was possible in those days. At the time, I surprised some members by saying, “Anthroposophy wants to enter all walks of life. Although conditions do not allow this today, I would love to open banks that operate according to anthroposophic principles.” This may sound strange, but it was meant to show that anthroposophy is in its right element only when it can fertilize every aspect of life. It must never be seen merely as a philosophical and religious movement.

We now come to the catastrophic and chaotic time of the World War, which produced its own particular needs. In September 1913, we laid the foundation stone of this building. In 1914, when war broke out, we were building the foundation of the Goetheanum. Here I want to say only that, at a time when Europe was torn asunder by opposing nationalistic aspirations, here in Dornach we successfully maintained a place where people from all nations could meet and work together in peace, united by a common spirit. This was a source of deep inner satisfaction. Those war years could be considered as the second phase in the development of our movement.

Despite efforts to continue anthroposophic work during the war, the outer activities of the anthroposophic movement were mostly paralyzed. But one could experience how peoples everywhere gradually came to feel an inner need for spiritual sustenance, which, in my opinion, anthroposophy was able to offer. After 1918, when the war had ended, at least outwardly, there was an enormous, growing interest in spiritual renewal, such as anthroposophy wished to provide. Between autumn 1918 and spring 1919, numerous friends—many from Stuttgart—came to see me in Dornach. They were deeply concerned about the social conditions of the time, and they wanted the anthroposophic movement to take an active role in trying to come to terms with the social and economic upheavals. This led to the third phase of our movement.

It happened that Southern Germany—Württemberg in particular—was open to such anthroposophic activities, and one had to work wherever this was possible. These activities, however, were colored a little by the problems of that particular region, problems caused by the prevailing social chaos. An indescribable misery had spread over the whole of Central Europe at the time. Yet, seen in a broader context, the suffering caused by material needs was small compared to what was happening in the soul realm of the population. One could feel that humanity had to face the most fundamental questions of human existence. Questions once raised by Rousseau, which led to visible consequences in the French Revolution, did not touch the most basic human yearnings and needs as did the questions presented in 1919, within the very realms where we wished to work.

In this context, awareness of a specific social need began to grow in the hearts of my friends. They realized that perhaps the only way to work effectively toward a better future would be to direct our efforts toward the youth and their education. Our friend Emil Molt (who at the time was running the Waldorf- Astoria Cigarette Factory in Stuttgart) offered his services for such an effort by establishing the Waldorf school for his workers’ children, and I was asked to help direct the school. People were questioning everything related to the organization of society as it had developed over the past centuries from its tribal and ethnic elements. This prompted me to present a short proclamation concerning the threefold social order to the German people and to the civilized world in general, and also to publish my book Towards Social Renewal.

Many other activities connected with the social question also occurred, at first in South Germany, which resulted from this general situation and prevailing mood. It was essential then, though immensely difficult, to touch the most fundamental aspirations of the human soul. Despite their physical and mental agony, people were called upon to search, quite abstractly, for great and sublime truths; but because of the general upheaval they were unable to do so. Many who heard my addresses said to me later, “All this may be correct and even beautiful, but it concerns the future of humanity. We have faced death often during the last years and are no longer concerned about the future; we must live from day to day. Why should we be more interested in the future now than when we had to face the guns every day?” Such comments characterize the prevaling apathy of that time toward the most important and fundamental questions of human development.

Before the war, one could observe all sorts of educational experiments in various special schools. It was out of the question, however, that we would establish yet another country boarding school or implement a certain brand of educational principles. We simply wished to heal social ills and serve the needs of humankind in general. You will learn more about the fundamentals of Waldorf education during the coming lectures. For now, I merely wish to point out that, as in every field, anthroposophy sees its task as becoming involved in the realities of a situation as it is given. It was not for us to open a boarding school somewhere in a beautiful stretch of open countryside, where we would be free to do as we pleased. We had to fit into specific, given conditions. We were asked to teach the children of a small town—that is, we had to open a school in a small town where even our highest aspirations had to be built entirely upon pragmatic and sound educational principles. We were not free to choose a particular locality nor select students according to ability or class; we accepted given conditions with the goal of basing our work on spiritual knowledge. In this way, as a natural consequence of anthroposophic striving, Waldorf education came into existence.

The Waldorf school in Stuttgart soon ceased to be what it was in the beginning—a school for the children of workers at the Waldorf-Astoria Cigarette Factory. It quickly attracted students from various social backgrounds, and today parents everywhere want to send their children. From the initial enrollment of 140 children, it has grown to more than 600, and more applications are coming in all the time. A few days ago, we laid the foundation stone for a very necessary extension to our school, and we hope that, despite all the difficulties one must face in this kind of work, we will soon be able to expand our school further.

I wish to emphasize, however, that the characteristic feature of this school is its educational principles, based on knowledge of the human being and its ability to adapt those principles to external, given realities. If one can choose students according to ability or social standing, or if one can choose a locality, it is relatively easy to accomplish imaginary, even real, educational reforms. But it is no easy task to establish and develop a school on educational principles closely connected with the most fundamental human impulses, while also being in touch with the practical demands of life.

Thus, during its third phase, our anthroposophic movement has spread into the social sphere, and this aspect will naturally occupy us in greater depth during the coming days. But you must realize that what has been happening in the Waldorf school until now represents only a beginning of endeavors to bring our fundamental goals right down into life’s practicalities.

Concerning other anthroposophic activities that developed later on, I would like to say that quite a number of scientifically trained people came together in their hope and belief that the anthroposophic movement could also fertilize the scientific branches of life. Medical doctors met here, because they were dissatisfied with the ways of natural science, which accept only external observation and experimentation. They were convinced that such a limited attitude could never lead to a full understanding of the human organism, whether in health or illness. Doctors came who were deeply concerned about the unnecessary limitations established by modern medical science, such as the deep chasm dividing medical practice into pathology and therapy.

These branches coexist today almost as separate sciences. In its search for knowledge, anthroposophy uses not just methods of outer experimentation—observation of external phenomena synthesized by the intellect—but, by viewing the human being as body, soul, and spirit, it also utilizes other means, which I will describe in coming days. Instead of dealing with abstract thoughts, spiritual science is in touch with the living spirit. And because of this, it was able to meet the aspirations of those urgently seeking to bring new life into medicine. As a result, I was asked to give two courses here in Dornach to university-trained medical specialists and practicing doctors, in order to outline the contribution spiritual science could make in the field of pathology and therapy. Both here in Dornach and in nearby Arlesheim, as well as in Stuttgart, institutes for medical therapy have sprung up, working with their own medicines and trying to utilize what spiritual science can offer to healing, in dealing with sickness and health. Specialists in other sciences have also come to look for new impulses arising from spiritual science; thus, courses were given in physics and astronomy. In this way, anthroposophic spirit knowledge was called upon to bring practical help to the various branches of science.

Characteristic of this third phase of the anthroposophic movement is the fact that gradually—despite a certain amount of remaining opposition—people have come to see that spiritual science, as practiced here, can meet every demand for an exact scientific basis of working and that, as represented here, it can work with equal discipline and in harmony with any other scientific enterprise. In time, people will appreciate more and more the potential that has been present during these past twenty years in the anthroposophic movement.

Yet another example shows how the most varied fields of human endeavor can be fructified through spiritual science, through the creation of a new art of movement we call eurythmy. It uses the human being as an instrument of expression, and it aims toward specific results. So we try to let anthroposophic life—not anthroposophic theories—flow into all sorts of activities—for example, the art of recitation and speech, about which you will hear more in the next few days.

This last phase with its educational, medical, and artistic impulses is the most characteristic one of the anthroposophic movement. Spiritual science has many supporters as well as many enemies—even bitter enemies. But now it has entered the very stage of activities for which it has been waiting. And so it was a satisfying experience during my stay in Kristiania [Oslo], from November twenty-third to December fourth this year to speak of anthroposophic life to educators and to government economists, as well as to Norwegian students and various other groups. All of these people were willing to accept not theories or religious sectarian ideas, but what waits to reveal itself directly from the spirit of our time in answer to the great needs of humanity.

So much for the three phases of the anthroposophic movement. As an introduction to our course I merely wanted to acquaint you with this movement and to mention its name to you, so to speak. Tomorrow, we will begin our actual theme. Nevertheless, I want you to know that it is the anthroposophic movement, with its deep educational interests, that gladly welcomes you all here to the Goetheanum.

The art of education (about which we will say a great deal during this course of lectures) is based entirely on knowledge of the human being. If such knowledge is to have a deep foundation, however, it must be based on knowledge of the entire universe, because human beings, with all their inherent abilities and powers, are rooted in the universe. Therefore true knowledge of the human being can spring only from knowing the world in its entirety. On the other hand, one can say that the educational attitudes and ideas of any age reflect the general worldview of that age. Consequently, to correctly assess current views on education, we must examine them within the context of the general worldview of our time. In this sense, it will help to look at the ideas expressed by a typical representative of today’s worldview as it developed gradually during the last few centuries. There is no doubt that, since that time, humankind has been looking with great pride at the achievements accomplished through intellectuality, and this is still largely true today.

Basically, educated people today have become very intellectualized, even if they do not admit to it. Everything in the world is judged through the instrument of the intellect. When we think of names associated with the awakening of modern thinking, we are led to the founders of modern philosophy and of today’s attitudes toward life. Such individuals based all their work on a firm belief in human intellectual powers. Names such as Galileo, Copernicus, and Giordano Bruno come to mind, and we easily believe that their mode of thinking relates only to scientific matters; but this is not the case.

If one observes without prejudice the outlook on life among the vast majority of people today, one finds a bit of natural scientific thinking hidden almost everywhere, and intellectuality inhabits this mode of thinking. We may be under the impression that, in our moral concepts or impulses and in our religious ideas and experiences, we are free from scientific thinking. But we soon discover that, by being exposed to all that flows through newspapers and popular magazines into the masses, we are easily influenced in our thinking by an undertone of natural science.

People simply fail to see life as it really is if they are unaware that today’s citizens sit down to breakfast already filled with scientific concepts—that at night they take these notions to bed and to sleep, use them in their daily work, and raise their children with them. Such people live under the illusion that they are free from scientific thinking. We even take our scientific concepts to church and, although we may hear traditional views expressed from the pulpit, we hear them with ears attuned to natural scientific thinking. And natural science is fed by this intellectuality.

Science quite correctly stresses that its results are all based on external observation, experimentation, and interpretation. Nevertheless, the instrument of the soul used for experiments in chemistry or physics represents the most intellectual part of the human entity. Thus the picture of the world that people make for themselves is still the result of the intellect.

Educated people of the West have become quite enraptured by all the progress achieved through intellectuality, especially in our time. This has led to the opinion that, in earlier times, humankind more or less lacked intelligence. The ancients supposedly lived with naive and childish ideas about the world, whereas today we believe we have reached an intelligent comprehension of the world. It is generally felt that the modern worldview is the only one based on firm ground. People have become fearful of losing themselves in the world of fantasy if they relinquish the domain of the intellect. Anyone whose thinking follows modern lines, which have been gradually developing during the last few centuries, is bound to conclude that a realistic concept of life depends on the intellect.

Now something very remarkable can be seen; on the one hand, what people consider the most valuable asset, the most important feature of our modern civilization—intellectuality—has, on the other hand, become doubtful in relation to raising and educating children. This is especially true among those who are seriously concerned with education. Although one can see that humanity has made tremendous strides through the development of intellectuality, when we look at contemporary education, we also find that, if children are being educated only in an intellectual way, their inborn capacities and human potential become seriously impaired and wither away. For some, this realization has led to a longing to replace intellectuality with something else. One has appealed to children’s feelings and instincts. To steer clear of the intellect, we have appealed to their moral and religious impulses. But how can we find the right approach? Surely, only through a thorough knowledge of the human being, which, in turn, must be the result of a thorough knowledge of the world as a whole. As mentioned, looking at a representative thinker of our time, we find the present worldview reflected in educational trends. And if one considers all relevant features, Herbert Spencer could be chosen as one such representative thinker.

I do not quote Spencer because I consider his educational ideas to be especially valuable for today’s education. I am well aware of how open these are to all kinds of arguments and how, because of certain amateurish features, they would have to be greatly elaborated. On the other hand, Spencer, in all his concepts and ideas, is firmly grounded in the kind of thinking and culture developed during the last few centuries. Emerson wrote about those he considered representative of the development of humankind—people such as Swedenborg, Goethe, and Dante. For modern thinking and feeling, however, it is Herbert Spencer above all who represents our time. Although such thinking may be tinged with national traits according to whether the person is French, Italian, or Russian, Spencer transcends such national influences. It is not the conclusions in his many books on various aspects of life that are important, but the way he reaches those conclusions, for his mode of thinking is highly representative of the thinking of all educated people—those who are influenced by a scientific view and endeavor to live in accordance with it.

Intellectualistic natural science is the very matrix of all he has to say. And what did he conclude? Herbert Spencer, who naturally never loses sight of the theory that humankind evolved gradually from lower life forms, and who then compares the human being with animals, asks this question: Are we educating our youth according to our scientific ways of thinking? And he answers this question in the negative.

In his essay on education, he deals with some of the most important questions of the modern science of education, such as, Which kind of knowledge is most valuable? He critically surveys intellectual, moral, and physical education. But the core of all considerations is something that could have been postulated only by a modern thinker, that we educate our children so they can put their physical faculties to full use in later life. We educate them to fit into professional lives. We educate them to become good citizens. According to our concepts, we may educate them to be moral or religious. But there is one thing for which we do not educate them at all: to become educators themselves. This, according to Spencer, is absent in all our educational endeavors. He maintains that, fundamentally, people are not educated to become educators or parents. Now, as a genuine natural scientific thinker, he goes on to say that the development of a living creature is complete only when it has acquired the capacity of procreating its own species, and this is how it should be in a perfect education; educated people should be able to educate and guide growing children. Such a postulate aptly illustrates the way a modern person thinks.

Looking at education today, what are Spencer’s conclusions? Metaphorically, he makes a somewhat drastic but, in my opinion, very appropriate comparison. First he characterizes the tremendous claims of education today, including those made by Pestalozzi. Then, instead of qualifying these principles as being good or acceptable, he asks how they are implemented in practice and what life is actually like in schools. In this context, he uses a somewhat drastic picture, suggesting we imagine some five to six centuries from now, when archeologists dig up some archives and find a description of our present educational system. Studying these documents, they would find it difficult to believe that they represent the general practice of our time. They would discover that children were taught grammar in order to find their way into their language. Yet we know well that the grammar children are taught hardly teaches them to express themselves in a living way later in life. Our imaginary archeologists would also discover that a large portion of students were being taught Latin and Greek, which, in our time, are dead languages. Here, they would conclude that the people of those documents had no literature of their own or, if they did, little benefit would be gained by studying it.

Spencer tries to demonstrate how inadequately our present curricula prepare students for later life, despite all the claims to the contrary. Finally, he lets these archeologists conclude that, since the document could not be indicative of the general educational practice of their time, they must have discovered a syllabus used in some monastic order. He continues (and of course this represents his opinion) by saying that adults who have gone through such educational practice are not entirely alienated from society, behaving like monks, because of the pressures and the cruel demands of life. Nevertheless, according to our imaginary archeologists, when having to face life’s challenges, those ancient students responded clumsily, because they were educated as monks and trying to live within an entirely different milieu. These views—expressed by a man of the world and not by someone engaged in practical teaching—are in their own way characteristic of contemporary education.

Now we might ask, What value do people place on their lives after immersion in a natural scientific and intellectualistic attitude toward the world?

With the aid of natural laws, we can comprehend lifeless matter. This leads us to conclude that, following the same methods, we can also understand living organisms. This is not the time to go into the details of such a problem, but one can say that, at our present state of civilization, we tend to use thoughts that allow us to grasp only what is dead and, consequently, lies beyond the human sphere. Through research in physics and chemistry, we construct a whole system of concepts that we then apply to the entire universe, albeit only hypothetically. It is true that today there are already quite a few who question the validity of applying laboratory results or the information gained through a telescope or microscope to build a general picture of the world. Nevertheless, a natural scientific explanation of the world was bound to come and, with it, the ways it affects human feelings and emotions. And if one uses concepts from laboratory or observatory research to explain the origin and the future of the earth, what happens then? One is forced to imagine the primeval nebulae of the Kant-Laplace theory, or, since views have changed since their time, something similar. But this notion of primeval nebulae makes sense only when we apply to it the laws of aeromechanics. Such laws, however, contain nothing of a soul or spiritual character. People who long for such a soul and spiritual element, therefore, must imagine that all sorts of divine powers exist along side the aeromechanical view of the universe, and then these spirit beings must be somehow blended skillfully into the image of the nebulae. The human being, in terms of soul and spirit, is not part of this picture, but has been excluded from that worldview. Those who have gotten used to the idea that only an intellectually based natural science can provide concrete and satisfactory answers find themselves in a quandary when looking for some sort of divine participation at the beginning of existence.

Education Based on Knowledge of the Human Being 21 A hypothetical concept of the end of the cosmos is bound to follow the laws of physics. In this context, we encounter the socalled second fundamental law of thermodynamics. According to this theory, all living forces are mutually transformable. However, if they are transformed into heat, or if heat is transformed into living forces, the outcome is always an excess of heat. The final result for all earthly processes would therefore be a complete transformation of all living forces into heat. This destruction through heat would produce a desert world, containing no forces but differences of temperature. Such a theory conjures up a picture of a huge graveyard in which all human achievements lie buried—all intellectual, moral, and religious ideals and impulses. If we place human beings between a cosmic beginning from which we have been excluded and a cosmic end in which again we have no place, all human ideals and achievements become nothing but vague illusions. Thus, an intellectual, natural scientific philosophy reduces the reality of human existence to a mere illusion. Such an interpretation may be dismissed simply as a hypothesis, yet even if people today do not recognize the way science affects their attitudes toward life, the negative consequences are nevertheless real. But the majority are not prepared to face reality. Nor do such theories remain the prerogative of an educated minority, because they reach the masses through magazines and popular literature, often in very subtle ways.

And, against the background of this negative disposition of soul, we try to educate our children, True, we also give them religious meaning, but here we are faced above all with division. For if we introduce religious ideas alongside scientific ideas of life, which is bound to affect our soul attitude, we enter the realm of untruth. And untruth extracts a toll beyond what the intellect can perceive, because it is active through its own inner power. Untruth, even when it remains concealed in the realm of the unconscious, assumes a destructive power over life. We enter the realm of untruth when we refuse to search for clarity in our attitudes toward life. This clarity will show us that, given the prevailing ideas today, we gain knowledge of a world where there is no room for the human being.

Let us examine a scientific discovery that fills us with pride, as it should. We follow the chain of evolution in the animal world, from the simplest and most imperfect forms via the more fully developed animals, right up to the arrival of the human being, whom we consider the most highly developed. Does not this way of looking at evolution imply that we consider the human being the most perfect animal? In this way, however, we are not concerned with true human nature at all. Such a question, even if it remains unconscious, diminishes and sets aside any feeling we might have for our essential humanity.

Again I wish to quote Herbert Spencer, because his views on contemporary education are so characteristic, especially with the latest attempts to reform education and bring it into line with current scientific thinking. In general, such reforms are based on concepts that are alien to the human spirit. Again, Spencer represents what we encounter in practical life almost everywhere. He maintains that we should do away with the usual influences adults—parents or teachers—have on children. According to him, we have inherited the bad habit of becoming angry when a child has done something wrong. We punish children and make them aware of our displeasure. In other words, our reaction is not linked directly to what the child has done. The child may have left things strewn all over the room and we, as educators, may become angry when seeing it. To put it drastically, we might even hit the child. Now, what is the causal link (and the scientific researcher always looks for causal links) between hitting the child and the untidy child? There is none.

Spencer therefore suggests that, to educate properly, we should become “missionaries of causal processes.” For example, if we see a boy playing with fire by burning little pieces of paper in a flame, we should be able to understand that he does this because of his natural curiosity. We should not worry that he might burn himself or even set fire to the house; rather, we should recognize that he is acting out of an instinct of curiosity and allow him—with due caution, of course—to burn himself a little, because then, and only then, will he experience the causal connection. Following methods like this, we establish causal links and become missionaries of causal processes.

When you meet educational reformers, you hear the opinion that this principle of causality is the only one possible. Any open-minded person will reply that, as long as we consider the intellectualistic natural scientific approach the only right one, this principle of causality is also the only correct approach. As long as we adhere to accepted scientific thinking, there is no alternative in education. But, if we are absolutely truthful, where does all this lead when we follow these methods to their logical extremes? We completely fetter human beings, with all their powers of thinking and feeling, to natural processes. Thoughts and feelings become mere processes of nature, bereft of their own identity, mere products of unconscious, compulsory participation. If we are considered nothing more than a link in the chain of natural necessity, we cannot free ourselves in any way from nature’s bonds.

We have been opposed by people who, in all good faith, are convinced that the ordinary scientific explanation of evolution can be the only correct one. They equate the origin of everything with the primeval nebulae, comprehensible only through the laws of aeromechanics. They equate the end of everything with complete destruction by heat, resulting in a final universal grave. Into this framework they place human beings, who materialize from somewhere beyond the human sphere, destined to find that all moral aspirations, religious impulses, and ideals are no more than illusions. This may seem to be the very opposite of what I said a few minutes ago, when I said that, when seen as the last link in evolution, human beings loses their separate identity and are therefore cast out of the world order. But because human identity remains unknown, we are seen only as a part of nature. Instead of being elevated from the complexities of nature, humankind is merely added to them. We become beings that embody the causal nexus. Such an interpretation casts out the human being, and education thus places the human being into a sphere devoid of humanity; it completely loses sight of the human being as such. People fail to see this clearly, because they lack the courage. Nevertheless, we have reached a turning point in evolution, and we must summon the courage to face basic facts, because in the end our concepts will determine our life paths.

A mood of tragedy pervades such people. They have to live consciously with something that, for the majority of people, sleeps in the subconscious. This underlying mood has become the burden of today’s civilization. However, we cannot educate out of such a mood, because it eliminates the sort of knowledge from which knowledge of the human being can spring. It cannot sustain a knowledge of the human being in which we find our real value and true being—the kind of knowledge we need if we are to experience ourselves as real in the world. We can educate to satisfy the necessities of external life, but that sort of education hinders people from becoming free individuals. If we nevertheless see children grow up as free individuals, it happens despite of our education, not because of it.

Today it is not enough just to think about the world; we must think about the world so that our thinking gradually becomes a general feeling for the world, because out of such Education Based on Knowledge of the Human Being 25 feelings impulses for reform and progress grow. It is the aim of anthroposophy to present a way of knowing the world that does not remain abstract but enlivens the entire human being and becomes the proper basis for educational principles and methods.

Today we can already see the consequences of the materialistic worldview as a historical fact. Through a materialistic interpretation of the world, humankind was cast out. And the echo of what has thus lived in the thoughts of educated people for a long time can now be heard in the slogans of millions upon millions of the proletariat. The civilized world, however, shuts its eyes to the direct connection between its own worldview and the echo from the working classes. This mood of tragedy is experienced by discerning people who have decided that moral ideas and religious impulses are an illusion and that humanity exists only between the reality’s nebulous beginning and its ultimate destruction by heat. And we meet this same mood again in the views of millions of workers, for the only reality in their philosophy is economic processes and problems.

According to the proletarian view of life, nothing is more important than economics—economic solutions of the past, labor and production management, the organization of buying and selling, and how the process of production satisfies the physical needs of people. On the other hand, any moral aspirations, religious ideas, or political ideals are viewed as an illusory ideologies and considered to be an unrealistic superstructure imposed on the reality of life—the processes of material production. Consequently, something that was theoretical and, at best, a semi-religious conviction among certain educated social circles has, among the proletariat, become the determining factor for all human activity. This is the situation that humankind faces today. Under these conditions, people are trying to educate. To do this task justice, however, people must free themselves of all bias and observe and understand the present situation.

It is characteristic of intellectuality and its naturalistic worldview that it alienates people from the realities of life. From this perspective, you only need to look at earlier concepts of life. There you find ways of thinking that could very well be linked to life—thoughts that people of the past would never have seen as mere ideologies. They were rooted in life, and because of this they never treated their thinking as though it were some sort of vapor rising from the earth. Today, this attitude has invaded the practical areas of most of the educated world. People are groaning under the results of what has happened. Nevertheless, humankind is not prepared to recognize that the events in Russia today, which will spread into many other countries, are the natural result of the sort of teaching given at schools and universities. There one educates and while the people in one part of the earth lack the courage to recognize the dire consequences of their teaching, in the other part, these consequences ruthlessly push through to their extremes. We will not be able to stop this wheel from running away unless we understand clearly, especially in this domain, and place the laws of causality in their proper context. Then we shall realize that the human being is placed into a reality tht will leave him no room for maneuvering as long as he tries to comprehend the world by means of the intellect only. We will see that intellectuality, as an instrument, does not have the power of understanding realities.

I once knew a poet who, decades ago, tried to imagine how human beings would end up if they were to develop more and more in a onesided, intellectualistic way. In the district where he lived, there was a somewhat drastic idea of intellectual people; they were called “big heads” (grosskopfet). Metaphorically, they carried large heads on their shoulders. This poet took up the local expression, arguing that human development was becoming increasingly centered in the intellect and that, as a result, the human head would grow larger and larger, while the rest of the body would gradually degenerate into some sort of rudimentary organs. He predicted only rudimentary arms, ending in tiny hands, and rudimentary legs with tiny feet dangling from a disproportionately large head—until the moment when human beings would move by rolling along like balls. It would eventually come about that one would have to deal with large spheres from which arms and legs were hanging, like rudimentary appendages. A very melancholic mood came over him when he tried to foresee the consequences of one-sided intellectual development.

Looking objectively at the phenomenon of intellectuality, we can see that it alienates people from themselves and removes them from reality. Consequently, an intellectual will accept only the sort of reality that is recognized by the proletariat—the kind that cannot be denied, because one runs into it and suffers multiple bruises. In keeping with current educational systems (even those that are completely reformed), such people believe that one can draw conclusions only within the causal complex. On the other hand, if they must suffer from deprivation, again they limit their grasp of the situation to the laws of causality. Those who are deprived of the necessities of life can feel, see, and experience what is real only too well; but they are no longer able to penetrate the true causes. While distancing themselves from reality in this way, people become less and less differentiated. Metaphorically, they are, in fact, turning into the poet’s rolling sphere. We will need to gain insight into the ways our universities, colleges, and schools are cultivating the very things we abhor when we encounter them in real life, which, today, is mostly the way it is. People find fault with what they see, but little do they realize that they themselves have sown the seeds of what they criticize. The people of the West see Russia and are appalled by events there, but they do not realize that their western teachers have sown the seeds of those events.

As mentioned before, intellectuality is not an instrument with which we can reach reality, and therefore we cannot educate by its means. If this is true, however, it is important to ask whether we can use the intellect in any positive way in education, and this poignant question challenges us right at the beginning of our lecture course.

We must employ means other than those offered by intellectuality, and the best way to approach this is to look at a certain problem so that we can see it as part of a whole. What are the activities that modern society excels in, and what has become a favorite pastime? Well, public meetings. Instead of quietly familiarizing ourselves with the true nature of a problem, we prefer to attend conferences or meetings and thrash it out there, because intellectuality feels at home in such an environment. Often, it is not the real nature of a problem that is discussed, because it seems this has already been dealt with; rather, discussion continues for its own sake. Such a phenomenon is a typical by-product of intellectuality, which leads us away from the realities of a situation. And so we cannot help feeling that, fundamentally, such meetings or conferences are pervaded by an atmosphere of illusion hovering above the realities of life. While all sorts of things are happening down below at ground level, clever discourses are held about them in multifarious public conferences. I am not trying to criticize or to put down people’s efforts at such meetings; on the contrary, I find that brilliant arguments are often presented on such occasions. Usually the arguments are so convincingly built up that one cannot help but agree with two or even three speakers who, in fact, represent completely opposite viewpoints. From a certain perspective, one can agree with everything that is said. Why? Because it is all permeated by intellectuality, which is incapable of providing realistic solutions. Therefore, life might as well be allowed to assume its own course without the numerous meetings called to deal with problems. Life could well do without all these conferences and debates, even though one can enjoy and admire the ingenuity on display there.

During the past fifty or sixty years, it has been possible to follow very impressive theoretical arguments in the most varied areas of life. At the same time, if life was observed quietly and without prejudice, one could also notice that daily affairs moved in a direction opposite to that indicated by these often brilliant discussions. For example, some time ago, there were discussions in various countries regarding the gold standard, and brilliant speeches were made recommending it. One can certainly say (and I do not feel at all cynical about this but am sincere) that in various parliaments, chambers of commerce, and so on, there were erudite speeches about the benefits of the gold standard. Discriminating and intelligent experts—and those of real practical experience—proved that, if we accepted the gold standard, we would also have free trade, that the latter was the consequence of the former. But look at what really happened; in most countries that adopted the gold standard, unbearable import tariffs were introduced, which means that instead of allowing trade to flow freely it was restricted. Life presented just the opposite of what had been predicted by our clever intellectuals. One must be clear that intellectuality is alien to reality; it makes the human being into a big head. Hence it can never become the basis of a science of education, because it leads away from an understanding of the human being. Because teaching involves a relationship between human beings—between teacher and student—it must be based on human nature. This can be done only by truly knowing human nature. It is the aim of anthroposophy to offer such knowledge.

If you take what was presented to you yesterday and study it in greater depth, you will find that today’s interpretation of the world cannot lead to a real understanding of the human being. And if you go into further detail in your study of what could be only briefly described here and relate it to specific problems of life, you will find confirmation of all that was postulated in yesterday’s lecture.

Now, strangely, exponents of the modern worldview seem unaware of what it means that they cannot reach the specifically human sphere. Nor are they willing to admit that, in this sense, their interpretation of the universe is incomplete. This fact alone is more than enough to justify all the efforts made by spiritual scientific research. We can understand this all the more clearly by observing characteristic examples. When quoting Herbert Spencer, I did not intend to prove anything but only wanted to illustrate modern thinking. Spencer had already formulated his most important and fundamental ideas before Darwinism spread. So-called Darwinism aptly demonstrates how scientific, intellectualistic thinking approaches questions and problems that result from a deep-seated longing in the human soul.

Charles Darwin’s Origin of the Species, published in 1859, certainly represents a landmark in modern spiritual life. His method of observation and the way he draws conclusions are exemplary for a modern conceptual discipline. One can truly say that Darwin observed the data offered to his sense perceptions with utmost exactitude; that he searched for the underlying laws in a very masterly way; and he considering everything that such observations could bring to his powers of comprehension. Never did he allow himself to be deflected, not to the slightest degree, by his own subjectivity. He developed the habit of learning from the outer world in a way commensurate with the human intellect.

Observing life in this way, Darwin found links between the simplest, least developed organisms and the highest organism on earth—humankind itself. He contemplated the entire range of living organisms in a strictly natural scientific way, but what he observed was external and not part of the essential nature of human beings. Neither the true human being nor human spiritual aspirations were the object of his enquiry. However, when Darwin finally had to face an impasse, his reaction was characteristic; after having formulated his excellent conclusions, he asked himself, Why would it have pleased the Divine Creator any less to begin creation with a small number of relatively undeveloped and primitive organic forms, which would be allowed to develop gradually, than to miraculously conjure fully developed forms right at the beginning of the world?

But what does such a response imply? It shows that those who have made the intellectual and naturalistic outlook their own, apply it only as far as a certain inner sensing will allow and then readily accept these newly discovered boundaries without pondering too much over whether it might be possible to transcend them. In fact, they are even prepared to fall back on traditional religious concepts. In a subsequent book, The Descent of Man, Darwin did not fundamentally modify his views. Apart from being typical of the time, Darwin’s attitude reveals certain national features, characteristic of Anglo American attitudes and differing from those of Central Europe. If we look at modern life with open eyes, we can learn a great deal about such national traits.

In Germany, Darwinism was initially received with open enthusiasm, which nevertheless spread to two opposite directions. There was, first of all, Ernst Haeckel, who with youthful ardor took up Darwin’s methods of observation, which are valid only in nonhuman domains. But, according to his Germanic disposition, he was not prepared to accept given boundaries with Darwin’s natural grace. Haeckel did not capitulate to traditional religious ideas by speaking of an Almighty who had created some imperfect archetypes. Using Darwin’s excellent methods (relevant only for the non-human realm) as a basis for a new religion, Ernst Haeckel included both God and the human being in his considerations, thus deliberately crossing the boundary accepted by Darwin.

Du Bois-Reymond took up Darwinism in another way. According to his views, naturalistic intellectual thinking can be applied only to the non-human realm. He thus remained within its limits. But he did not stop there, unquestioning and guided by his feelings; he made this stopping point itself into a theory. Right there, where Darwin’s observations trail off into vagueness, Du Bois-Reymond postulated an alternative, stating that either there are limits or there are no limits. And he found two such limits.

The first limit occurs when we turn our gaze out into the world, and we are confronted with matter. The second is when we turn our gaze inward, toward experiences of our consciousness and find these also finally impenetrable. He thus concluded that we have no way of reaching the supra-sensory, and made this into a theory: one would have to rise to the level of “supernaturalism,” the realm where religion may hold sway, but science has nothing to do with what belongs to this religious sphere. In this way, Du Bois-Reymond leaves everyone free to supplement, according to personal needs, everything confirmed by natural science with either mystical or traditionally accepted forms of religious beliefs. But he insists that such supernatural beliefs could never be the subject of scientific scrutiny.

A characteristic difference between the people of Central Europe and those of the West is that the latter lean naturally toward the practical side of life. Consequently, they are quite prepared to allow their thoughts to trail off into what cannot be defined, as happens in practical life. Among Central Europeans, on the other hand, there is a tendency to put up with impracticalities, as long as the train of thought remains theoretically consistent, until an either/or condition has been reached. And this we see particularly clearly when fundamental issues about ultimate questions are at stake.

But there is still a third book by Darwin that deals with the expression of feeling. To those who occupy themselves with problems of the soul, this work seems to be far more important than his Origin of the Species and Descent of Man. Such people can derive great satisfaction from this book—so full of fine observations of the human expression of emotions—by allowing it to work in them. It shows that those who have disciplined themselves to observe in a natural scientific way can also attain faculties well suited for research into the soul and spiritual sphere of the human being. It goes without saying that Darwin advanced along this road only as far as his instinct would allow him to go. Nevertheless, the excellence of his observations shows that a training in natural scientific observation can also lead to an ability to go into the supra-sensory realm. This fact lies behind the hope of anthroposophic work, which, in any task that it undertakes, chooses not to depart by a hair’s breadth from the disciplined training of the natural scientific way of thinking. But, at the same time, anthroposophy wishes to demonstrate how the natural scientific method can be developed, thus transcending the practical limits established by Darwin, crossed boldly by Haeckel’s naturalism, and stated as a theory by Du Bois-Reymond. It endeavors to show how the supra-sensory world can be reached so that real knowledge of the human being can finally be attained.

The first step toward such higher knowledge does not take us directly into the world of education, which will be our central theme during the coming days. Instead, we will try to build a bridge from our ordinary conceptual and emotional life to suprasensory cognition. This can be achieved if—using ordinary cognition—we learn to apprehend the basic nature of our sense-bound interpretation of the world.

To do this, first I would like you to assume two hypotheses. Imagine that, from childhood on, the world of matter had been transparent and clear to our understanding. Imagine that the material world around us was not impermeable to our sight, but that with ordinary sensory observation and thinking we could fully penetrate and comprehend its nature. If this were the situation, we would be able to comprehend the material aspect of the mineral kingdom. We would also be able to understand the physical aspect of human nature; the human body would become completely transparent to our sight.

If such a hypothesis were reality, however, you would have to eliminate something from your mind that real life needs for its existence; you would have remove from your thinking all that we mean when we speak of love. For what is the basis of love, whether it is love for another person, for humankind in general, or for spiritual beings? Our love depends on meeting the other with forces that are completely different from those that illuminate our thinking. If transparent or abstract thoughts were to light up as soon as we met another being, then even the very first seeds of love would be destroyed immediately. We simply would be unable to engender love. You need only to remember how in ordinary life love ceases when the light of abstract thought takes over. You need only to realize how correct we are to speak of abstract thoughts as cold, how all inner warmth ceases when we approach the thinking realm. Warmth, revealing itself through love, could not come into being if we were to meet outer material life only with the intellect; love would be extinguished from our world.

Now imagine that there is nothing to prevent you from looking into your own inner structure; that, when looking inward, you could perceive the forces and weaving substances within you just as clearly as you see colors and hear tones in the outer world. If this were to happen, you would have the possibility of continuously experiencing your own inner being. However, in this case, too, you would have to eliminate something from your mind that human beings need to exist in the world as it is. What is it that lights up within when you turn your sight inward? You see remembered imagery of what you have experienced in the outer world. In fact, when looking inward, you do not see your inner being at all. You see only the reflection, or memory, of what you have experienced in the world.

On the one hand, if you consider that, without this faculty of memory, personal life would be impossible, and, on the other, consider that to perceive your own inner life you would have to eliminate your memory, then you realize the necessity of the built-in limits in our human organization. The possibility of clearly perceiving the essence of outer matter would presuppose a person devoid of love. The possibility of perpetually perceiving one’s own inner organization would presuppose a human being devoid of memory. Thus, these two hypotheses help us to realize the necessity of the two limits placed on ordinary human life and consciousness. They exist for the development of love and because human beings need personal memories for an inner life. But, if there is a path beyond these boundaries into the suprasensory world, an obvious question arise. Can we walk this path without damaging our personal life, on the one hand, and shunning a social life with others, on the other?

Anthroposophy has the courage to say that, with the ordinary established naturalistic approach, it is impossible to attain suprasensory knowledge. At the same time, however, it must ask, Is there any way that, when applied with the strict discipline of natural science, will enable us to enter suprasensory worlds? We cannot accept the notion that crossing the threshold into the supernatural world marks the limit of scientific investigation. It is the goal of anthroposophy to open a path into the suprasensory, using means equally as exact as those used by ordinary science to penetrate the sensory realm. In this way, anthroposophy merely continues along the path of modern science. Anthroposophy does not intend to rebel against present achievements, but it endeavors to bring something that is needed today and something contemporary life cannot provide from its own resources.

If we look at Darwin’s attitude as I have presented it, we might be prompted to say, If science can deal only with what is perceptible to the senses, then we have to fall back on religious beliefs to approach the suprasensory, and we simply have to accept the situation as inevitable. Such a response, however, cannot solve the fundamental, urgent human problems of our time.

In this context, I would like to speak about two characteristics of contemporary life, because, apart from supplementing what has been said, they also illuminate educational matters. They may help to illustrate how modern intellectual thinking—which is striving for absolute lucidity—is nevertheless prone to drift into the dark unconscious and instinctive domains.

If you observe people’s attitudes toward the world in past ages, you will find that ancient religion was never seen as mere faith—this happened only in later times—but that religions were based on direct experience and insight into spirit worlds. Knowledge thus gained was considered to be as real as the results of our modern natural scientific research. Only in subsequent ages was knowledge confined to what is sense perceptible, and suprasensory knowledge was, consequently, relegated to the religious realm. And so, the illusion came about that anything pertaining to metaphysical existence had to be a matter of faith. Yet, as long as religions rested on suprasensory knowledge, this knowledge bestowed great power, affecting even physical human nature. Modern civilization cannot generate this kind of moral strength for people today. When religion becomes only a matter of faith, it loses power, and it can no longer work down into our physical constitution. Although this is felt instinctively, its importance is unrecognized. This instinctive feeling and the search for revitalizing forces have found an outlet that has become a distinctive feature of our civilization; it is a part of all that we call sports.

Religion has lost the power of strengthening the human physical constitution. Therefore an instinctive urge has arisen in people to gain access to a source of strength through outward, Education Based on Knowledge of the Human Being 39 physical means only. As life tends toward polarity, we find that people instinctively want to substitute the loss of invigoration, previously drawn from his religious experiences, by cultivating sports. I have no wish to harangue against sports. Neither do I wish to belittle their positive aspects. In fact, I feel confident that these activities will eventually develop in a healthy way. Nevertheless, it must be said that sports will assume a completely different position in human life in the future, whereas today it is a substitute for religious experience. Such a statement may well seem paradoxical, but truth, today, is paradoxical, because modern civilization has drifted into so many crosscurrents.

A second characteristic of our intellectual and naturalistic civilization is that, instead of embracing life fully, it tends to lead to contradictions that destroy the soul. Thinking is driven along until it becomes entangled in chaotic webs of thought and contradictions, and the thinker remains unaware of the confusion created. For example, a young child in a certain sense will go through the various stages than humankind has passed through, from the days of primitive humanity up to our present civilization, and this fills certain naturalistic intellectuals with admiration. They observe the somewhat turned-up nostrils of a young child and the position of the eyes, which lie further apart than in later life. They observe the formation of the forehead with its characteristic curvature and also the shape of the mouth. All these features remind people of those found in primitive tribes, and so they see young children as “little savages.” Yet, at the same time, sentiments such as those expressed by Rousseau are trying to rise to the surface—sentiments that completely contradict what has just been said. When contemplating educational aims, some people prefer to “return to nature,” both from a physical and a moral aspect. But, being under the influence of an intellectual atmosphere, they soon aim at arranging educational ideas according to the principles of logic, for intellectuality will always lead to logic in thinking. Observing many illogical features in education today, they want to base it on principles of logic, which, in their eyes, are entirely compatible with a child’s natural development. Logic, however, does not meet the needs of children at all. One close look at primitive races will make one quickly realize that members of such tribes hardly apply logical thinking to their ways of life.

And so some reformers are under the illusion that they are returning to nature by introducing a logical attitude in educating the young, who are supposed to be little savages, an attitude that is completely alien to a child. In this way, adherents of Rousseau’s message find themselves caught in a strange contradiction with an intellectualistic attitude; striving toward harmony with nature does not fit with an intellectualistic outlook. And, as far as the education of the will is concerned, the intellectualistic thinker is completely out of touch with reality. According to this way of thinking, a child should above all be taught what is useful in life. For example, such people never tire of pointing out the impracticability of our modern mode of dress, which does not satisfy the demands of utility. They advocate a return to more natural ways, saying that we should concentrate on the utilitarian aspects of life. The education of girls is especially subjected to sharp criticism by such reformers.

So now they are faced with a paradox; did primitive human beings—the stage young children supposedly recapitulate—live a life of utility? Certainly not. According to archeologists, they developed neither logical thinking nor utilitarian living. Their essential needs were satisfied through the help of inborn instincts. But what captivated the interest of primitive people? Adornment. They did not wear clothing for practical reasons, but through a longing for self-adornment. Whatever the members of such tribes chose to wear—or not to wear, in order to display the patterns on their skin—was not intended for utility, but as an expression of a yearning for beauty as they understood it. Similar traits can be found in the young child.

Those who perceive these contradictions and imperfections in modern life will be ready to look for their causes. They will increasingly recognize how lopsided and limited the generally accepted intellectualistic, naturalistic way of thinking is, which does not see the human being as a whole at all. Usually only our waking state is considered, whereas in reality the hours spent in sleep are just as much part of human life as those of daytime consciousness. You may object by saying that natural science has closely examined the human sleeping state as well, and indeed there exist many interesting theories about the nature of sleep and of dreams. But these premises were made by people while awake, not by investigators who were able to enter the domains of sleep. If people who are interested in education think in rational and logical ways and in terms of what is practical and useful in life, and if, on the other hand, they feel pulled in the direction of Rousseau’s call to nature, they will become victims of strange contradictions. What they really do is pass on to children all that seems of value to themselves as adults. They try to graft onto the child something that is alien to the child’s nature. Children really do seek for beauty—though not in the ways suggested by Rousseau—which for them expresses neither goodness nor utility, but simply exists for its own sake.

In the waking state, human beings not only have consciousness but also experience an inner life and actively participate in life. During sleep, on the other hand, people loses their ordinary consciousness, and consequently they examine sleep while awake. A proper study of this phenomenon, however, requires more than abstract theories. Entering sleep in full consciousness is essential for understanding it.

By experiencing both wonder and astonishment when studying the phenomena of sleep, a serious and unbiased investigator is not likely to advance in ways that, for example, Greek philosophy considered important. According to an ancient Greek adage, every philosophy—as a path toward cognition—begins with wonder. But this indicates only the beginning of the search for insight. One must move on. One must progress from wonder to knowledge.

However, the first step toward suprasensory knowledge must be taken not with the expectation of being able to enter the spiritual world directly, but with the intent of building a bridge from the ordinary sensory world to suprasensory knowledge. One way of achieving this is to apply the discipline we use to observe the phenomena of the sensory world to the phenomena we encounter from the realms of sleep and dreams. Modern people have certainly learned to observe accurately, but in this case it is not simply a matter of observing accurately. To gain insight, one must be able to direct observations toward specific areas.

I would like to give you an example of how this can be done when studying dream phenomena, which infiltrate our waking life in strange and mysterious ways.

Occasionally one still encounters people who have remained aware of the essential difference between waking and sleeping, but their awareness has become only a dim and vague feeling. Nevertheless, they are aware that an awake person is an altogether different from one who is asleep. Therefore, someone tells them that sleep is a waste of time and sleepers are idle and lazy, these simple minds will say that, as long as we sleep, we are free from sin. Thus, they try to say that people, whom they consider sinful while awake, are innocent while asleep. A good instinctive wisdom is hidden in this somewhat naive attitude. But to reach clarity, we need to train our own observation. I would like to give you an example.

Surely there are some here—perhaps every one of you—who have had dreams reminiscent of what might have happened to you in daily life. For example, you may have dreamed that you were taken to a river and that you had to get across somehow. So you searched for a boat, which, after a great deal of trouble, you managed to get hold of. Then you had to work hard to row across. In your dream you might have felt the physical exertion of plying the oars, until at last you managed to get across, just as you might have in ordinary life. There are many such kinds of dreams. Their contents are definite reminiscences of our physical, sensory lives. But there are also other kinds of dreams that do not echo waking life. For instance, someone again may dream that it is necessary to get across a river. Wondering how this urge could possibly be fulfilled, the dreamer is suddenly able to spread wings and—presto!—simply fly across and land safely on the opposite bank. This sort of dream is certainly not a memory of something that could happen in waking life, because, to my knowledge, this is hardly the way ordinary mortals transport themselves across a river in real life. Here we have something that simply does not exist in physical life.

Now, if we accurately observe the relationship between sleep and being awake, we discover something very interesting; we find that dreams in which we experience the toil and exhaustion of waking life, which reflect waking life, cause us to awake tired. On waking, our limbs feel heavy and tiredness seems to drag on throughout the day. In other words, if strains and pains of a life of drudgery reappear in our dreams, we awake weakened rather than refreshed. But now observe the effects of the other kind of dream; if you managed to fly—weightless and with hearty enthusiasm, with wings you do not possess in ordinary life—once you have flown across your river, you awake bright and breezy, and your limbs feel light. We need to observe how these differing dreams affect the waking life with the same accuracy we use to make observations in mathematics or physics. We know quite well that we would not get very far in these two subjects without it. Yet dreams do not generally become the object of exact observations and, consequently, no satisfactory results are achieved in this field. And such a situation hardly encourages people to strive for greater powers of insight into these somewhat obscure areas of life.

This is not just a case of presenting isolated glimpses of something that seems to confirm previous indications. The more we ponder over the relevant facts, the more the reciprocal links between sleep and waking life become evident. For example, there are dreams in which you may see some very tasty food that you then enjoy with a hearty appetite. You will find that usually, after having thus eaten in your dreams, you wake up without much appetite. You may not even eat during the following day, as though there were something wrong with your digestion. On the other hand, if in your dream you had the experience of speaking to an angel, and if you entered fully into a dialogue, you will awake with a keen edge to your appetite, which may persist during the whole day. Needless to say, partaking of food in one’s dream represents a memory from waking life, for in the spiritual world one neither eats nor drinks. Surely you will accept this without further proof. Therefore, enjoying food in a dream is a reminiscence of physical life, whereas speaking to an angel—an event unlikely to occur to people these days—cannot be seen as an echo of daily life.

Such an observation alone could show even an abstract thinker that something unknown happens to us in sleep—something that nevertheless plays into our daily lives. It is wrong to surmise that it is impossible to gain exact and clear concepts in this realm. Is it not a clear discovery that dreams echoing earthly reality—the kind so popular among naturalistic poets, ever eager to imitate earthly life, never ready to enter the suprasensory realms—have an unhealthy effect on our waking lives? If impressions from ordinary life reappear in dreams, these dreams have an injurious effect upon our health. On the other hand, if unrealistic dream images appear—the kind scornfully dismissed as mystical rubbish by an intellectualistic philistine—they make us feel bright and fresh upon awaking in the morning. It is certainly possible to observe the strange interplay and the reciprocal effects between dreaming and sleeping.

And so we can say that something independent of the human physical condition must be happening during sleep, the effects of which we can observe in the person’s physical organism. Dreams cause astonishment and wonder to ordinary consciousness, because they elude us in our waking state. The more you try to collect such examples, the more you will find a real connection between the human sleeping and waking state.

You only need to look closely at dreams to see that they are different from our experiences during waking life. When awake, we are able to link or separate mental images at will, but we cannot do this when dreaming. Dream images are woven as objective appearances beyond the influence of our will. In dreams, the activities of the soul become passive, numb, and immobile.

If we study dreams from yet another aspect, we find that they can reveal other secret sides of human existence. Observe, for instance, your judgment of people with whom you may have a certain relationship. You might find that you keep your full inner feelings of sympathy or antipathy from arising to consciousness, and that your judgment of people is colored by various facts, such as their titles or positions in social life. However, when you dream about such a person, something unexpected may happen; you may find yourself giving someone a good beating. Such behavior, so completely at odds with your attitude in waking life, allows you to glimpse the more hidden regions of your sympathies and antipathies, some of which you would never dare admit, even to yourself, but which the dream conjures up in your soul. Subconscious images are placed before the dreaming soul. They are relatively easy to watch, but if you deeply investigate someone’s inexplicable moods of ill temper or euphoria that seem unrelated to outer circumstances, you find that they, too, were caused by dreams, completely forgotten by those concerned. Experiences in sleep and the revelations of dreams work into the unconscious and may lead to seemingly inexplicable moods. Unless we consider this other side of life, the hidden domain of our sleep life, by making exact investigations, we cannot understand human life in its wholeness.

All these reciprocal effects, however, happen without human participation. Yet it is possible to lift what happens subconsciously and involuntarily into a state of clear consciousness equal to that of someone engaged in mathematics or other scientific investigations. When achieving this, one’s powers of observation are enhanced beyond the indeterminate relationship between waking and sleeping to the fully conscious states of imagination, inspiration, and intuition.

Only through these three capacities is it possible to attain true knowledge of the human being. What life vaguely hints at through the phenomenon of sleep can be developed in full consciousness by applying methods given by anthroposophy, which strive toward a real knowledge of the universe and the human being.

When trying to understand the world through a natural scientific interpretation of its phenomena, whether through cognition or through everyday life, people tend to consider conditions only as they meet them in the moment. Such a statement might seem incorrect to those who merely look at the surface of things, but as we proceed, it will become evident that this is indeed true. We have grown accustomed to investigate the human physical organism with the accepted methods of biology, physics, and anatomy, but (though this may appear wrong at first) in the results we find only what the present moment reveals to us.

For example, we might observe the lungs of a child, of an adult, and of an older person, in their stages from the beginning to the end of life, and we reach certain conclusions. But we do not really penetrate the element of time at all in this way, because we limit ourselves to spatial observations, which we then invest with qualities of time. We are doing the same thing, to use a simile, when we read the time by looking at a clock. We note the position of the hands in the morning, for example, and positions in space indicate the time for us. We may look at the clock again at noon and deduce the passage of time from the spatial changes of its hands. We take our bearing in the course of time from the movements of the clock’s hands from point to point in space. This has become our way of judging time in everyday life. But through this method we cannot experience the true nature of time. Yet only by penetrating time with the same awareness we use to experience space can we correctly assess human life between birth and death. I would like to illustrate these theoretical remarks with examples to show the importance of living into the dimension of time, especially if you want to practice the art of education.

Let us take as our example a child who is full of reverence toward adults. Anyone with a healthy instinct would consider such an attitude in a child as something wholesome, especially if such reverence is justified, as indeed it should be on the part of the adult. However, people usually think no further, but merely attribute a feeling of reverence toward adults to certain aspects of childhood and leave it at that. But we cannot recognize the importance of such reverence unless we include the entire course of a human life in our considerations.

As we grows older, we may have the opportunity to observe old people. We may discover that some of them have the gift of bringing soul comfort to those who need it. Often it is not what they have to say that acts as balm on a suffering soul, but just the tone of voice or the way they speak. If now you follow this old person’s life back to childhood, you find that, as a child, that individual was full of reverence and respect for adults. Naturally, this attitude of reverence will disappear in later life, but only on the surface. Deep down, it will gradually transform, only to reemerge later as the gift of bringing solace and elevation to suffering and troubled minds.

One could also say it this way: If a young child has learned to pray and has learned to develop an inner mood of prayer, this mood will enter the subconscious and transform into the capacity of blessing in the ripeness of old age. When we meet old people whose mere presence radiates blessing upon those around them, you find that in their childhood they experienced and developed this inner mood of prayer. Such a transformation can be discovered only if one has learned to experience time as concretely as we generally experience space. We must learn to recognize the time element with the same awareness with which we experience space. Time must not be experienced only in spatial terms, as when we look at a clock. What I have been trying to illustrate regarding the moral aspects of life needs to become very much a part of our concept of the human being—certainly if we are going to develop a true art of education. I would like to elaborate this in greater detail.

If we compare human beings with the animals, we find that from the moment of birth, animals (especially the higher species) are equipped with all the faculties needed for living. A chick leaving its shell does not need to learn to walk and is immediately adapted to its surroundings. Each animal’s organs are firmly adapted to the specific needs of its species. This is not at all true, however, of human beings, who come into this world completely helpless. Only gradually do we develop the capacities and skills needed for life. This is because the most important period in our earthly life is between the end of childhood and the beginning of old age. This central period of maturity is the most important feature of human life on earth. During that time, we adapt our organism to external life by gaining aptitudes and skills. We develop a reciprocal relationship to the outer world, based on our range of experience. This central period, when human organs maintain the ability to evolve and adapt, is completely missing in the life of animals. The animal is born in a state that is fundamentally comparable to an old person, whose organic forms have become rigid. If you want to understand the nature of an animal’s relationship to its surroundings, look at it in terms of our human time of old age.

Now we can ask whether an animal shows the characteristics of old age in its soul qualities. This is not the case, because in an animal there is also the opposite pole, which counteracts this falling into old age, and this is the animal’s capacity of reproduction. The ability to reproduce, whether in the human or animal kingdom, always engenders forces of rejuvenation. While animal fall prey to the influences of aging too quickly on the one hand, on the other they are saved from premature aging because of the influx of reproductive forces until maturity.

If you can observe an animal or an animal species without preconceived ideas, you will conclude that, when the animal is capable of reproduction, it has reached a stage equivalent to that of old age in a human being. The typical difference in the human being is the fact that both old age and childhood (when the child’s reproductive system is slowly maturing) are placed on either end of the human central period, and during this period the human organism remains flexible, enabling human beings to relate and adapt individually to the environment. Through this arrangement, a human being will be a child at the right time, then leave childhood at the right time to enter maturity. And a person leaves maturity when it is time to enter old age.

If you look at human life from this aspect of time, you also understand certain abnormalities. You may encounter people who (if I may put it this way) slip prematurely into old age. I am not thinking so much of the obvious features typically associated with old age, such as grey hair or baldness; even a bald-headed person may still be childish. I am thinking of the more subtle indications, detectable only by more intimate observations. One could call such features the signs of a senile soul life, manifesting in people who should still be in the central period of flexibility and adaptability. But the opposite may also happen; a person may be unable to leave the stage of childhood at the right time and carry infantile features into the central stage of life. In this case, strange things may happen in the life of that person—the symptoms of which we can only touch on today. When we include the time element in our picture of the human being, we can diagnose aberrations in human behavior.

We know that, as we approach old age, we lose flexibility especially in the head. Consequently, all the capacities that we have acquired during life attain more of a soul and spiritual quality. But this is possible only at the expense of the head as a whole assuming certain animal-like qualities. From a physical point of view, an old person goes through conditions similar to those of a newborn animal. To a certain extent one becomes “animalized.” Thus old people gain something that they may preserve for the rest of their lives, provided their education was right. Their spiritual, soul experiences of the outer world no longer enter fully into the human organization. The cranium becomes ossified and fixed. Old people thus depend more on soul and spiritual links with the surrounding world. They are no longer able to transform outer events into inward qualities as well as they once did. Thus, a kind of animalization of the upper regions takes place.

It is possible for this animalization of the head structure to occur prematurely—during the middle period of life—but because we remain human despite such a tendency, we do not encounter external symptoms. Rather, we must look for certain changes in the soul realm. If the characteristic relationship of the older person to the outer world manifests prematurely—and this can happen even during childhood—a person’s experiences is drawn too much into the physical system, since the general flexibility of the rest of the human organization, typical of the younger age, naturally retains the upper hand. In this case, a person will experience inwardly, and too early, a relationship to the outer world typical of old age. Interaction between inner and outer world would thus be linked too much to the physical organization, bringing about soul properties more like that in the animal world than in normal human beings.

One can say (if you want to express it in this way) that animals have the advantage of a certain instinct over human beings, an instinct that links them more directly and intimately to the environment than is true of the normal human being. It is not simply a myth, but completely reflects the peculiarities of animal life, that certain animals will leave a place that is in danger of a natural catastrophe. Animals are gifted with certain prophetic instincts of self-preservation. It is also true that animals experience far more intensely the changing seasons than do human beings. They can sense the approaching time for migration, because they have an intimate and instinctive relationship with the environment. If we could look into an animal’s soul, we would find—although entirely unconsciously—an instinctive wisdom of life that manifests as the animal’s ability to live entirely within the manifold processes and forces of nature.

Now, if a person falls victim to encroaching age too early, this animal-like instinctive experience of the surroundings begins to develop, though in a sublimated form because it is lifted into the human sphere. Lower forms of clairvoyance, such as telepathy, telekinesis and so on—described correctly or wrongly—occur abnormally in human life and are simply the result of this premature aging in the central period of life. When this process of aging occurs at the proper time, people experience it in a healthy way, whereas if it appears in the twenties, a person gains clairvoyance of a low order. The symptoms of premature aging represent an abnormality in life that does not manifest outwardly but in a more hidden way. If these forms of lower clairvoyance were studied from the aspect of premature aging, a people would gain far deeper insight into these phenomena. This is possible, however, only when people observe life in a more realistic way. It is not good enough to investigate what we see with our eyes at the present moment. People must learn to recognize indications in these symptoms of a time shift from later to earlier stages of life.

We will see in the next few days how healing processes can occur through exact insight into human nature. It is possible that a kind of animalization could manifest not as an outwardly visible aging process but as a close, instinctive relationship to the environment encroaching on the lower regions of the human being and otherwise characteristic of an animal. The resulting phenomena of telepathy, telekinesis, and so on do not become less interesting because they are recognized for what they really are—the intrusion of a later stage of life upon an earlier, not manifestations of the spirit world. By developing time consciousness, we can fathom the very depths of human nature. To live in the dimension of time is to survey the course of time until we can see into both the past and future from the present moment.

You can get a sense of how present-day observation (though externally it may appear otherwise) is very remote from this more inward means of observation, which is more concurrent with time and its flow. Inadequate interpretation of what we encounter in life is the result of modern methods of observation. Contemporary scientific explanations and their effects on life are full of anemic interpretations.

Looking at the course of human life, we discover that the opposite of what we just described can also happen when childishness is carried into maturity. It is characteristic of children that they not only experience the external world less consciously than adults, but their experiences are also much more intimately connected with metabolic changes. When children see colors, their impressions strongly affect the metabolic processes; a child takes in outer sensory impressions all the way into the metabolism. It is not a mere metaphor to say that children digest their sensory impressions, because their digestion responds to all of their outer experiences. An old person develops certain animal characteristics within the physical, but a child’s entire life is filled with a sensitivity toward the vegetative organic processes that also affect the child’s soul life. Unless we are aware of this, we cannot understand a child’s nature.

In later years, human beings leave the digestive and metabolic processes more or less on their own; experiences of the external world are more independent of those processes. They do not allow their soul and spiritual reactions toward the outer world to affect the metabolism to the extent that a child does. The response of adults to their surroundings is not accompanied by the same liveliness of glandular secretion as in children.

Children take in outer impressions as if they were edible substances, but adults leave their digestion to itself, and this alone makes them adults under normal circumstances. But there are cases where certain vegetative and organic forces, which are properly at work during childhood, continue to work in an adult, affecting the psyche as well. In this case, other abnormal symptoms are also liable to occur. An example will make this clear. Imagine, for example, a girl who comes to love a dog that has made a deep impression on her nature. If she has carried childishness into later life, this tenderness will work right into the metabolism. Organic processes that correspond to her feelings of affection will be established. In this situation, digestive processes occur not only after eating or as the result of normal physical activities, but certain areas within the digestive system will develop a habit of secreting and regenerating substances in response to the strong emotions evoked by the love for the animal. The dog will become indispensable to the well-being of her vegetative system. And what happens if the dog dies? The connection in outer life is broken; the organic processes continue by force of inertia, but they are no longer satisfied. Her feelings miss something they had gotten used to, and inner troubles and strange disturbances may follow. A friend may suggest getting a new dog to restore the previous state of health, since the inner organic processes would again find satisfaction through external experiences. We will see later, however, that there are better ways to cure such an abnormality, but anyone may reasonably try to solve the problem this way.

There are of course many other examples, less drastic than a deep affection for a dog. If an adult has not outgrown certain childhood forces that absorb external impressions into the digestive system, and if that adult can no longer satisfy this abnormal habit, certain cravings within the vegetative organism will result. But there are other things that may have been loved and lost that cannot be replaced; then a person remains dissatisfied, morose, and psychosomatic. One must try to find the true causes of the seemingly inexplicable symptoms that arise from the depths of the unconscious. There are people who can sense what needs to be done to alleviate suffering caused by unsatisfied emotions that affect inner organic processes. They manage to coax and to bring to consciousness what the patient wants to recall, and in this way they can help a great deal.

Because of the present condition of our civilization, there are many who have not progressed from childhood to adulthood in the normal way, and the ensuing symptoms, both light and serious, have been widely noted. Whereas this led naturally to conversations in ordinary life among helpful, interested people, the situation has stimulated—in many respects rightly so—psychological research, and a new scientific terminology has sprung up. The patient’s psyche is examined through investigation of dreams or by freely or involuntarily giving oneself away. In this way, unfulfilled urges arise from the subconscious into consciousness. This new branch of science is called psychology or psychoanalysis, the science of probing the hidden regions of the soul. However, we are not dealing with “hidden regions of the soul,” but with the remains of vegetative organic processes left behind and craving satisfaction. When thwarted desires have been diagnosed, one can help patients readapt, and here lies the value of psychoanalysis.

When judging these things, anthroposophy, or spiritual science, finds itself in a difficult position. It has no quarrel with the findings of natural science; on the contrary, spiritual science is quite prepared to recognize and accept whatever remains properly within its realm. Similarly, spiritual science accepts psychoanalysis within its proper limits. But spiritual science tries to see all problems and questions within the widest context, encompassing the entire universe and the whole human being. It feels it is necessary to broaden the arbitrary restrictions laid down by natural science, which even today often investigates in an unprofessional and superficial way. Anthroposophy has no wish and no intention to quarrel and only puts what is stated in a lopsided way into a wider perspective. Yet this approach is distasteful and unacceptable to those who prefer to wear blinders, and, consequently, furious attacks are made against anthroposophy. Spiritual science must defend itself against an imbalanced attitude, but it will never be aggressive. This has to be said regarding the present currents of thought, as we find in psychoanalysis.

A person may draw the last period of life too much into middle age and, with it, experience abnormal relationships with the external world, manifesting as lower forms of clairvoyance, such as telepathy. In this case, one’s horizon extends beyond the normal human scope in an animal-like fashion. It is important to distinguish the two opposing situations, since a person may also move in the other direction by pushing what properly belongs to childhood into later periods of life. As a result, one becomes enmeshed too strongly with the physical organism, with the result that organic surges swamp the psyche, causing disturbances and inner abnormalities. Such a person suffers from a relationship that is too close to one’s own organic system. This relationship has been diagnosed by psychoanalysis, which should nevertheless direct its attention toward the human organs to understand the roots of this problem.

If we desire a comprehensive knowledge of the human being, it is absolutely necessary to include the entire human life between birth and death in our considerations. It is essential to focus on the effects of passing time and to inwardly live with and experience those effects. Spiritual science pursues knowledge of the whole human being by penetrating the suprasensory, using its own specific methods and fully considering the time element, which is generally ignored completely in our present stage of civilization. Imagination, inspiration and intuition, which are the specific methods of spiritual scientific work, must be built on an experience of time.

Imagination, inspiration and intuition, the ways leading to suprasensory cognition, should not be seen as faculties beyond ordinary human life but as a continuation, or extension, of ordinary human capacities. Spiritual science dismisses the bias that maintains we can attain this sort of cognition only through some special grace; spiritual science holds that we can become conscious of certain faculties lying deep within us and that we have the power to train them. The usual kind of knowledge gotten through modern scientific training and in ordinary practical life must certainly be transcended.

What happens when we try to comprehend the world around us—not as scientifically trained specialists but as ordinary people? We are surrounded by colors, sounds, varying degrees of warmth, and so on, all of which I would like to call the tapestry of the sensory world. We surrender to these sensory impressions and weave them without thoughts. If you think about the nature of memories rising in your soul, you will find that they are the result of sensory impressions woven into our thoughts. Our whole life depends on imparting this texture of sensory impressions and thoughts to our soul life. But what really happens? Look at the diagram. Let the line a to b represent the tapestry of the sensory world around us, consisting of colors, sounds, smells, and so on. We give ourselves up to our observation, this tapestry of the senses, and weave its impressions with our thinking (indicated here by the wavy line).

When living in our senses, we unite all our experiences with our thoughts. We interpret the sensory stimuli through thinking. But when we project our thoughts into our surroundings, this tapestry becomes a barrier for us, a metaphorical canvas upon which we draw and paint all our thoughts, but which we cannot penetrate. We cannot break through this incorporeal wall with ordinary consciousness. As the thoughts are stopped by this canvas, they are inscribed upon it.

The only possibility of penetrating this wall is gained by raising one’s consciousness to the state of imagination through systematic and regular meditation exercises. It is equally possible to undergo an inner training in meditation as a method of research in an outwardly directed study of chemistry or astronomy. If you read my book How to Know Higher Worlds and the second part of An Outline of Esoteric Science, you can convince yourselves that, if you want to reach the final goal, the methods for such meditative exercises are certainly not simple and less time-consuming than those needed to study astronomy or chemistry. On the other hand, it is relatively easy to read books giving information about such exercises and, using one’s common sense, examine the truths of spiritual scientific research. You do not have to take these on authority. Even if you cannot investigate the spiritual world yourself, it is possible to test given results by studying the specific methods employed.

Meditative practice is based on freeing ourselves from outer sensory impressions. In meditation, we do not surrender to sensory impressions, but to the life of thinking. However, by dwelling again and again in meditation on a given thought or mental image—one that is easily and fully comprehensible—we gradually bring our life of thought to such a strength and inner substance that we learn to move in it with the same certainty we have in our sensory impressions. You have all experienced the difference between the striking effects of outer sensory impressions and the rather limp and pale world of our thoughts during ordinary consciousness. Sensory impressions are intense and alive. We give ourselves up to them. Thoughts, on the other hand, turn pale and become abstract and cold. But the very core of meditating is learning, through regular practice, to imbue thoughts with the same intensity and life that normally fills our sensory experiences. If we succeed in grasping a meditation with the same inner intensity that we experience through the stimulus of a color, for example, then we have enlivened, in the right way, the underlying thoughts of a meditation. But all this must happen with the same inner freedom employed in the normal weaving of thoughts or ordinary sense perceptions. Just as we do not allow ourselves to be taken over by nebulous moods or mystical dreaming, or become fatuous visionaries when observing the external world, we must not lose our firm ground when meditating in the right way. The same sane mood with which we perceive the world around us must also take hold when we meditate.

This attitude of taking outer sensory perceptions as an example for one’s conduct when meditating is characteristic of the anthroposophic method. There are plenty of vague mystics who disparage sensory perceptions as inferior and advise leaving them behind. They claim that, when you meditate, you should reach a state of mystic dreaming. The result, of course, is a condition of half sleep, certainly not meditation. Spiritual science pursues the opposite goal, considering the quality, intensity, and liveliness of sensory perception as an example to be followed until the meditator moves inwardly with the same freedom with which one encounters sensory perceptions. We need not fear we will become dried up bores. The meditative content (which we experience objectively in meditative practice) saves us from that. Because of the inner content that we experience while freeing ourselves from ordinary life, there is no need to enter a vague, trance-like state while meditating.

Correct meditation allows us to gain the ability to move freely in our life of thinking. This in turn redeems the thoughts from their previous abstract nature; they become image-like. This happens in full consciousness, just as all healthy thinking takes place. It is essential that we do not lose full consciousness, and this distinguishes meditation from a hallucinatory state. Those who give themselves up to hallucinations, becoming futile enthusiasts or visionaries, relinquish common sense; on the other hand, those who wish to follow the methods advocated here must make sure common sense accompanies all their weaving thought imagery. And what does this lead to? Though fully awake, we experience the pictorial quality of the dream world. The significant difference between imagination and dream images is that we are completely passive when experiencing the imagery of dreams. If they arise from the subconscious and enter our waking state, we can observe them only after they have occurred. When practicing imagination, on the other hand, we initiate them ourselves; we create images that are not mere fantasy, but differ in intensity and strength from the fantasy as do dream images. The main point is that we initiate the images ourselves, and this frees us from the illusion that they are a manifestation of the external world. Those given up to hallucinations, however, always believe that what comes to them represents reality, because they know that they did not create what they see. This is the cause of the deception. Those who practice imagination through meditation cannot possibly believe that the images they create represent external reality. The first step toward suprasensory cognition depends on freeing ourselves from the illusion that the images we have created—having the same intensity as those of the dream world—are real. This, however, is obvious, because the meditator remains fully aware of having initiated them in complete freedom. Only the insane would mistake them for outer reality.

Now, in the next step in meditation we acquire the ability to allow these images to vanish without a trace. This is not as easy as one might expect, because, unless the one meditating has created them in full freedom, the images become quite fascinating and fix themselves on the mind like parasites. One has to become strong enough to let such pictures disappear at will. This second step is equally important as the first. In ordinary life, we need the ability to forget; otherwise we would have to go through life with the total of all our memories. Similarly, the complete extinction of meditative images is as important as their initial creation.

When we have thoroughly practiced these exercises, we have done something to our soul life that might be compared to the strengthening of muscles through repeated bending and stretching. By learning to weave and form images and then to obliterate them—and all this is done in complete freedom of the will—we have performed an important training of the soul. We will have developed the faculty of consciously forming images that, under normal circumstances, appear only in dreams, during a state that escapes ordinary consciousness and is confined to the time between falling asleep and awaking. Now, however, this condition has been induced in full consciousness and freedom. Training in imagination means training the will to consciously create images and to consciously remove them from the mind. And through this, we acquire yet another faculty.

Everyone has this faculty automatically—not during sleep, but at the moments of awaking and falling asleep. It is possible that what was experienced between these two points in time comes to us as remnants of dreams, often experienced as though they come from the beyond. Naturally, it is equally possible that what we encounter on awaking surprises us so much that all memories of dreams sink below the threshold of consciousness. In general, we can say that, because dream imaginations are experienced involuntarily, something chaotic and erratic that normally lies beyond consciousness finds its way to us. If, while fully awake, we develop the ability of creating and of obliterating imaginations, we may reach a condition of emptied consciousness. This is like a new awakening, then, from beyond the tapestry of the sensory world; spiritual entities pass through the tapestry to reach us on paths smoothed by the meditation content (see the circle in the diagram). While thus persevering in emptied consciousness, we push through the barrier of the senses, and images come to us from beyond the sensory world, carried by inspiration. We enter the world beyond the sensory world. Through imagination, we prepare for inspiration, which involves the ability to experience consciously something that happens unconsciously at the moment of awaking. Right at the moment of awaking, something from beyond our waking soul life enters consciousness, so that something beyond the conscious sensory world enters us if, through imagination, we have trained our soul as described.

In this way, we experience the spiritual world beyond the world of the senses. The faculties of suprasensory cognition are extensions of those naturally given to us in ordinary life. It is one of the main tasks of spiritual science to train and foster the development of these higher faculties. And grasping the time element in human life is fundamental to such development.

If you look at the preparatory exercises for imagination, inspiration, and intuition as given in How to Know Higher Worlds or An Outline of Esoteric Science, you find that everything said there aims at one thing: learning to experience the flow of time. The human being goes through the various stages of experience in the world, first as a child, then as a mature person, and finally as an old person; otherwise, one may suffer from an abnormal overlap of one stage into the other. It is not imagination itself, but the meditative preparation, that should give the possibility of developing the full potential and of learning how to give ourselves to the world out of the fullness of life. To this end harmony must be brought about between the specific contributions to the world of childhood, middle age, and old age. These must flow together harmoniously into a worldview capable of reaching the spiritual world. Human beings in their wholeness, which includes the domain of time, must be actively engaged in work in the world. To achieve a worldview that reaches beyond the barriers of the sensory world, human beings must preserve the freshness of experience proper to youth; the clarity of thought and the freedom of judgment proper to the central period of life; and the power of loving devotion toward life that can reach perfection in old age. All these qualities are a necessary preparation for the proper development of imagination, inspiration, and intuition.

As described in the previous lecture, cognition through imagination can be attained by lifting into consciousness what is active subconsciously and involuntarily in dreaming. To be more precise, it is the activity behind our dreaming and not the dreaming itself with its content that is lifted into consciousness, since if this were to happen, we should remain in the realm of unreality. (For the moment I will leave this activity behind our dreaming undefined.) It is this activity—lifted into consciousness by controlled will power—that becomes the basis for cognition through imagination, and this conscious activity is very different from that of dreaming. In dream activity, because we are not active participants, we have the feeling that our experiences are real. But when we lift the activity that produces dreams into consciousness, we realize very well that we are seeing images we ourselves made. It is this awareness that saves us from falling into hallucinations instead of doing research through spiritual science.

This first meditative activity of creating images must now be superseded by a second step that involves obliterating those images, thus leading to empty consciousness. If you have been able, in full consciousness and under full control, to enhance your soul powers in this way, you will have in fact entered the spiritual world. You will then be able to engage in an activity that, being solely soul and spirit, is independent of the physical body; you no longer perceive with your physical organs. While thinking becomes freed from the body, your conscious experience becomes purely spiritual.

Yesterday I showed that, for spiritual scientific investigators, dreamlike experience is not to be seen as a model for spiritual perception. Only fully controlled experiences, similar to those of our sensory perceptions, are valid. Obviously there is no possibility of sensory perception in suprasensory cognition. Nevertheless, we can see definite capacities in our ability to move freely when surrounded by sensory perceptions and in our independence from our personal makeup while perceiving. An example will clarify my meaning.

Let us look at one of our most characteristic and representative sensory organs, the human eye. We recognize the relative independence of this organ by the way it rests in its cavity, attached to the remaining organism by insubstantial links. Forgetting for the moment what happens in the act of seeing, we find another, more external process. Near the eye are the lachrymal glands, which, while we are awake, continually secrete a liquid composed mainly of salt water. This liquid flushes the whole eyeball, especially the part exposed to the outer air when the eye is open. Through this glandular activity, the eye is constantly bathed so that dust entering the eye from the outside is washed away through tear ducts entering the nose. This process, which forms part of the normal function of our organ of sight, is hidden from ordinary consciousness.

Now this wisely ordained (though completely unconscious) activity of the lachrymal glands can be accelerated by the various stimuli of pressure or cold, for example, or through exhaustion, either in the eye or in the organism in general. The lachrymal glands thus become more active, and the cause of secretion and the secretion of tears itself begins to enter our consciousness. However, a further increase of this activity may occur in a very different way; when sadness makes us weep, tears flow as a result of a purely emotional stress or because our feelings have been deeply moved. Here we see how, under normal circumstances, the lachrymal liquid is constantly secreted in complete unconsciousness, and how outer irritants will lead to an increase in our consciousness of this activity. But when a person cries because of soul distress, this lachrymal activity is lifted into the sphere of consciousness only through soul or moral issues, not through physical causes.

This simple fact can help to illustrate what happens when, through meditation, we are able to lift ourselves into a bodyfree state of consciousness, in which we can live entirely in soul and spiritual experiences. If you shed tears because you receive a letter that makes you unhappy, you must admit that the cause of your tears has nothing to do with your physical eyes. Nevertheless, it affects your physical eyes. The fact that tears are not connected with the physical act of reading the letter is easily proved if someone else reads the letter to you and you experience the same tearful consequences. Something non-physical has set an organic process in motion.

Now imagine you have gained such mastery over yourself that you can suffer great sorrow without shedding any tears. Of course, this does not imply that your anguish would be any less intense than when you weep. In this situation, soul experiences do not directly affect the bodily functions. This example may illustrate how, through self-development, we can achieve a state of soul and spirit, emancipated from the physical organism. It may help you to form some idea of how imagination, inspiration, and intuition as methods of spiritual science can open the gates into the suprasensory world. If you take the proper steps, you will be able to describe experiences from beyond the tapestry of the senses, experiences that may be seen as an enhanced continuation of what a person experiences in normal life. This, however, is possible only through the practice of specific soul and spiritual exercises.

If now, through continued spiritual training, you have reached the stage where you can suppress previous imaginations of your own creation, and if in the ensuing stage of emptied consciousness you are able to experience real soul and spiritual content, the first thing that comes to meet you is a tableau sort of image of your earthly life, approximately from birth until the present. You will be unable to see your physical body in that picture, because it vanishes when you reach bodyfree perception. And there before you, ready to meet your soul, is everything you have experienced, everything that belongs to your stream of memory, which normally remains unconscious, with only individual images occasionally arising. It confronts you as an entity, as a kind of time organism full of its own inner movement.

If you look at the physical body as it appears spatially, you find that its members are interdependent, all together making up the whole. What happens in the head has a certain relationship with the stomach and vice versa. All the processes in an organism are interrelated. The same is true of an organism existing in time; later events depend on earlier ones, and the past lives in the present. At such a moment, you are all at once confronted by a tableau of your whole life.

Now, if you are able to consciously suppress the tableau of these memory pictures—not just the body but the entire life tableau—you reach the stage where you are able to perceive experiences prior to birth, or rather, prior to conception. The realm of soul and spirit that you inhabited before entering this earthly existence remains part of your inner being, even during life on earth. It works and lives in us in a way similar to the way hydrogen lives with oxygen after they form water. One cannot examine hydrogen separately from the oxygen while they form water; similarly, one cannot examine the human soul and spirit separately while we live on earth. Just as the oxygen must first be isolated from water before we can examine the remaining hydrogen, the soul and spiritual parts of the human being must first be isolated. When this happens, we are led not into the present time but into our pre-earthly existence. Thus, you really can perceive what has descended from the spirit world to assume earthly form. The realm where we lived before entering earthly life is revealed to us.

It is understandable if some are unprepared to go to such lengths to investigate the eternal human being. Certainly, everyone is free not to follow these paths. But to think it is possible to examine the human soul and spirit using ordinary methods of cognition is like believing naively that we could examine hydrogen while it forms a part of water, without first isolating it. One must recognize that ordinary consciousness is unable to enter the realm of soul and spirit. If you are unprepared to accept the results of spiritual investigation, you will have to remain silent about suprasensory realities. And in this case, you will have to be content with involvement only within material existence. The truth may be irksome to some, but there are certain facts in life that one must simply accept.

Continuing along this path of spiritual training, we gradually reach knowledge through inspiration. We become inspired by something that does not normally enter consciousness but permeates our being as does the oxygen we breathe in from the outer air. In full consciousness, we are filled with inspirational cognition and the experience of our pre-earthly life, just as in respiration we are filled with physical oxygen. We breathe with our soul and spiritual being, rising to the stage of inspiration. This word was not chosen arbitrarily, but with the nature of this type of cognition in mind.

Inspirational cognition has yet another characteristic. You will find more about it in How to Know Higher Worlds. In order to develop this higher cognition, another faculty is necessary: presence of mind. It is this faculty that enables us to act spontaneously during any given life situation. In order not to miss the right moment, we may have to act without waiting until we have time to assess an issue properly. We should really use these moments in life to practice swift and decisive action, learning to quickly grasp the moment, because whatever comes through inspiration passes in a flash. As soon as it appears, it has already vanished. One must be able to catch such fleeting moments with the utmost attentiveness.

The ordinary world of the senses appears to us be spread out in space. But when we are confronted by our life tableau, we see it existing in time. However, during inspirational cognition, we are outside the realm of time. We depend on being able to perceive in the flash of a moment; time loses its meaning as soon as we experience inspiration.

If we penetrate this life tableau, we find something far more real than the ordinary memory pictures can give us. The images of memory are neutral and lack inner strength; they are there, and we are free to take them up, but in themselves they have no strength. When viewing our life tableau, on the other hand, we see that it is full of its own life and strength and contains the very forces that form the human being. These are the suprasensory, formative forces that are active, for example, in forming the brain of a young child before the final structure has been finished. It is these formative forces that we begin to recognize, for they are contained within this life tableau. We do not apprehend something abstract, but a full reality, encompassing the course of time and full of power. It is the refined nonmaterial body of forces that we also call the ether body, or body of formative forces. This body presents only momentarily a well-defined appearance in space, for it is in constant motion. If we were to try to paint a picture of it, we would paint something unreal, because the ether body is in a constant flow. Its subsequent stage would be very different again, just as a former stage was different. This ether body is a time organism through and through, and is the basis for the growing processes and the forces active in the human metabolism.

Once we have advanced far enough in imaginative cognition, consciously living in the realm of soul and spirit beyond the physical, and once we have progressed far enough to see our life tableau—or ether body—at will, then we have truly experienced a complete transformation of our cognition. We find that experiences in the etheric world are similar to, and yet very different from, what happens in the world of artistic activity. To experience this, one has to develop a more creative way of thinking, one very different from abstract naturalistic thinking. Although in certain respects this kind of thinking resembles that of a creative artist, in other ways it is quite different. An artist’s creations have to reach a certain finality within the realm of fantasy. The artist’s creativity remains bound to the physical; it is not freed from corporeality. But the activity practiced in imaginative cognition is freed entirely from the physical and, therefore, is capable of grasping spiritual reality. For example, when we look at the Venus de Milo, we hardly have the feeling that this statue will move and walk toward us; an artistic creation does not embody outer realities. If you saw the devil painted on canvas, you would not be afraid that he was coming after you. The important thing is the way an artist, bound to physical reality, deals with material reality. But artists do not plunge into the reality of soul and spirit. What has been achieved in imaginative cognition, on the other hand, is immersed in ultimate reality, the reality of spiritual processes.

Now someone might argue that pure cognition should be kept separate from artistic activities. It is easy to prove by logic that cognizing means moving from one concept to the next in logical sequence and that, if we enter the sphere of art, we are in fact transgressing the realm of cognition. One can argue for a long time about the laws of cognition. But if nature herself is an artistic creator, she will never reveal herself to mere logical thinking. Logic alone will never reach her true being. Therefore, however much logic might prove that cognizing should not be confused with artistic activities, we cannot enter the reality of the etheric world without an artistic mode of cognition. What matters is the way things are and not what the laws of cognition should be. Even when certain suppositions are logically tenable, they may only prevent us from reaching our goal. Therefore it is proper to maintain that an artistic element must become part of our efforts if we wish to raise our ordinary cognition to the level of imagination.

When we reach the stage of inspiration, we may again compare our experiences with something they resemble, yet differ from greatly: moral experiences and the comprehension of moral ideas. Viewed qualitatively, inspirations are like moral ideas. Yet they are totally different, since any moral ideal we may have does not, in itself, have the power to realize itself on its own; in themselves, moral ideals are powerless. We must make them effective through our own physical personality, placing them in the world by means of our physical existence. Otherwise, they remain only thoughts. But this cannot be said of an inspiration. Though qualitatively similar to moral ideas, or moral impulses, inspiration manifests as a reality, existing in its own right. It is a powerful force that works like the elemental forces in nature. Thus we enter a world that, whereas we have to imagine it as similar to the world of moral ideas, has reality because of its primal power.

If one can take a stand in the world of soul and spirit, having advanced far enough in the state of inspiration, then something else is still needed to experience its content. We have to carry something into this realm that does not exist at all in our abstract world of thoughts: complete devotion to our chosen objective. It is impossible to come to know a being or power in the spiritual world unless we surrender lovingly and completely to what we encounter during the state of inspiration. At first, inspiration remains only a manifestation of the spiritual world. Its full inner nature reveals itself only when, with loving devotion, we pour ourselves out into its substance. And only after experiencing the reality of soul and spirit in this way—full of life and with heightened consciousness—do we enter the realm of inspiration.

And this is intuitive cognition. Shadow forms of intuition can be found in ordinary life, where they exist in religious feelings and moods. However, a religious feeling remains a purely inner experience that does not lift us into outer spirituality. Intuition, on the other hand, is an experience of objective spiritual reality. In this way, intuition is similar and yet again very different from a purely religious experience.

If you want to arrange these levels of higher knowledge in a more or less systematic order, we can say, first of all, that in ordinary life we have knowledge of the material world, which we could call naturalistic knowledge. Then we come to knowledge gained through imagination, which has a kind of artistic nature. The next step is knowledge attained through inspiration, which is, in essence, a moral one. Finally we reach knowledge through intuition, which is like religious experiences, but only in the sense just described.

These suprasensory experiences of an artistic, moral, and religious sort work on and transform the whole human being. Although ordinary consciousness knows nothing of them, they nevertheless form part of the human being. Therefore suprasensory knowledge gained through imagination, inspiration, and intuition enables us to know the whole human being. And because these powers streaming from the spiritual world into earthly existence work in an especially strong way in children, higher cognition, in particular, allows us to understand the nature of a child. It is important, however, to recognize how suprasensory forces are related to physical forces.

This can be illustrated particularly well if we take memory as an example, because active memory definitely depends on the functioning of physical organs. Even commonplace experiences can demonstrate how our body must play its part when we use our powers of memory. For instance, we may wish to memorize part of a play or a poem, only to find that the lines simply refuse to become imprinted on the mind. Yet, after sleeping on them overnight, we may suddenly remember them without difficulty. This happens because, during the sleep, our body has regenerated so that we are able to use its renewed vitality the following morning for the task of remembering the lines.

One can also prove anatomically and physiologically that, through paralysis or the separation of certain areas within the nervous system, specific areas of memory may be wiped out. In other words, we can see that memory depends on the functioning of the physical organization and that physical organs are active during the process of remembering. However, this kind of memory activity is completely different from what we experience in heightened consciousness through imagination, inspiration, and intuition. For these suprasensory experiences simply must not be involved in any way in the functions of physical organs. This tells us why such experiences cannot be remembered in the ordinary way; they do not impress themselves into ordinary memory.

Anyone engaged in spiritual scientific research must allow ordinary memory to run its course alongside what one experiences in the suprasensory realm. Ordinary memory must remain intact. In a way, a student of anthroposophy has to maintain a second personality that represents ordinary life and is always present. But the researcher knows full well that there is this other, first personality engaged in suprasensory knowledge that will not allow itself to become imprinted on the memory. In ordinary life we can retain only a memory image of a fish we have seen, not the fish itself. In suprasensory cognition, we have direct perceptions—not mental images—and thus we cannot carry them in our memory. Consequently one has to return to them again and again. However, it is possible to remember the process we used to gain suprasensory cognition, and if we repeat those efforts, suprasensory sight will reemerge, albeit only passively, since it cannot live in the memory. It can be attained only through renewed inner activity. The fact that these higher faculties are beyond the reach of memory is a characteristic of suprasensory cognition. One can regain it, but only by following a route similar to the one traveled earlier. One can remember the path taken previously, but not the suprasensory experience itself.

It is this fact that distinguishes suprasensory experiences from those of ordinary life. It must be emphasized again and again, however, that a healthy memory goes hand in hand with true suprasensory experiences. If you lose the stream of common memory while engaged in suprasensory experiences, you will pour your subjective personality into them. Then you would not be a student of spiritual scientific research but live in hallucinations and personal visions. It is important to understand that all forms of hallucinations should be strictly excluded from suprasensory cognition and that such cognition must be developed along with a normal, healthy soul life. Anyone who argues that imagination and inspiration attained through anthroposophy might simply be hallucinations does not understand the nature of the spiritual scientific path and talks only out of ignorance.

It is essential to recognize this difference between suprasensory cognition and memory, since both are real in life. Suprasensory substance gained through imagination and inspiration has its own separate existence, and we can become aware of it through our own effort. Memory, on the other hand, is not just the result of our own effort, because the subconscious also plays a role. What we experience through imagination remains in the spirit world, as though it comes to unite with us. But memory flows right through us, entering the physical body and causing it to participate; it penetrates the physical human being. Comparing memory with imagination helps us appreciate the difference between everything related to the physical body and the suprasensory forces that live in us eternally, even between birth and death. But, because this eludes ordinary consciousness, it must be shown through spiritual scientific investigation.

We come to know the whole human being only by immersing ourselves in this relationship between the suprasensory aspect of the human being and physical existence. If we penetrate the knowledge gained through suprasensory cognition, we come to know the child and the growing human being in such a way that we can develop a true art of education. This example of the relationship between the suprasensory human being and the activity of memory helps shed light on this problem.

Let us imagine that a teacher is introducing a subject to a class. First he approaches it in a somewhat general way and may have the impression that all was going well. But after a time, he notices that a child in the class is becoming pale. Pallor is not always obvious and might easily go unnoticed by those not trained in exact observation. Ideally, however, teachers should remain fully aware of each student’s condition. The symptoms I will describe could have many causes. But when teachers deepen their knowledge of the human being through anthroposophic training, they awaken and enhance their ordinary pedagogical instincts so they are able to diagnose and address other causes as well. If a science of education establishes fixed and abstract rules, it affects teachers as though they were constantly stepping on their own feet while trying to walk; it robs them of all creative spontaneity. When teachers always have to wonder how to apply the rules prescribed by educational science, they lose all ingenuity and their proper pedagogical instincts. On the other hand, the educational principles based on spiritual science have the opposite effect. They do not allow inborn pedagogical sense to wither away but enliven and strengthen the teacher’s whole personality. At least, this is the intention of the practical educational principles that spring from anthroposophy.

However varied external symptoms may be (life, after all, is full of surprises), our imaginary teacher, whose pedagogical sense has been stimulated and sharpened by anthroposophy, might suddenly realize that this child is growing pale because he was overfed with memory content. Of course, there might be many other reasons for such a symptom, which a gifted teacher would also be able to discover. I am giving you this example, however, to illustrate one of the fundamental tasks of spiritual science: to make people aware of how the human soul and spirit interacts with the physical, material nature of the human being. Anthroposophy does not want to simply reveal spiritual knowledge; most of all, it endeavors to open people’s eyes to the way living spirit works and reveals itself in matter. Such knowledge enables us to deal correctly with the practical problems of life, and it places us firmly in the world where we have to fulfill our tasks.

If this pallor, caused by the overburdening of the student’s memory, is not recognized in time, a perceptive teacher will notice a further change in the child—this time psychological—as an anxiety complex develops. Again, this symptom may not be conspicuous and might be detected only by teachers for whom intense observation has become second nature. And, finally, overtaxing a student’s memory can eventually have the effect of retarding the child’s growth forces; even physical growth can be affected.

Here you have an example of how soul and spirit interact with what is physical. It shows us how important it is for teachers to know how to deal with children’s tendencies toward health and sickness. Of course, illnesses have to be treated by medical doctors, but educators are always confronted by inherent trends toward health or sickness in children, and they should learn to recognize these tendencies. They should also be aware of how illnesses can come out later in life and how, often, they can be traced back to what happened in school. Such knowledge makes teachers far more circumspect in choosing their teaching methods. In the example given, the teacher would certainly avoid placing too much stress on the student’s memory, and he might see a healthier complexion return to the child’s face. He could bring about such a change by showing his student something beautiful that would give pleasure. The next day he might again show the child something beautiful or a variation of the previous object, thus bypassing mere memory.

A teacher may also discover the opposite symptoms in a child. For example, a teacher notices a girl whose face appears permanently flushed, even if only slightly. She may discover that this change is not at all the result of embarrassment, but represents a shift in the girl’s health. Again, this symptom may be so slight that it would go unnoticed by a less perceptive teacher. And this condition could have many other causes, and these would not escape our teacher’s notice either. It could be that this student has a tendency to blush because the teacher did not appeal sufficiently to the child’s memory. Realizing this, she would try to rectify this condition by giving the student more memorizing to do. If not addressed, this irregularity could intensify and spread to the girl’s psyche, where it would manifest in mild but significant outbursts of temper.

This connection between slackness in memorizing and slight but unhealthy fits of temper is certainly a possibility. The general repercussions of such a condition would be injurious to a student’s health. In such cases, the mutual effects between soul and spirit on the one hand, and the body on the other, could lead to breathing and circulatory problems. Thus, teachers who are unaware of such links may unwittingly plant illnesses in their students, and these can remain dormant for many years and then, triggered by other causes, lead to serious illnesses. For this reason, any teacher worthy of the title should be aware of these connections and characteristics in human nature.

As mentioned previously, acute illnesses must be dealt with by medical doctors, but during their developmental stages, children are always moving either toward health or illness. The art of education demands that teachers be conversant with these indications and have the ability to perceive them, even in their more subtle manifestations.

To illustrate this point even more drastically, I will give you one more example that, I realize, may be open to argument, but life presents us with a great number of situations. Consequently, the case I will describe may also be the result of completely different causes. If you live with what anthroposophy offers to teaching, you become used to looking around for the most varied causes when confronted with a particular problem. But the following connections between symptom and cause are certainly possible.

Let us imagine that a boy in a class has followed the lessons attentively and to the satisfaction of the teacher. However, one day he suddenly appears somewhat blasé; he is no longer inclined to pay attention, and much of the subject matter seems to pass unnoticed. Depending on the experience and outlook of the boy’s teacher, he might even resort to corporal punishment or some other form of correction to bring about greater participation. However, if this teacher is aware of the interplay between spirit and matter that manifests in health and illness, he would approach this in a very different way. He might say to the boy, “You shouldn’t allow your finger- and toenails grow too long. You ought to cut them more often.” Outer signs of growth, such as fingernails and toenails, are also permeated by soul and spirit. And if fingernails and toenails grow too long, these growth forces become blocked. Being held back in this way, those forces are no longer able to flow into the nails. This obstruction to the flow of growth forces, which is removed when the nails are cut, similarly affects the soul and spiritual counterpart and manifests as difficulties in concentration. The ability to pay attention can be developed only with a free and unlimited flow of the life forces that permeate the whole organism. In most cases, this kind of change in powers of concentration may pass unnoticed. I give this example to show that anthroposophic principles and methods of education in no way neglect the physical aspects of life. Nor do they lead to a vague kind of spirituality; spirit is taken fully into account, so that life can be understood and treated appropriately.

Educators who gradually learn to understand human nature can learn how to deal correctly with matters related to their students’ health and illness.

It was not my intention in yesterday’s lecture to single out certain types of illnesses nor to specify differing degrees of health, nor is it my aim to do so today as we continue this subject. I merely wish to point out how important it is for teachers to learn to recognize both healing and harmful influences in the lives of their students. True educators, above all else, must have acquired real understanding of the entire human organization. They must not allow abstract educational theories or methods to cause them deviate from their natural or (as we could also call it) natural, intuitive understanding. Abstract theories will only hamper teachers in their efforts. They must be able to look at the children without preconceived ideas.

There is a saying often heard in Central Europe (perhaps this is also known in the West): “There is only one health, but there are numerous illnesses.” Many people believe in this saying, but it really does not stand up to scrutiny. Human beings are so individualized that we all, including children, have our own specific states of health, representing individual variations of the general notion of health. One might just as well coin the saying, “There are as many kinds of health and illness as there are people in the world.” This alone indicates how we must always consider the individual nature of each person. But this is possible only when we have learned to see human beings in their wholeness.

In every human being, soul and spiritual forces continually interact with physical forces, just as hydrogen and oxygen interact in water. We cannot see hydrogen and oxygen as separate elements in water, and similarly we cannot ordinarily see the human soul and spirit as separate from the physical and material aspects of a human being when we look at someone. To recognize the true relationship between the soul and spiritual aspect and the physical nature of a human being, one must first get to know them intimately, but we cannot do this through just our ordinary means of knowledge. Today we are used to seeing the human being from two points of view. One involves the study of physiology and anatomy, in which our image is not based on the living human being at all, but upon the human corpse, with the human soul and spirit excluded. The other point of view comes from psychology, the study of our inner life. But psychologists can form only abstractions, thin and cold concepts for our naturalistic and intellectualistic era. Such researchers warm up only when they try to plumb the depths of human emotions and will impulses. In their true essence, however, these are also beyond their grasp; in a vague way, they see only waves surging up from within.

It is obvious that cold, thin, and pale concepts of the human psyche will not give us a true sense of reality. What I am about to say might seem strange from the modern point of view, but it is true nevertheless. People today adopt a materialistic attitude, because for them spirit has become too attenuated and distant; as a result, when people observe the human inner life, it no longer has any sense of reality. The very individuals who live with the most abstract thoughts have become the most materialistic people during our cultural epoch. Contemporary thinking—and thinking is a spiritual activity—turns people into materialists. On the other hand, those who are relatively untouched by today’s scientific thinking, people whose minds turn more toward outer material events, are the ones who sense some of the mystery behind external processes. Scientific thinking today leaves little room for life’s mysteries. Its thoughts are thin and transparent and, for the most part, terribly precise; consequently, they are not grounded in the realities of life. The material processes of nature, on the other hand, are full of mysteries. They need more than the clarity of intellectual thoughts, since they can evoke a sense of wonder, in which our feelings also become engaged.

Those who have not been influenced by today’s sterile thinking and have remained aloof from the rigorous discipline of a scientific training are more open to the mysteries of the material processes of nature. But here there is a certain danger; in their longing to find spirit in nature, they look for the spiritual as if it, too, were only matter. They become spiritualists. Modern scientific thinking, on the other hand, will not produce people who are directed to the spiritual, but people who are materialists. A natural openness toward the material world, however, easily produces a spiritualistic approach, and here lies a strange contradiction typical of our time. But neither the materialistic view nor the spiritualistic view can provide a true picture of the human being. This is accomplished only by discriminating how—in every organ of the human being—the soul and spiritual element interacts with the material nature of the human being.

People do talk about soul and spirit today, and they talk about our physical aspect. They then philosophize about the relationship between these two aspects. Experts have presented detailed theories, which may be ingenious but never touch reality, merely because we find reality only when we perceive the complete interpenetration of the soul and spiritual element and the physical, material element of the whole human being. If we look at the results of today’s investigations, both in physiology and in psychology, we always find them vague and colorless.

Today, when people look at another person, they have the feeling they are confronted by a unified whole, because the other person is neatly wrapped up in skin. One generally fails to realize that this seeming singularity is the result of the cooperation of the most diverse organs. And if we say that this unity must not be assumed, opponents quickly arise and accuse us of destroying the idea that the human being is unified, which they consider fundamental. However, their concept of human oneness is still just an abstract thought unless they can harmonize the manifold members of the human being into a single organization.

When people look inward, they sum up all that lives within them with the little word I. Eminent people such as John Stuart Mill worked hard to formulate theories about the nature of this inner feeling of identity, which we express with the word I. Just stop and think, however, how vague this idea of a point-like I really is. You will soon see that you no longer grasp concrete reality with this concept. In German, only three letters form this little word (ich), and in English even fewer. People seldom manage to get beyond the outer meaning of these letters, and consequently today’s knowledge of the human being remains vague, regardless of whether you look at the inner life or the physical constituents.

It is the ability to see the spiritual and physical working together that enriches our efforts at comprehending the nature of the human being. There are many today who are inwardly satisfied by Goethe’s words, “Matter in spirit, spirit in matter.” It is good if these words make people happy, since they certainly express a truth. But for anyone who has the habit of seeing spirit and matter working together everywhere, these words express a mere triviality; they extol the obvious. The fact that so many receive this somewhat theoretical dictum with such acclaim just goes to show that they no longer experience its underlying reality. Theoretical explanations usually hide the loss of concrete inner experience. We find an example of this in history when we look at theories about the holy communion, theories that were widely discussed beginning at the very point in time when people had lost their ability to experience its reality. In general, theories are formed to explain what is no longer experienced in practice.

The attitude of mind expressed so far will be helpful to those who wish to practice education as an art. It will enable you to acquire a concrete image of the manifold members of the human being instead of having to work with some vague notion of human oneness. An image of the human being as an organic whole will emerge, but in it you can see how the various members work together in harmony. Such a picture inevitably leads to what I have indicated in my book Riddles of the Soul: the discovery of the three fundamental human aspects, each different from the others in both functions and character. Externally, the head as an organization appears very different from, say, the organism of the limbs and metabolic system. I link these two latter systems together, because the metabolism shows its real nature in the activity of a person’s limbs. In morphological terms, we can see the digestive system as a kind of continuation (though perhaps only inwardly) of a person in movement. There is an intimate relationship between the limbs and the digestive systems. For instance, the metabolism is more lively when the limbs are active. This relationship could be demonstrated in detail, but I am merely indicating it here. Because of their close affinity, I group these two systems together, although, when each one is seen individually, they also represent certain polarities.

Now let us look at the human shape, beginning with the head. For the moment, we will ignore the hair, which, in any case, grows away from the head and, because it is a dead substance, remains outside the living head organization. Human hair is really a very interesting substance, but further details of this would only lead us away from our main considerations.

The head is encased in the skull, which is formed most powerfully at the periphery, whereas the soft, living parts are enclosed within. Now compare the head with its opposite, the limb system. Here we find tubular bones enclosing marrow, which is typically not considered as important for the entire organism as the brain mass in the skull. On the other hand, here we find the most important parts—the muscles—attached on the outside, and from this point of view we see a polarity characteristic of human nature. This polarity consists of the nerves and senses, centered primarily (though not exclusively) in the head, and the metabolism localized in the metabolic and limb systems.

Despite this polarity, the human being is of course a unity. At this point, however, we must not be tempted to make up diagrams that divide the human being into three parts (as though these parts could exist separately), which we then define as the nervous-sensory system, a second part, which will be discussed shortly, and, finally, the metabolic and limb organization. It is not like this at all. Metabolic as well as muscular activities constantly take place in the head, and yet we can say that the head is the center of the organization of nerves and senses. Conversely, the organization of digestion and limbs are also permeated by forces emanating from the head, but we can nevertheless call it the seat of the “metabolic-limb system.”

Midway between these two regions, we find what we can call the rhythmic system of the human being, located in the chest, where the most fundamental rhythms take place: breathing and blood circulation. Each follows its own speed; the rhythm visible in a person’s breathing is slower, and the blood circulation, felt as the pulse, is faster. This “rhythmic organization” acts as a mediator between the other two poles. It would be tempting to go into further detail, but since we have gathered to study the principles and methods of Waldorf education, I must refrain. However, if you can see the chest organization from the point of view just indicated, you find in every one of its parts—whether in the skeletal formation or in the structure of the inner organs—a transition between the head organization and the metabolic-limb system. This is the image that emerges when we observe human beings according to their inner structure rather than foggy notions about human unity. But there is more, for we are also led to understand the various functions within the human being, and here I would like to give you an example. One could mention countless examples, but this must suffice to show how important it is for real educators to follow the directions indicated here.

Imagine that a person suffers from sudden outbursts of temper. Such eruptions may already occur in childhood, and then a good teacher must find ways of dealing with them. Those who follow the usual methods of physiology and anatomy might also consider the psychological effects in this person. Furthermore they may include the fact that, along with extreme anger, there is an excess of gall secretion. However, these two aspects—the physical and psychological—are not generally seen as two sides of the same phenomenon. The soul-spiritual aspect of anger and the physically overactive secretion of bile are not seen as a unity. In a normal person, bile is of course a necessary for the nutritive process. In one who is angry, this gall activity becomes imbalanced and, if left alone, such a person will finally suffer from jaundice, as you all know.

If we consider both the soul-spiritual and the physical aspects, we see that a tendency toward a certain illness may develop, but this alone is still not enough to assess human nature, because, while bile is being secreted in the metabolism, an accompanying but polar opposite process occurs in the head organization. We are not observing human nature fully unless we realize that while bile is secreted, an opposite process is taking place at the same time in the head organization. In the head, a milk-like sap, produced in other parts of the body, is being absorbed. In an abnormal case, if too much bile is secreted into the metabolism, the head organization will try to fill itself with too much of this fluid; consequently, once the temper has cooled down, one feels as if one’s head were bursting. And whereas an excess of bile will cause this milky sap to flow into the head, once the temper has cooled down this person’s face may turn somewhat blue. If we study not just the external forms of bones and organs but also their organic processes, we certainly can find a polarity between the nervoussensory organization centered in the head and the limb-metabolic system. Between these lives the rhythmic system with its lung and heart activities, which always regulate and mediate between the two outer poles.

If we keep our images flexible and avoid becoming too simplistic by picturing the various organs in a static way—perhaps by making accurate, sharp illustrations—we are certain to be captivated by the multifarious relationships and constant interplay within these three members of the human being. If we look at the rhythmic activity of breathing, we see how during inhalation the thrust is led to the cerebrospinal fluid. While receiving these breathing rhythms, this fluid passes the vibrations right up into the brain fluid, which fills the various cavities of the brain. This “lapping” against the brain, so to speak, caused by rhythmic breathing, stimulates the human being to become active in the nervous-sensory organization. The rhythms caused by the process of breathing are constantly passed on via the vertebral canal into the brain fluid. Thus the stimuli activated by breathing constantly strive toward the region of the head.

If we look downward, we see how rhythmic breathing, in a certain sense, becomes more “pointed” and “excited” in the rhythm of the pulse and how the blood’s circulation affects the metabolism with each exhalation—that is, while the brain and cerebrospinal fluid push downward. If we look with lively, artistically sensitive understanding at the breathing process and blood circulation, we can follow the effects of the pulsing blood upon both the nervous-sensory organization and the metabolic-limb system. We see how, on the one side, the processes of breathing and blood circulation reach up into the brain and the region of the head, and, on the other, in the opposite direction into the metabolic-limb system. If we gradually gain a living picture of the human being in this way, we can make real progress in our research. We can form concepts that accord fully with the nature of the human central system. Such concepts must not be so simple that we can make them into diagrams; schemes and diagrams are always problematic when it comes to understanding the constant, elemental weaving and flowing of human nature.

In the early days of our anthroposophic endeavors, when we were still operating within theosophical groups (permit me to mention this), we were faced again and again with all sorts of diagrams, generously equipped with plenty of data. Everything seemed to fit into elaborate, neat schematic ladders, high enough for anyone to climb to the highest regions of existence. Some members seemed to view such diagrammatic ladders as a kind of spiritual gym equipment, with which they hoped to reach Olympic heights; everything was neatly enclosed in boxes. These things made one’s limbs twitch convulsively. They were hardly bearable for those who knew that, to get hold of our constantly mobile human nature in a suprasensory way, we must keep our ideas flexible and alive. Fixed habits of thinking made us want to flee. What matters is that, in our quest for real knowledge of the human being, we must keep our thinking and ideation flexible, and then we can advance yet another step.

Now, as we try to build mental images of how this rhythm between breathing and blood circulation becomes changed and transformed in the upper regions, we are led to the following idea, which I will sketch on the blackboard—not as a fixed scheme but merely as an indication (see drawing). Let the thick line represent the mental image of some sort of rope, which will help us imagine, roughly, the processes in our breathing and blood circulation. This is one way we can get hold of what exists beyond the physical blood in a much finer and imponderable substance of the “etheric nerves.”

Now, using our imagination, we can go further by looking from the chest organization upward, feeling inwardly compelled, as it were, to “fray” our images and transform them into fine threads that interweave and form a delicate network. Thus we can grasp through mental images—turned upward and modified—something that occurs externally and physically. We find that we simply have to fray these thick cords into threads. Imagining this process, we gradually experience the white, fibrous brain substance under the grey matter. In our mental images we become as flexible as the very processes that pervade human nature.

Directing your image making in the opposite direction, downward, you will find it impossible to split up or fray your mental images into fine threads to be woven into some sort of texture, as seen externally in the nervous system; such threads simply vanish, and you lose all traces of them. Otherwise, you would be led astray into forming images that no longer correspond to external reality. If you follow the brain as it continues downward into the spinal cord through the twelve dorsal vertebrae—through the lumbar and sacral vertebrae and so on—you find that the nerve substance, which now is white on the outside and grey inside, gradually dissolves toward the region of the metabolism. Somehow it becomes impossible to imagine the nerves continuing downward. We cannot get a true and comprehensive picture of the human being unless our images are able to transform; we must keep our images flexible.

If we look upward, our mental pictures change from those we find when looking down. We can recreate in images the flexibility of human nature, and this is the beginning of an artistic activity that eventually leads researchers to what we find externally in the physical human being. So we avoid the schism caused by looking first at the outer physical world and forming abstract concepts about it. Rather, we dive right into human nature. Our concepts become lively and stay in harmony with what actually exists in the human being. There is no other way to understand the true nature of the human being, and this is an essential prerequisite in the art of education.

To know the human being, we have to become inwardly flexible, and then we can correctly discover these three members of the human organization and how they work together to create a healthy equilibrium. We will learn to recognize how a disturbance of this equilibrium leads to all kinds of illnesses and to discriminate, in a living way, between the causes of health and illness in human life. If you look at the creation of the human being with the reverence it deserves, you will not oversimplify this intricate human organization by calling it a natural unity. And, when looking at the chest region, if you imagine coarse, rope-like shapes that become more refined as you approach the region of the head, until they fray into simple threads, you begin to reach the material reality. You find your imagination confirmed outwardly by the physical nerve fibers and by the way they interweave.

This is especially important when we consider the entire span of human life, because these three members of the human organization are interrelated in different ways during the various stages of life. During childhood the soul-spiritual element works into the physical organization in a completely different way than it does during the later stages. It is essential that we pay enough attention to these subtle changes. How94 ever, if we are willing to develop the kind of mental images indicated here, we gradually learn to broaden and deepen previous concepts.

It seem I offended many readers of my book The Spiritual Guidance of the Individual and Humanity when I pointed out that children have a kind of wisdom that adults no longer possess. I certainly do not wish to belittle adult wisdom and abilities, but just imagine what would happen if, at an early stage when the brain and the other organs are still relatively unformed, our whole organization had to come about and form itself by relying solely on our personal wisdom. I am afraid we would turn out rather poorly. Certainly, children form their brains and other organs entirely subconsciously, but there is great wisdom at work nonetheless.

When you consider the whole of human life as described in previous lectures, you can recognize this wisdom, especially if you have a sense for what children’s dreams can tell you. Adults tend to dismiss these dreams as childish nonsense, but if you can experience their underlying reality, children’s dreams, so different from adult dreams, are in fact very interesting. Of course, children cannot express themselves clearly when speaking about their dreams, but there are ways of discovering what they are trying to say. And then we find that, through images of spirit beings in their dreams, children dimly experience the sublime powers of wisdom that help shape the brain and other physical organs. If we approach children’s dreams with a reverence in tune with their experience, we see a pervading cosmic wisdom at work in them. From this point of view (forgive this somewhat offensive statement), children are much wiser, much smarter than adults. And when teachers enter the classroom, they should be fully aware of this abundance of wisdom in the children. Teachers themselves have outgrown it, and what they have gained instead—knowledge of their own experience—cannot compare with it in the least.

Adult dreams have lost that quality; they carry everyday life into their dreams. I have spoken of this from a different perspective. When adults dream, they carry daytime wisdom into their life at night, where it affects them in return. But when children dream, sublime wisdom flows through them. Though unaware of what is happening, children nevertheless retain a dim awareness upon awaking. And, during the day, when they sit in school, they still have an indistinct sense of this cosmic wisdom, which they cannot find it in the teacher. Teachers, on the other hand, feel superior to children in terms of knowledge and wisdom. This is natural, of course, since otherwise they could not teach. Teachers are conscious of their own wisdom, and from this point of view, they certainly are superior. But this kind of wisdom is not as full and sublime as that of the child.

If we put into words what happens when a young child, pervaded by wisdom, meets the teacher, who has lost this primordial wisdom, the following image might emerge. The abstract knowledge that is typical of our times, and with which teachers have been closely linked for so many years of life, tends to make them into somewhat dry and pedantic adults. In some cases, their demeanor and outer appearance reveal these traits. Children, on the other hand, have retained the freshness and sprightliness that spring from spiritual wisdom.

Now, when teachers enter the classroom, children have to control their high spirits. Teachers feel that they are intelligent and that their students are ignorant. But in the subconscious realms of both teachers and students, a very different picture emerges. And if dreams were allowed to speak, the picture again would be quite different. Children, somewhere in their subconscious, feel how stupid the teacher is. And in their subconscious, teachers feel how wise the children are.

All this becomes a part of the classroom atmosphere and belongs to the imponderables that play a very important role in education. Because of this, children cannot help confronting their teachers with a certain arrogance, however slight, of which they remain completely unaware. Its innate attitude toward the teacher is one of amusement; they cannot help feeling this flow of wisdom pervading their own bodies and how little has survived in the teacher. Instinctively, children contrast their own wisdom with that of their teachers, who enter the classroom somewhat stiff and pedantic—the face grown morose from living so long with abstract intellectual concepts, the coat so heavy with the dust of libraries that it defies the clothes brush. Mild amusement is the uppermost feeling of a child at this sorry sight.

This is how the teacher is seen through the eyes of a child, however unaware the child may be. And we cannot help seeing a certain justification in this attitude. After all, such a reaction is a form of self-protection, preserving the child’s state of health. A dream about teachers would hardly be an elevating experience for young students, who can still dream of the powers of wisdom that permeate their whole being.

In a teacher’s subconscious regions, an opposite kind of feeling develops that is also very real, and it, too, belongs to the imponderables of the classroom. In the child, we can speak of dim awareness, but in the teacher, there lurks a subconscious desire. Though teachers will never admit this consciously, an inner yearning arises for the vital forces of wisdom that bless children. If psychoanalysts of the human soul were more aware of spiritual realities than is usually the case, they would quickly discover the important role that children’s fresh, vital growth and other human forces play in a teacher’s subconscious.

These are some of the invisible elements that pervade the classroom. And if you are able to look a little behind the scenes, you will find that children turn away from the teacher because of a certain disenchantment. They dimly sense an unspoken question: In this adult, who is my teacher, what became of all that flows through me? But in teachers, on the other hand, a subconscious longing begins to stir. Like vampires, they want to prey on these young souls. If you look a little closer, in many cases you can see how strongly this vampire-like urge works beneath an otherwise orderly appearance. Here lies the origin of various tendencies toward ill health in young children. One only needs to look with open eyes at the psychological disposition of some teachers to see how such tendencies can result from life in the classroom.

As teachers, we cannot overcome these harmful influences unless we are sustained by a knowledge of the human being that is imbued with love for humankind—knowledge both flexible and alive and in harmony with the human organism as I have described it. Only genuine love of humankind can overcome and balance the various forces in human nature that have become onesided. And such knowledge of the human being enables us to recognize not just the way human nature is expressed differently in various individuals, but also its characteristic changes through childhood, maturity, and old age. The three members of the human being have completely different working relationships during the three main stages of life, and each member must adapt accordingly.

We need to keep this in mind, especially when we make up the schedule. Obviously, we must cater to the whole being of a child—to the head as well as the limbs—and we must allow for the fact that, in each of the three members, processes that spring from the other two continue all the time. For example, metabolic processes are always occurring in the head.

If children have to sit still at their desks to do head work (more on this and classroom desks later), if their activities do not flow into their limbs and metabolism, we create an imbalance in them. We must balance this by letting the head relax—by allowing them to enjoy free movement later during gym lessons. If you are aware of the polar processes in the head and in the limbs and metabolism, you will appreciate the importance of providing the right changes in the schedule.

But if, after a boisterous gym lesson, we take our students back to the classroom to continue the lessons, what do we do then? You must realize that, while a person is engaged in limb activities that stimulate the metabolism, thoughts that were artificially planted in the head during previous years are no longer there. When children jump and run around and are active in the limbs and metabolism, all thoughts previously planted in the head simply fly away. But the forces that manifest only in children’s dreams—the forces of suprasensory wisdom—now enter the head and claiming their place. If, after a movement lesson, we take the children back to the classroom to replace those forces with something else that must appear inferior to their subconscious minds, a mood of resentment will make itself felt in the class. During the previous lesson, sensory and, above all, suprasensory forces have been affecting the children. The students may not appear unwilling externally, but an inner resentment is certainly present. By resuming ordinary lessons right after a movement lesson, we go against the child’s nature and, by doing so, we implant the potential seeds of illness in children. According to a physiologist, this is a fact that has been known for a long time. I have explained this from an anthroposophic perspective to show you how much it is up to teachers to nurture the health of children, provided they have gained the right knowledge of the human being. Naturally, if we approach this in the wrong way, we can, in fact, plant all sorts of illnesses in children, and we must always be fully aware of this.

As you may have noticed by now, I do not glorify ordinary worldly wisdom, which is so highly prized these days. That sort of wisdom hardly suffices for shaping the inner organs of young people for their coming years. If we have not become stiff in our whole being by the time we mature, the knowledge we have impressed into our minds through naturalistic and intellectual concepts—which is thrown back as memory pictures—all that would eventually flow down into the rest of our organism. However absurd this may sound, a person would become ill if what belongs in the head under ordinary conditions were to flow down into limb and metabolic regions. The head forces act like poison when they enter the lower spheres. Brain wisdom, in fact, becomes a kind of poison as soon as it enters the wrong sphere, or at least when it reaches the metabolism. The only way we can live with our brain knowledge—and I use this term concretely and not as a moral judgment—is by preventing this poison from entering our metabolic and limb system, since it would have a devastating effect there.

But children are not protected by the stiffness of adults. If we press our kind of knowledge into children, our concepts can invade and poison their metabolic and limb system. You can see how important it is to recognize, from practical experience, how much head knowledge we can expect children to absorb without exposing them to the dangers of being poisoned in the metabolic-limb organization.

So it is in teachers’ hands to promote either health or illness in children. If teachers insist on making students smart intellectually according to modern standards, if they crams children’s heads with all sorts of intellectuality, they prevent subconscious forces of wisdom from permeating those children. Cosmic wisdom, on the other hand, is immediately set in motion when children run around and move more or less rhythmically. Because of its unique position between head and limb-metabolism, rhythmic activity brings about physical unity with the cosmic forces of wisdom. Herbert Spencer was quite correct when he spoke of the negative effects of a monastic education aimed at making the young excel intellectually. He pointed out that in later years those scholars would be unable to use their intellectual prowess, because during their school years they had been impregnated with the seeds of all sorts of illnesses.

These matters cannot be weighed by some special scales. They are revealed only to an open mind and to the kind of flexible thinking achieved through anthroposophic training; this kind of thinking must stay in touch with practical life. So much for the importance of teachers getting to know the fundamentals that govern health and illness in human beings. Here it must be emphasized again that, to avoid becoming trapped by external criteria and fixed concepts, you must learn to recognize the ever-changing processes of human nature, which always tend toward either health or illness. Teachers will encounter these things in their classes, and they must learn to deal with them correctly. We will go into more detail when we focus on the changing stages of the child and the growing human being.

Anyone called on to look after a very young child—either as a parent or in any other capacity of child care—will experience the great responsibility this task involves. Such people feel morally obligated to lay the best foundations for the child’s future development. Therefore it grieves me deeply that our Waldorf school in Stuttgart can accept only children who have reached the official school age, and it would give me the greatest satisfaction if we could take in the younger children as well. In addition to other difficulties, our goal of opening a nursery has been thwarted by a lack of funds, as happened with so many other anthroposophic activities. This continual shortage of money leaves us with at least the hope that, if we can win support from the general public, we will eventually be able to build a nursery class as an integral part of our Waldorf school.

Very young children are the least accessible to us. The gates to the soul life are absolutely closed to the outer world, and outer influences cannot touch it. Those who take care of infants of this age are powerless when they struggle and cry; these children do what they want. Thus, observant adults must accept the fact that the will of children is beyond their control—even during later stages and occasionally the latest stages of life.

You may know that early in 1894, well before publishing other anthroposophic works, I published Die Philosophie der Freiheit [Intuitive Thinking As a Spiritual Path]. This book was intended to give the world a true assessment of the human quality that develops, within the social context, the impulse toward individual freedom. If you accept its message—the matter of freedom, on the one hand, and destiny, on the other—you can see that it is relevant even to a baby.

If you listen to what lives in the human heart, you find that real human happiness on earth depends on the awareness of human freedom, an appreciation of human values, and a feeling for human dignity. Anthroposophy shows us that—apart from what a person may have developed even before birth or conception while still in the spiritual world and apart from what one will meet again after death—the very purpose of earthly incarnation involves enlivening the impulse toward freedom. This impulse depends completely on plunging into an earthly body. This freedom can be realized only during physical incarnation; we can attain freedom only while living on earth, and when we enter other worlds, we can take with us only the degree of freedom we have attained here on earth.

If you approach young children with such feelings (and feelings are the most potent source for those engaged in the art of education), this question will always be present in your mind as you take charge of an infant: What must I do to enable this child to develop the fullest consciousness of human freedom at maturity? And with this question, a new truth begins to dawn. The outer conditions of life are already clearly pointing at it, and, through anthroposophic insight, it can be understood with inner certainty. It is the fact that, despite one’s freedom, each person has a destiny, or to use the Eastern term, karma.

Let us imagine that, later in life, a man meets a person he has known before, and that this person has a profound influence on the life of this man. Perhaps such people might even begin a partnership for life. At first it may seem to them as if their meeting were simply chance. But when they look back over the years of their lives—even with no knowledge of spiritual science—this man may well discover the strange fact that, during the years before this meeting, he had unconsciously taken numerous steps that eventually led to this other person. Though at first it appeared to be mere chance, hindsight revealed an inherent pattern and underlying plan. Looking back over his life, Goethe’s old friend Nobel spoke these meaningful words from the depths of his soul: “If, in later years, we survey our early life, everything seems to fall into a definite pattern; everything fits together.” Since our will is woven into all our actions, we can see everywhere how destiny confronts us in the events of life. One could quote many others who, through observing ordinary life, reached the same conclusion. When we look at life’s external events, we find confirmation of the hidden truths of karma.

Anyone in charge of young children—especially those who work in children’s homes—who is aware of the activity of destiny, must ask, Have I been specifically chosen for the important task of guiding and educating these children? And other questions follow: What must I do to eliminate as far as possible my personal self, so I can leave those in my care unburdened by my subjective nature? How do I act so I do not interfere with a child’s destiny? And, above all, How can I best educate a child toward human freedom? If you come to understand what happens in a child between birth and the change of teeth—during the first seven years—you will realize how vulnerable young children are and how deeply we can affect their being (I will speak later about the period of embryonic development). The change of teeth represents a decisive turning point in the life of children. Close observation reveals that, after the seventh year, an entirely new interrelationship emerges between the child’s thinking, feeling, and willing.

We have become accustomed to applying certain concepts gained from observing physical processes to the life of the human being. For instance, in natural processes, when we notice the sudden emergence of heat that was imperceptible in a previous state and had not been introduced externally, we say that latent heat is being released. Just as latent heat can be set free by material processes, similarly, soul and spirit forces are set free after the change of teeth, forces that have thus far been bound up with the organism and instrumental for its growth. Freed from processes of growth and nourishment, however, these forces go to work in the child’s soul; they are transformed into soul forces.

Natural science today forms abstract concepts about the relationship between body and soul; theories are invented to explain the effects of one on the other. One speaks of a psychophysical parallelism and so on. Instead of making exact observations, one philosophizes. But all this leads nowhere. If you want to fathom the secrets of human nature, you have to observe it with the same precision used to observe the phenomena of outer nature. Then you will discover that, after approximately the seventh year, forces that were engaged in building the physical organism of the child are now transformed into soul forces that will determine a child’s relationship to the outer world.

If we wish to find out what the soul of a child is like between birth and the seventh year, we must observe the child’s development from the seventh year on. Then, in the child’s soul, we can see the very same forces that were active in the physical organization. And we will find that the hidden, organic activity that molds and shapes the child’s brain and the rest of the organism has a very special significance. Through birth, or conception, children carry into their physical organization what they brought from the worlds of soul and spirit. When children are fully engaged in building up the physical organs in this way, they must be left free to do so, and consequently the doors leading to the outer world remain closed. It is essential that we refrain from interfering in our clumsy ways with these inner activities in children, because they are doing what they have to do and are thus inaccessible to outer will forces.

We must also realize, however, that despite the preoccupation of children with their processes of growth, everything we do around them nevertheless makes deep and distinct impressions on them. I will go into further detail later, but we must not forget that everything at work within the child’s soul after the seventh year was directly involved in the process of building organs up to that age. This means that until the seventh year, the impressions coming from the outer world directly affect their physical constitution—the lungs, stomach, liver, and other organs. In children at this age, the soul has not yet become free of the physical organization, where it is still actively engaged. Because of this, all of the impressions they receive from us through our general conduct have a decisive effect on their future constitution of health or illness.

You came expecting to learn something about our educational principles, but it is the practical application of these principles that is most important. What really matters in education are the mood and soul attitude that teachers carry in their hearts toward the human being. We cannot truly serve the art of education unless we approach the growing human being with real insight. One could even say that teachers are free to approach subjects in their own individual ways, since, in any event, they must prepare their subject material according to what they have learned from life. The important thing is that teachers each carry within themselves a true picture of the human being; if this picture is present to their inner eyes, they will do the right thing, although outwardly each teacher may act in very different ways.

I visited parallel classes as the spiritual guide of the Waldorf school (the large numbers already require parallel classes), and when I saw how the teachers each treat the same subject in very individual ways, I never object or insist that they all follow the same set courses. Even when two versions of the same subject appear contradictory externally, each may nevertheless be correct in its own way. In fact, if one teacher were to copy another, the results could be entirely wrong. There is a good reason that our school is called the “Free Waldorf School.” This is not just because of our independence from the state system, but the name very much reflects the atmosphere of freedom that pervades its entire makeup.

During the previous lecture I pointed out that a suprasensory contemplation of the human being will reveal to us—apart from the physical body—another, finer body that we call the ether body, or body of formative forces. This ether body provides not just the forces that sustain nourishment and growth; it is also the source of memory faculties and the ability to create mental images and ideas. It does not become an independent entity until the change of teeth, and its birth is similar to the way the physical body is born from one’s mother. This means that, until the change of teeth, the forces of the ether body work entirely in the processes of a child’s organic growth, whereas after that time—while still remaining active in this realm to a great extent—those forces partially withdraw from those activities. The released forces of the ether body then begin to work in the soul realm of mental images and memory, as well as in many other nuances of a child’s soul life.

The change of teeth is a unique event. The forces needed to push out the second teeth existed prior to this event, but now they are no longer needed. Once the second teeth have appeared, this particular activity of the ether body becomes redundant. The final activity of pushing out the second teeth is an external manifestation of the sort of activity that is happening within a child’s organism. At the end of the first seven-year period, most of these ether forces are released to flow into a child’s soul and spiritual nature.

One can recognize these seven-year periods throughout the entire human life, and each again can be seen in three clearly differentiated shorter periods. If we observe the gradual withdrawal of some of these ether forces until approximately the seventh year, we see how during the first two and a half years after physical birth the ether body frees itself from the head region; in the next two and a half years, it frees itself from the chest region; and finally, until the change of teeth, it frees itself from the child’s metabolic-limb system. Thus we see three phases in the gradual withdrawal of ether forces. And we clearly recognize how, while the ether body is still connected with the head region, a child rejects any intentional influence coming from outside.

What children learn during this first two-and-a-half-year period is extremely important for their whole life. They do so through an incoming activity and from what they have brought with them from prenatal existence. Just consider how children learn to speak and walk during this first short period. These are two human faculties that are closely connected with maintaining self-confidence, both from a personal and a social point of view. These two important faculties are developed while the ether body is still engaged in shaping the brain and radiating into the rest of the organism. If these ether forces radiate too strongly into the organism and disturb the infant’s delicate processes of metabolism, breathing, and blood circulation—if they become too powerful within a baby’s organism—scarlet fever and similar childhood illnesses may occur even at this young age. Basically, because of all this activity within children at this stage, they remain inaccessible to conscious approaches directed by the will and demands from the outside. They want to be left to work on their own organism.

Being inaccessible to the outer world during the first two and a half years is one significant factor. Another is the fact that children have a fine, instinctive perception for everything going on around them, especially what is happening in people with whom they have established a certain rapport. Anyone caring for such a child naturally belongs to this category. I am not speaking of a child’s ability to use the senses as an older person does. It is not a matter of what children see with their eyes, but a general perception of the most intimate kind that takes in what is happening in their surroundings. This perception, however, excludes anything that seeks to impose itself from outside, against which children will defend themselves instinctively during those first two and a half years.

To get a better understanding of children’s susceptibility to the outer world when their sensory perceptions are still deeply immersed in feeling, it may help to look at animals, the creatures immediately below the human being, because they show a similar, acute sensitivity toward the outer world. I am not contradicting what I said about senility in a previous lecture; one must simply observe accurately. Animals are especially sensitive to their surroundings. I do not know whether those who have come from England or other European countries have ever heard of the horses that, a few years before the war, created a sensation by appearing to do simple mathematical calculations. In Berlin, there was the famous horse of Mr. von Osten, and in Elberfeld there were several horses that could do numeric calculations. Well, I cannot say anything about the Elberfeld horses, but I did make the acquaintance of von Osten’s horse in Berlin, and I was able to observe the close relationship between this horse and its master. It is true that the horse stamped its legs—three times three is nine—which, for a horse, is a very respectable achievement.

All kinds of theories were advanced to explain the horse’s reactions to questions from von Osten. There was one university lecturer—a most erudite man—who even wrote a whole book on this horse. He wrote, “Of course the horse cannot calculate, but whenever Mister von Osten says, ‘Three times three,’ he accompanies his words by barely noticeable facial expressions. He sort of mimes, and when he pronounces the word nine, the horse is capable of observing these facial expressions and stamps accordingly.” His was certainly a learned treatise. He continued, “I myself was unable to detect the miming on von Osten’s face and therefore I cannot guarantee that my theory is correct. But it must have been there and the horse was able to observe it.” It seems to me that the author merely states that he, a university lecturer, considered the horse more capable of observation than he was himself. In my opinion, the crucial point was von Osten’s procedure, for he had large pockets filled with sweets that he shoved into the horse’s mouth, thus maintaining an uninterrupted flow of sensation and gratification. The result was an intimate relationship between master and horse. Everything was immersed in a feeling of sympathy, which made the horse extremely receptive, in keeping with its animal nature, to all that came from its master, even his thoughts and shades of feeling, but hardly the play of mysterious expressions on his face. The processes of calculation going on in von Osten’s mind were transferred to the horse via the taste of sweetness. This phenomenon does not become any less interesting when interpreted this way, but it can teach us a great deal about the relationship of living beings. It cannot be explained hypothetically by observing the facial expressions a horse can detect, though not a university lecturer.

During the first two and a half years, children have a similar rapport with the mother or with others they are closely connected with as long as their attitude and conduct make this possible. Then children become perfect mimics and imitators. This imposes a moral duty on adults to be worthy of such imitation, which is far less comfortable then exerting one’s will on children. Children take in all that we do, such as the ways we act and move. They are equally susceptible to our feelings and thoughts. They imitate us, and even if this is not outwardly noticeable, they nevertheless do this by developing tendencies for imitation that, through their organic soul forces, they press down into the physical organism. Therefore, education during these first two and a half years should be confined to the self-education of the adults in charge, who should think, feel, and act in a way that, when perceived by children, will cause them no harm. Fundamentally, the stage of imitation continues until the change of teeth, and thus children will be strongly influenced by their environment later on as well.

The following example may demonstrate this. Two disconsolate parents once came to me, saying, “Our child has always been good, but now she has stolen money.” Was this really true? At a superficial glance, yes, for she had taken money out of the cupboard where it was always kept by her mother. The child then bought sweets with the money and even gave some to other children. I reassured the parents that their child had not stolen at all, but that she had merely imitated her mother, who regularly took money from the cupboard to buy things. There was never any intention of stealing; this concept did not yet exist in the child’s mind. But children are imitators and will do what mother does. If we wish to avoid confusion, it is up to adults to realize this and act differently in front of the children.

Neither will children learn to walk through our efforts to make them stand and do all sorts of movements. Such instruction belongs in gym much later on. If we intervene by making children stand and walk prematurely, we may do irreparable damage to the nerve processes, which may persist for their whole life. If children see adults in an upright position, as imitator they try to raise themselves to the same position when the time comes. We must always see the human being during the initial stages as an imitator and arrange our child rearing accordingly.

This can certainly be very trying at times, and we all know that there are babies who seem to be yelling all day and, apart from the ear-splitting noise, inflict all kinds of other provocations on the adult. True, there are situations that have to be dealt with, even drastically, to avoid serious damage by a child. But such measures do not really belong to the field of education. Admittedly, it is hard to put up with a screaming child, but when we behave as described, our conduct gradually sinks into the deeper layers of a child’s soul and spiritual forces (which are still closely connected to organic processes) and eventually brings about more positive results.

If we observe small children without preconceived ideas, we find that their screaming and other unpleasant features come from their physical organization. Although the inherent forces in the behavior of intense crying remain with the child, the habit of crying will gradually pass. Such forces are very intense. If we influence the child correctly by setting the proper example and acting morally, the forces behind a baby’s crying will reveal themselves as intensely moral forces in later life. A strong morality later in adult life is an expression of those same forces that lived in the intense crying of a young child. On the other hand, if those close to a child have an immoral attitude—even if only in thoughts—these forces will reappear later as intensely immoral forces. And we must be careful not to harm the development of children while they are learning to speak. This easily happens when we make them say words we choose; this, too, is an imposition of our will on the child. It is best to speak naturally in front of children (as long as we speak in a moral way) so that they have opportunities to hear us. In this way, children find their own way into language.

Now you can appreciate the real point of what has been said so far—that we must not be tempted by a false kind of instinct to make baby talk for the child’s benefit. This is not an instinct but something we may have acquired through misguided customs. Nurses or others dealing with young children should never speak to them in an artificial or childish way. We really do a great wrong when we change our normal way of speaking to “suit” a child, for children always want to imitate us as we really are, not as we pretend to be. They reject anything that approaches them as an expression of another person’s will, such as childish and naive baby talk. Children have to put up with it, but they have a deep inner resentment toward such an approach. The effects of such well-intended folly is so farreaching that it may come to light in later years as a weakened digestion. When an older person is diagnosed as having a weak digestion, it might be nothing but the result of the wrong approach by an over-zealous but misguided nurse during that person’s early childhood.

These are the main points regarding the first third of the first seven-year period, and they need to be kept in mind.

At the age of two and a half, the head organization in children is developed far enough so that the forces of the ether body that have been working on it may be released. This gradual withdrawal continues into the area of the chest until about the fifth year, when breathing and blood circulation have also reached a certain stage of completion. Thus, by the time children learn to speak and walk, the formative forces released from the head (now acting now as soul and spiritual forces) join those being released in the chest region. This change can be recognized externally by the emergence of an exceptionally vivid memory and wonderful imagination, which children develop between two and a half and five. However, you must take great care when children develop these two faculties, since they are instrumental in building the soul. Children continue to live by imitation, and therefore we should not attempt to make them remember things we choose. At this stage it is best to leave the evolving forces of memory alone, allowing children to remember whatever they please. We should never give them memory exercises of any kind, otherwise, through ignorance, we might be responsible for consequences we can see only when viewing the entire course of human life.

Sometimes we meet people who, around the age of forty or later, complain of shooting pains or rheumatism. This may certainly have various causes, but if we carry our research far enough, we may find that the rheumatism was caused by a premature overloading of the memory during early childhood. The pattern of life is indeed very complex, and only by trying to recognize its many hidden links can we engender the love that is the true basis of growing human beings.

Whatever one’s attitude may be, as educators we must respond to the imagination and fantasy of children, which tries to express itself outwardly when they play with toys or join in games with other children. The urge to play between the ages of two and a half and five is really just the externalized activity of a child’s power of fantasy. And if we have the necessary ability of observation for such matters, we can foretell a great deal about the future soul life of children merely by watching them play. The way young children play provides a clear indication of their potential gifts and faculties in later life. The most important thing now is to meet their inborn urge to play with the right toys. People in the past responded to this need according to their own particular understanding.

Perhaps this also happened in the West, but at one time a regular epidemic spread throughout Central Europe of giving children boxes of building bricks, especially at Christmas. From separate cubic and quadrilateral stones, children were expected to build miniature architectural monstrosities. This sort of thing has a far-reaching effect on the development of imagination in children, since it leads to an atomistic, materialistic attitude—a mentality that always wants to put bits and pieces together to form a whole. In dealing with practical life, it is far better to give full freedom to children’s flexible and living powers of imagination than to nurture intellectual capacities that, in turn, encourage the atomistic nature of modern thinking. Imagination in children represents the very forces that have just liberated themselves from performing similar creative work within the physical formation of the brain. This is why we must avoid, as much as possible, forcing these powers of imagination into rigid, finished forms.

Imagine two nurses who are looking after a child between two and a half and five years of age. One of them—she may be very fond of the little girl in her charge—gives her a “beautiful” doll, one that has not only painted cheeks and real hair but eyes that close and a moveable head. I believe there are dolls that can even speak. Well, she gives this doll to the little girl, but since it is finished in every detail, there is nothing left for the child’s imagination to create, and her yearning for creative flexibility remains unsatisfied. It is as if its forces of imagination were put into a straitjacket. The other nurse, who has a little more understanding for the inner needs of the child, takes an old piece of cloth that is of no use for anything else. She winds a thread around its upper end until something resembling a head appears. She may even ask the little girl to paint two black dots on the face or perhaps more, for the eyes, nose, and mouth. Now, because the child’s imagination is stimulated, because she can create instead of having to put up with fixed and finished forms, the child experiences a far more lively and intimate response than she does toward the so-called beautiful doll. Toys, as much as possible, should leave the power of fantasy free in children. And since intellect is not the same as fantasy or imagination, the activity of assembling many parts is really not in harmony with the type of fantasy that is characteristic of children at this age.

Anything that evokes an inner feeling of liveliness and flexibility is always suitable for young children. For example, there are children’s books with cut-outs and nicely colored figures that can be moved by pulling strings attached below, so they will do all kinds of things, such as embracing or thrashing each other. These always stimulate children to invent whole stories, and thus they are very wholesome objects of play. Similarly, games with other children should not be too formal but should leave plenty of scope for children’s imagination.

All these suggestions spring from a knowledge of the human being, based on reality and allowing educators to acquire the necessary understanding, especially in terms of the practical side of life.

When children approach the fifth year, the ether forces of the body—which have thus far been building the breathing and the blood circulation—now become available for other activities. Likewise, up to the change of teeth, ether forces will struggle free and, after completing their task within the metabolic-limb system, become redundant. At that time, new spiritual soul forces gradually awaken and emerge fully after the seventh year (we will study this in more detail later). However, these forces already shine with a dawning light in this third and final period, which concludes the first seven-year period of human life.

When ether forces from the chest area reappear as soul and spiritual forces, children are becoming amenable to exhortations and to a sense of authority. Previously, unable to understand what they should or should not do, they could only imitate, but now, little by little, they begin to listen to and believe what adults say. Only toward the fifth year is it possible to awaken a sense of right and wrong in children. We can educate children correctly only by realizing that, during this first seven-year period until the change of teeth, children live by imitation, and only gradually do they develop imagination and memory and a first belief in what adults say.

Faith in the adult induces a feeling of authority, especially for teachers with whom children have a very close relationship. However, at this stage, children are too young for any formal education. It pains me to know that the sixth year has been fixed as the official school age. Children should not enter elementary school before their seventh year. I was always glad to hear, therefore (and I don’t mind if you consider this uncivilized), that the children of some anthroposophists had no knowledge of writing and reading, even at the age of eight. Accomplishments that come with forces that are available later on should never be forced into an earlier stage, unless we are prepared to ruin the physical organism.

In the next few days I will show you how we try to treat our children without inflicting harm on them when they enter the Waldorf school. Tomorrow I will begin by introducing you to the Waldorf school, though only by speaking of it.

Looking back at the past several meetings of this conference, I feel it is necessary to digress a little from our planned program and tell you something about the practical aspects of Waldorf education. From what you have heard so far, you may have gathered that the key to this form of education, both in its curriculum and in its methods, is the understanding of the human constitution of body, soul, and spirit as it develops throughout life. In order to follow this principle, it was necessary to take a new look at education in general, with the result that the Waldorf school is, in many ways, run very differently from traditional schools.

The first point we had to consider was how to make the most of the available time for teaching, especially in regard to the development of the student’s soul life. The usual practice is to split up the available time into many separate lessons, but this method does not bring enough depth and focus to the various subjects. For example, suppose you want to bring something to your students that will have lasting value for them, something they can take into later life. I will use the example of a subject taught in almost every school: history. Imagine that you want to introduce the era of Queen Elizabeth I, including the main events and people usually described to children. A teacher could do this by talking about the facts of that historical period in history lessons, and it might take, say, half a year. But you can also do this in a different way. After methodical preparation at home, a teacher can cultivate within a fine feeling for the salient facts, which then become a kind of framework for this period. The teacher allows these to work upon the soul, thus enabling the students to remember them without much difficulty. All additional material will then fall into place more or less naturally. If one masters the subject in this way, we can say without exaggerating that, in only three to four lessons, it is quite possible to give students something that might otherwise take half a year, and even in greater depth so that the students retain a lasting impression of the subject.

If you do a detailed survey of all that children are supposed to learn in school today, you will agree with the method I just described. In our present state of civilization, what our children are supposed to learn by the age of fourteen is such an accumulation of material that it is really beyond their capacity to absorb it all. No school is truly successful in teaching this much, but this fact is usually ignored. People merely pretend that the present system works, and the curricula are set accordingly.

The aim of Waldorf education is to arrange all of the teaching so that within the shortest possible time the maximum amount of material can be presented to students by the simplest means possible. This helps children retain an overall view of their subjects—not so much intellectually, but very much in their feeling life.

It is obvious that such a method makes tremendous demands on teachers. I am convinced that, if teachers apply this method (which I would call a form of teaching based on “soul economy”), they will have to spend at least two or three hours of concentrated preparation for each half hour they teach. And they must be willing to do this if they want to avoid harming their students. Such preparation may not always be practical or possible, but if the teacher wants to succeed in carrying a comprehensive and living presentation of the subject into the classroom, such private preparation is fundamental. It does make great demands on teachers, but such obligations are intrinsic to this calling and must be accepted in the best way possible.

Before we could practice this basic educational principle in our newly established Waldorf school, it was necessary to create a suitable curriculum and a schedule. Today I would like to outline this curriculum and its application, but without going into details, since this will be our task during the coming days.

And so, having prepared themselves as just described, the teachers enter the school in the morning. The students arrive a little earlier in the summer, at eight o’clock, and a little later in the winter. When they assemble in their classrooms, the teachers bring them together by saying a morning verse in chorus with the whole class. This verse, which could also be sung, embraces both a general human and a religious element, and it unites the students in a mood of prayer. It may be followed by a genuine prayer. In our “free” Waldorf school, such details are left entirely up to each teacher.

Then begins our so-called main lesson, which lasts nearly two hours; in traditional schedules, these are often broken up into smaller periods. But the principle of soul economy in teaching makes it necessary to alter the conventional schedule. Thus, during the first two hours of the morning, students are taught the same subject in “block” periods, each lasting four to six weeks. It is left to the class teacher to introduce a short break during the main lesson, which is essential in the younger classes. In this way, subjects like geography or arithmetic are taught for four to six weeks at a time. After that, another main lesson subject is studied, again for a block period, rather than as shorter lessons given at regular intervals through the year.

Thus one introduces the various main lesson subjects according to the principles we agreed on, which include a carefully planned economy of the children’s soul life. At all costs, one must avoid too much stress on the mind and soul of the child. Children should never feel that lessons are too difficult; on the contrary, there should be a longing in the child to keep moving from one step to the next. Students should never experience an arbitrary break in a subject; one thing should always lead to another. During the four to six weeks of a main lesson block, the class teacher will always try to present the material as a complete chapter—an artistic whole—that children can take into later life. And it goes without saying that, toward the end of the school year before the approaching summer holidays, all the main lesson subjects taught during the year should be woven together into a short, artistic recapitulation.

Just as we provide children with clothing with enough room for their limbs to grow freely, as teachers we should respond to their inner needs by giving them material not just for their present stage but broad enough for further expansion. If we give children fixed and finished concepts, we do not allow for inner growth and maturing. Therefore all the concepts we introduce, all the feelings we invoke, and all will impulses we give must be treated with the same care and foresight we use to clothe our children. We should not expect them to remember abstract definitions for the rest of their lives. At the age of forty-five, your little finger will not be the same as it was when you were eight, and likewise, concepts introduced at the age of eight should not remain unchanged by the time students reach the age of forty-five. We must approach the child’s organism so that the various members can grow and expand. We must not clothe our material in fixed and stiff forms so that, when our students reach forty-five, they remember it exactly as it was presented in their eighth or ninth year. This, however, is possible only if we present our subject with what I call “soul economy.” During the remaining hours of the morning, the other lessons are taught, and here foreign languages play the most important part. They are introduced in grade one, when the children first enter the Waldorf school in their sixth and seventh year. Foreign languages are presented so that the children can really go into them, which means that, while teaching a language, the teacher tries to avoid using the children’s native language.

The foreign language teacher naturally has to take into account that the students are older than they were when they first learned their own language and will arrange the lessons accordingly. This is essential to keep in harmony with the student’s age and development. The children should be able to get into the language so that they do not inwardly translate from their native tongue into the foreign language whenever they want to say something. Jumping from one language to the other should be avoided at all costs. If, for example, you want to introduce a particular word such as table or window, you would not mention the corresponding word in the child’s native language but indicate the object while saying the word clearly. Thus children learn the new language directly before learning to translate words, which might not be desirable at all. We have found that, during the early stages, if we avoid the usual grammar and all that this entails, children find their way into a new language in a natural and living way. More details will be given when we speak about the various ages, but for now I wanted to give you a general picture of the practical arrangements in the Waldorf school.

Another very important subject for this stage is handwork, which includes several crafts. Because the Waldorf school is coeducational, boys and girls share these lessons, and it is indeed a heart-warming sight to see the young boys and girls busy together engaged in knitting, crocheting, and similar activities. Experience shows that, although boys have a different relationship to knitting than do girls, they enjoy it and benefit from such activity. Working together this way has certainly helped in the general development of all the students. In craft lessons that involve heavier physical work, girls also participate fully. This is the way manual skills are developed and nurtured in our school.

Another subject taught during morning sessions could be called “worldview.” Please understand that a Waldorf school—or any school that might spring from the anthroposophic movement—would never wish to teach anthroposophy as it exists today. I would consider this the worst thing we could do. Anthroposophy in its present form is a subject for adults and, as you can see from the color of their hair, often quite mature adults. Consequently, spiritual science is presented through literature and word of mouth in a form appropriate only to adults. I should consider the presentation to students of anything from my books Theosophy or How to Know Higher Worlds the worst possible use of this material; it simply must not happen. If we taught such material, which is totally unsuitable for schoolchildren (forgive a somewhat trivial expression used in German), we would make them want “to jump out of their skin.” Naturally, in class lessons they would have to submit to whatever the teacher brings, but inwardly they would experience such an urge. Anthroposophy as such is not to be taught in a Waldorf school. It’s important that spiritual science does not become mere theory or a worldview based on certain ideas; rather, it should become a way of life, involving the entire human being. Thus, when teachers who are anthroposophists enter school, they should have developed themselves so that they are multifaceted and skillful in the art of education. And it is this achievement that is important, not any desire to bring anthroposophy to your students.

Waldorf education is meant to be pragmatic. It is meant to be a place where anthroposophic knowledge is applied in a practical way. If you have made such a worldview your own and linked it to practical life, you will not become theoretical and alienated from life but a skilled and capable person. I do not mean to say that all members of the anthroposophic movement have actually reached these goals—far from it. I happen to know that there are still some men among our members who cannot even sew on a trouser button that fell off. And no one suffering from such a shortcoming could be considered a full human being. Above all, there are still members who do not fully accept the contention that you cannot be a real philosopher if you cannot apply your hands to anything—such as repairing your shoes—if the need arises. This may sound a bit exaggerated, but I hope you know what I am trying to say.

Those who must deal with theoretical work should place themselves within practical life even more firmly than those who happen to be tailors, cobblers, or engineers. In my opinion, imparting theoretical knowledge is acceptable only when the other person is well versed in the practical matters of life; otherwise, such ideas remain alien to life. By approaching the classroom through anthroposophic knowledge, teachers as artists should develop the ability to find the right solutions to the needs of the children. If teachers carry such an attitude into the classroom, together with the fruits of their endeavors, they will also be guided in particular situations by a sound pedagogical instinct. This, however, is seldom the case in the conventional education today.

Please do not mistake these remarks as criticism against any teachers. Those who belong to the teaching profession will be the first to experience the truth of what has been said. In their own limitations, they may well feel they are the victims of prevailing conditions. The mere fact that they themselves had to suffer the martyrdom of a high school education may be enough to prevent them from breaking through many great hindrances. The most important thing while teaching is the ability to meet constantly changing classroom situations that arise from the immediate responses of one’s students. But who in this wide world trains teachers to do that? Are they not trained to decide ahead of time what they will teach? This often gives me the impression that children are not considered at all during educational deliberations. Such an attitude is like turning students into papier-mâché masks as they enter school, so that teachers can deal with masks instead of real children.

As mentioned before, it is not our goal to teach ideology in the Waldorf school, though such a thought might easily occur to people when hearing that anthroposophists have established a new school. Our goal is to carry our understanding gained through spiritual science right into practical teaching.

This is why I was willing to hand over the responsibility for religion lessons to those who represent the various religions. Religion, after all, is at the very core of a person’s worldview. Consequently, in our Waldorf school, a Roman Catholic priest was asked to give Roman Catholic religion lessons to students of that denomination, and a Protestant minister teaches Protestant religion lessons. When this decision was made, we were not afraid that we would be unable to balance any outer influence brought into the school by these priests, influence that might not be in harmony with what we were trying to do. But then a somewhat unexpected situation arose. When our friend Emil Molt established the Waldorf school, most of our students were from the homes of workers at his factory. Among them were many children whose parents are atheists, and if they had been sent to another school, they would not have received religious instruction at all. As such things often happen when dealing with children and parents, gradually these children also wanted to receive some form of religion lessons. And this is how our free, non-denominational, religion lessons came about. These were given by our own teachers, just as the other religious lessons were given by ministers. The teachers were recognized by us as religious teachers in the Waldorf curriculum. Thus, anthroposophic religious lessons were introduced in our school. These lessons have come to mean a great deal to many of our students, especially the factory workers’ children.

However, all this brought specific problems in its wake, because anthroposophy is for adults. If, therefore, teachers want to bring the right material into anthroposophic religious lessons, they must recreate it fresh, and this is no easy task. It means reshaping and transforming anthroposophic material to make it suitable for the various age groups. In fact, this task of changing a modern philosophy to suit young people occupies us a great deal. It means working deeply on fundamental issues, such as how the use of certain symbols might affect students, or how one deals with the imponderables inherent in such a situation. We will speak more about this later on.

I am sure you can appreciate that one has to make all kinds of compromises in a school that tries to base its curriculum on the needs of growing children in the light of a spiritual scientific knowledge of the human being. Today it would be quite impossible to teach children according to abstract educational ideas, subsequently called the “principles of Waldorf education.” The result of such a misguided approach would be that our graduates would be unable to find their way into life. It is too easy to criticize life today. Most people meet unpleasant aspects of life every day and we are easily tempted to make clever suggestions about how to put the world in order. But it completely inappropriate to educate children so that, when they leave school to enter life, they can only criticize the senselessness of what they find. However imperfect life may be according to abstract reason, we must nevertheless be able to play our full part in it. Waldorf students—who have probably been treated more as individuals than is usually the case—have to be sent out into life; otherwise, having a Waldorf school makes no sense at all. Students must not become estranged from contemporary life to the extent that they can only criticize what they meet outside.

This I can only touch on here. From the very beginning, we had to make the most varied compromises, even in our curriculum and pedagogical goals. As soon as the school was founded, I sent a memorandum to the educational authorities and requested that our students be taught according to the principles of Waldorf education, from the sixth or seventh year until the completion of their ninth year, or the end of the third class, without any outside interference. I meant that the planning of the curriculum and the standards to be achieved, as well as the teaching methods, were to be left entirely in the hands of our teaching staff, the “college of teachers,” which would bear the ultimate responsibility for the running of the school.

In my letter to the authorities, I stated that, on completion of the third school year, our students would have reached the same standards of basic education as those achieved in other schools, and thus would be able to change schools without difficulty. This implies that a child with a broader educational background than the students in this new class will nevertheless be able to fit into any new surroundings, and that such a student will not have lost touch with life in general. For us, it is not only important that teachers know their students well, but that there is also a corresponding relationship between the entire body of teachers and all the students of the school, so that students will feel free to contact any teacher for guidance or advice. It is a real joy, every time one enters the Waldorf school, to see how friendly and trusting the students are, not only with their class teachers but with all the teachers, both in and out of class.

Similarly, I said that our teaching between the end of the ninth and twelfth years—from the end of class three to the end of class six—is intended to achieve standards comparable with those of other schools and that our students would be able to enter seventh grade in another school without falling behind. We do not wish to be fanatical and, therefore, we had to make compromises. Waldorf teachers must always be willing to cope with the practical problems of life. And if a student has to leave our school at the age of fourteen, there should be no problems when entering a high school or any other school leading to a university entrance examination. So we try to put into practice what has been described.

Now, having established our school through the age of fourteen, every year we are adding a new class, so that we will eventually be able to offer the full range of secondary education leading to higher education. This means that we have to plan our curriculum so that young people will be able to take their graduation exams. In Austria, this exam is called a “maturity exam,” in Germany Abitur, and other countries have other names. In any case, our students are given the possibility of entering other schools of higher education. There is still no possibility that we will open a vocational school or university. Whatever we might try to do in this way would always bear the stamp of a private initiative, and, because we should never want to hold official examinations, no government would grant us permission to issue certificates of education without test results. Thus, we are forced to compromise in our Waldorf plan, and we are perfectly willing to acknowledge this. What matters is that, despite all the compromises, a genuine Waldorf spirit lives in our teaching, and this as much as possible.

Because we wanted a complete junior school when we opened our Waldorf school, we had to receive some students from other schools, and this gave us plenty of opportunity to witness the fruits of the “strict discipline” that characterizes other schools. At this point, we have a little more than two years of “Waldorf discipline” behind us, which, to a large extent, consists of our trying to get rid of the ordinary sort of school discipline. For example, just a few weeks ago we laid the foundation stone for a larger school building; until now, we have had to make do with provisional classrooms. To my mind, it seemed right that all our children would take part in this stone-laying ceremony. And, as so often happens in life, things took a little longer than anticipated, and by the time we were just getting ready for the actual ceremony, our students were already in the building. First I had to meet teachers and several others, but the children were there already. The adults had to meet in our so-called staff room. What could we to do with all those children? The chair of the college of teachers simply said, “We’ll send them back to their classrooms. They have now reached a stage where we can leave them unattended without bad consequences. They won’t disturb us.”

So, despite the dubious “discipline” imported from other schools, and despite having rid ourselves of so-called school discipline, it was possible to send the students to their classrooms without any disturbance. Admittedly, this peace was somewhat ephemeral; overly sensitive ears might have been offended, but that did not matter. Children who disturb overly sensitive ears are usually not overly disciplined. At any rate, the effects of imponderables in the Waldorf school became apparent in the children’s good behavior under these unusual circumstances.

As you know, various kinds of punishments are administered in most schools, and we, too, had to find ways to deal with this problem. When we discussed the question of punishment in one of our teacher meetings, one of our teachers reported an interesting incident. He had tried to discover the effects of certain forms of punishment on his students. His students had experienced our kind of discipline for some time, and among them there were a few notorious rascals. These little good-fornothings (as such students are called in Germany) had done very poor work, and they were to be punished according to usual school discipline and given detention. They were told to stay after lessons to do their arithmetic properly. However, when this punishment was announced in class, the other students protested that they, too, wanted to stay and do extra arithmetic because it is so much fun. So you see, the concept of punishment had gone through a complete transformation; it had become something the whole class enjoyed. Such things rarely happen if teachers try to make them happen directly, but they become the natural consequences of the right approach.

I am well aware that the problem of school discipline occupies many minds today. I had the opportunity to closely observe the importance of the relationship between a teacher and his students, a relationship that is the natural outcome of the disposition of both teacher and students. One could go so far as to say that whether students profit from their lessons or how much they gain depends on whether the teacher evokes sympathy or antipathy in the students. It is absolutely open to discussion whether an easygoing teacher—one who does not even work according to proper educational principles—may be more effective than a teacher who, intent on following perfectly sound but abstract principles, is unable to practice them in the classroom. There are plenty of abstract principles around these days. I am not being sarcastic when I call them clever and ingenious; their merits can be argued. But even when slovenly and indolent teachers enter the classroom, if they nevertheless radiate warmth and affection for their students, they may give their students more for later life than would a highly principled teacher whose personality evokes antipathy. Although the students of a genial but untidy teacher are not likely to grow into models of orderliness, at least they will not suffer from “nervous” conditions later on in life. Nervousness can be the result of antipathy toward a teacher—even one using excellent educational methods—who is unable to establish the right kind of contact with the students.

Such points are open to discussion, and they should be discussed if we take the art of education seriously. I once had to participate in a case like this, and my decision may evoke strong disapproval among some people. During one of my visits to the Waldorf school, I was told of a boy in one of the classes who was causing great difficulties. He had committed all kinds of misdemeanors, and none of his teachers could deal with him. I asked for the boy to be sent to me, because first I wanted to find the root of the trouble. You will admit that in many other schools such a boy would have received corporal punishment or possibly something less drastic. I examined the boy carefully and concluded that he should be moved into the next class above. This was to be his punishment, and I have not heard any complaints since. His new class teacher confirmed that the boy has become a model student and that everything seems to be in order now. This, after all, is what really matters. The important thing is that one goes into the very soul and nature of such a child. The cause of the trouble was that there was no human contact between him and his teacher, and because he was intelligent enough to cope with the work of the next class (there was no comparable class in his case), the only right thing was to move him up. Had we put him down into the next lower class, we would have ruined that child.

If one bears in mind the well-being and inner development of a child, one finds the right way teaching. This is why it is good to look at specific and symptomatic cases. We have no intention of denying that, in many ways, the Waldorf school is built on compromise, but as far as it is humanly possible, we always try to educate from a real knowledge of the human being.

Let us return to the curriculum. The morning sessions are arranged as described. Because it is essential for our students to be able to move on to higher forms of education, we had to include other subjects such as Greek and Latin, which are also taught in morning lessons. In these ancient languages soul economy is of particular importance. The afternoon lessons are given over to more physical activities, such as gym and eurythmy, and to artistic work, which plays a very special part in a Waldorf school. I will give further details of this in the coming days. We try, as much as possible, to teach the more intellectual subjects in the morning, and only when the headwork is done are they given movement lessons, insofar as they have not let off steam already between morning lessons. However, after the movement lessons they are not taken back to the classroom to do more headwork. I have already said that this has a destructive effect on life, because while children are moving physically, suprasensory forces work through them subconsciously. And the head, having surrendered to physical movement, is no longer in a position to resume its work. It is therefore a mistake to think that, by sandwiching a gym lesson between other more intellectual lessons, we are providing a beneficial change. The homogeneous character of both morning and afternoon sessions has shown itself beneficial to the general development of the students. If we keep in mind the characteristic features of human nature, we will serve the human inclinations best.

I mentioned that we found it necessary to give some kind of anthroposophic religious lessons to our students. Soon afterward, arising from those lessons, we felt another need that led to the introduction of Sunday services for our students. This service has the quality of formal worship, in which the children participate with deep religious feelings. We have found that a ritual performed before the children’s eyes every Sunday morning has greatly deepened their religious experience.

The Sunday service had to be enlarged for the sake of the students who were about to leave our middle school. In Germany, it is customary for students of this age to be confirmed in a special ceremony that signifies the stage of maturity at which they are old enough to enter life. We have made arrangements for a similar ceremony that, as experience has shown, leaves a lasting impression on our students.

In any education based on knowledge of the human being, needs become apparent that may have gone unnoticed in more traditional forms of education. For instance, in Germany all students receive school reports at the end of each school year, because it is considered essential to give them something like this before they leave for summer holidays. In this case, too, we felt the need for innovation. I have to admit that I would find it extremely difficult to accept the usual form of school reports in a Waldorf school, simply because I could never appreciate the difference between “satisfactory” and “near-satisfactory,” or between “fair” and “fairly good,” and so on. These grades are then converted into numbers, so that in Germany some reports show the various subjects arranged in one column, and on the opposite side there is a column of figures, such as 4½, 3, 3–4, and so on. I have never been able to develop the necessary understanding for these somewhat occult relationships. So we decided to find other ways of writing our school reports.

When our students leave for holidays at the end of the school year, they do receive reports. They contain a kind of mirror image, or biography, of their progress during the year, which has been written by their class teachers. We have found again and again that our children accept these reports with inner approval. They can read about the impression they have created during the years, and they will feel that, although the description was written with sympathetic understanding, they do not tolerate any whitewashing of the less positive aspects of their work. These reports, which are received with deep inner satisfaction, end with a verse, composed especially for each child. This verse is a kind of guiding motive for the coming years. I believe our kind of reports have already proved themselves and will retain their value in the future, even though in some parts of Germany they have already been referred to as “ersatz” reports.

Students have responded to life in the Waldorf school in an entirely positive way. To show how much they like their school, I should like to repeat something I recently heard from one of our mothers, for such an example helps to illustrate more general symptoms. She said, “My boy was never an affectionate child. He never showed any tender feelings toward me as his mother. After his first year in the Waldorf school—while still quite young—his summer holidays began. When they were nearly over and I told him that soon he would be going to school again, he came and kissed me for the first time.” Such a small anecdote could be considered symptomatic of the effects of an education based on knowledge of the human being and practiced in a human and friendly atmosphere. Our school reports also help to contribute towards this atmosphere. As an introduction to life in the Waldorf school, I felt it necessary to digress a little from our planned program. Tomorrow we shall continue with a more detailed account of the child’s development after the change of teeth. Meanwhile, I wanted to include here a description of what by now has become the outer framework of practical life in the Waldorf school.

An important and far-reaching change takes place when children begin to lose their milk, or baby, teeth. This is not just a physical change in the life of a human being, but the whole human organization goes through a transformation. A true art of education demands a thorough appreciation and understanding of this metamorphosis. In our previous meetings, I spoke of the refined body of formative forces, the ether body. These forces are in the process of being freed from certain functions during the time between the change of teeth and puberty. Previously, the ether body worked directly into the physical body of the child, but now it begins to function in the realm of a child’s soul. This means that the physical body of children is held from within in a very different way than it was during the previous stage. The situation then was more or less as described by those of a materialistic outlook, who see the foundation of the human psyche in the physical processes of the human body. They see the soul and spirit of children as emanating from the physical and related to it much as a candle flame is related to the candle. And this is more or less correct for a young child until the change of teeth. During the early years, the soul and spiritual life of the child is completely connected to the physical and organic processes, and all of the physical and organic processes have a soul and spiritual quality. All of the shaping and forming of the body at that age is conducted from the head downward. This stage concludes when the second teeth are being pushed through. At this time, the forces working in the head cease to predominate while soul and spiritual activities enter the lower regions of the body—the rhythmic activities of the heart and breath. Previously, these forces, as they worked especially in the formation of the child’s brain, were also flowing down into the rest of the organism, shaping and molding and entering directly into the physical substances of the body. Here they gave rise to physical processes.

All this changes with the coming of the second teeth, and some of these forces begin to work more in the child’s soul and spiritual realm, affecting especially the rhythmic movement of heart and lungs. They are no longer as active in the physical processes themselves, but now they also work in the rhythms of breathing and blood circulation. One can see this physically as the child’s breathing and pulse become noticeably stronger during this time. Children now have a strong desire to experience the emerging life of soul and spirit on waves of rhythm and beat within the body—quite subconsciously, of course. They have a real longing for this interplay of rhythm and beat in their organism. Consequently, adults must realize that whatever they bring to children after the change of teeth must be given with an inherent quality of rhythm and beat. Everything addressed to a child at this time must be imbued with these qualities. Educators must be able to get into the element of rhythm to the degree that whatever they present makes an impression on the children and allows them to live in their own musical element.

This is also the beginning of something else. If, at this stage, the rhythm of breathing and blood circulation is not treated properly, harm may result and extend irreparably into later life. Many weaknesses and unhealthy conditions of the respiratory and circulatory systems in adult life are the consequences of an improper education during these early school years. Through the change in the working of children’s ether body, the limbs begin to grow rapidly, and the life of the muscles and bones, including the entire skeleton, begins to play a dominant role. The life of muscles and bones tries to become attuned to the rhythms of breathing and blood circulation. At this stage, children’s muscles vibrate in sympathy with the rhythms of breathing and blood circulation, so that their entire being takes on a musical quality. Previously, the child’s inborn activities were like those of a sculptor, but now an inner musician begins to work, albeit beyond the child’s consciousness. It is essential for teachers to realize that, when a child enters class one, they are dealing with a natural, though unconscious, musician. One must meet these inner needs of children, demanding a somewhat similar treatment, metaphorically, to that of a new violin responding to a violinist, adapting itself to the musician’s characteristic pattern of sound waves. Through ill treatment, a violin may be ruined for ever. But in the case of the living human organism, it is possible to plant principles that are harmful to growth, which increase and develop until they eventually ruin a person’s entire life.

Once you begin to study the human being, thus illuminating educational principles and methods, you find that the characteristics just mentioned occupy roughly the time between the change of teeth and puberty. You will also discover that this period again falls into three smaller phases. The first lasts from the change of teeth until approximately the end of the ninth year; the second roughly until the end of the twelfth year; and the third from the thirteenth year until sexual maturity.

If you observe the way children live entirely within a musical element, you can understand how these three phases differ from one another. During the first phase, approximately until the end of the ninth year, children want to experience everything that comes toward them in relation to their own inner rhythms—everything associated with beat and measure. They relate everything to the rhythms of breath and heartbeat and, indirectly, to the way their muscles and bones are taking shape. But if outer influences do not synchronize with their inner rhythms, these young people eventually grow into a kind of inner cripple, although this may not be discernible externally during the early stages.

Until the ninth year, children have a strong desire to experience inwardly everything they encounter as beat and rhythm. When children of this age hear music (and anyone who can observe the activity of a child’s soul will perceive it), they transform outer sounds into their own inner rhythms. They vibrate with the music, reproducing within what they perceive from without. At this stage, to a certain extent, children have retained features characteristic of their previous stages. Until the change of teeth children are essentially, so to speak, one sense organ, unconsciously reproducing outer sensory impressions as most sense organs do. Children live, above all, by imitation, as already shown in previous meetings. Consider the human eye, leaving aside the mental images resulting from the eye’s sensory perceptions, and you find that it reproduces outer stimuli by forming afterimages; the activity leading to mental representation takes hold of these aftermages. Insofar as very young children inwardly reproduce all they perceive, especially the people around them, they are like one great, unconscious sense organ. But the images reproduced inwardly do not remain mere images, since they also act as forces, even physically forming and shaping them.

And now, when the second teeth appear, these afterimages enter only as far as the rhythmic system of movement. Some of the previous formative activity remains, but now it is accompanied by a new element. There is a definite difference in the way children respond to rhythm and beat before and after the change of teeth. Before this, through imitation, rhythm and beat directly affected the formation of bodily organs. After the change of teeth, this is transformed into an inner musical element.

On completion of the ninth year and up to the twelfth year, children develop an understanding of rhythm and beat and what belongs to melody as such. They no longer have the same urge to reproduce inwardly everything in this realm, but now they begin to perceive it as something outside. Whereas, earlier on, children experienced rhythm and beat unconsciously, they now develop a conscious perception and understanding of it. This continues until the twelfth year, not just with music, but everything coming to meet them from outside.

Toward the twelfth year, perhaps a little earlier, children develop the ability to lead the elements of rhythm and beat into the thinking realm, whereas they previously experienced this only in imagination.

If, through understanding, you can perceive what happens in the realm of the soul, you can also recognize the corresponding effects in the physical body. I have just spoken of how children want to shape the muscles and bones in accordance with what is happening within the organs. Now, toward the twelfth year, they begin to be unsatisfied with living solely in the elements of rhythm and beat; now they want to lift this experience more into the realm of abstract and conscious understanding. And this coincides with the hardening of those parts of the muscles that lead into the tendons. Whereas previously all movement was oriented more toward the muscles themselves, now it is oriented toward the tendons. Everything that occurs in the realm of soul and spirit affects the physical realm. This inclusion of the life of the tendons, as the link between muscle and bone, is the external, physical sign that a child is sailing out of a feeling approach to rhythm and beat into what belongs to the realm of logic, which is devoid of rhythm and beat. This sort of discovery is an offshoot of a real knowledge of the human being and should be used as a guide for the art of education.

Most adults who think about things in ways that generalize, whether plants or animals (and as teachers you must introduce such general subjects to your students), will recall how they themselves studied botany or zoology, though at a later age than the children we are talking about. Unfortunately, most textbooks on botany or zoology are really unsuitable for teaching young people. Some of them may have great scientific merit (though this is usually not the case), but as teaching material for the age that concerns us here, they are useless. Everything that we bring to our students in plant or animal study must be woven into an artistic whole. We must try to highlight the harmonious configuration of the plant’s being. We must describe the harmonious relationships between one plant species and another. Whatever children can appreciate through a rhythmic, harmonious, and feeling approach must be of far greater significance for Waldorf teachers than what the ordinary textbooks can offer. The usual method of classifying plants is especially objectionable. Perhaps the least offensive of all the various systems is that of Linné. He looked only at the blossom of a plant, where the plant ceases to be merely plant and reaches with its forces into the whole cosmos. But these plant systems are unacceptable for use at school. We will see later what needs to be done in this respect.

It is really pitiful to see teachers enter the classroom, textbook in hand, and teach these younger classes what they themselves learned in botany or zoology. They become mere caricatures of a real teacher when they walk up and down in front of the students, reading from a totally unsuitable textbook in an attempt to remember what they were taught long ago. It is absolutely essential that we learn to talk about plants and animals in a living and artistic way. This is the only way our material will be attuned to the children’s inner musical needs. Always bear in mind that our teaching must spring from an artistic element; lessons must not merely be thought out. Even when it is correct, an abstract kind of observation is not good enough. Only what is imbued with a living element of sensitive and artistic experience provides children with the soul nourishment they need.

When children enter class one, we are expected to teach them writing as soon as possible, and we might be tempted to introduce the letters of the alphabet as they are used today. But children at this age—right at the onset of the change of teeth—do not have the slightest inner connection with the forms of these letters. What was it like when we still had such a direct human relationship to written letters? We need only look at what happened in early civilizations. In those ancient times, primitive people engraved images on tablets or painted pictures, which still had some resemblance to what they saw in nature. There was still a direct human link between outer objects and their written forms. As civilization progressed, these forms became increasingly abstract until, after going through numerous transformations, they finally emerged as today’s letters of the alphabet, which no longer bear any real human relationship to the person writing them.

In many ways, children show us how the people of earlier civilizations experienced the world; they need a direct connection with whatever we demand of their will. Therefore, when introducing writing, we must refrain from immediately teaching today’s abstract letters. Especially at this time of changing teeth, we must offer children a human and artistic bridge to whatever we teach. This implies that we have children connect what they have seen with their eyes and the results of their will activity on paper, which we call writing. Experiencing life actively through their own will is a primary need for children at this stage. We must give them an opportunity to express this innate artistic drive by, for example, allowing them to physically run in a curve on the floor (see image). Now, when we show them that they have made a curve with their legs on the floor, we lift their will activity into a partially conscious feeling. Next we ask them to draw this curve in the air, using their arms and hands. Now another form could be run on the floor, again to be written in the air.

Thus the form that was made by the entire body by running was then reproduced through the hand. This could be followed by the teacher asking the children to pronounce words beginning with the letter L. Gradually, under the teacher’s guidance, the children discover the link between the shape that was run and drawn and the sound of the letter L.

Once children experience their own inner movement, they are led to draw the letters themselves. This is one way to proceed, but there is also another possibility. After the change of teeth children are not only musicians inwardly, but, as an echo from earlier stages, they are also inner sculptors. Therefore, we can begin by talking to the children about a fish, gradually leading artistically to its outer form, which the children then draw. Then, appealing to their sense of sound, we direct their attention from the whole word fish to the initial sound “F,” thus relating the shape of the letter to its sound.

This method, to a certain extent, even follows the historical development of the letter F. However, there is no need to limit ourselves to historical examples, and it is certainly appropriate to use our imagination. What matters is not that children recapitulate the evolution of letters, but that they find their way into writing through the artistic activity of drawing pictures, which will finally lead to modern, abstract letter forms. For instance, one could remind the children of how water makes waves, drawing a picture like this first one, and gradually changing it into one like the second.

By repeating something like “washing waves of water—waving, washing water” while drawing the form, we connect the sound of the letter W with its written form. By beginning with the children’s own life experience, we go from the activity of drawing to the final letter forms.

Following our Waldorf method, children do not learn to write as quickly as they would in other schools. In the Waldorf school, we hold regular meetings for parents without their children present, and parents are invited to talk with the teachers about the effects of Waldorf education. In these meetings, some parents have expressed concern over the fact that their children, even at the age of eight, are still unable to write properly. We have to point out that our slower approach is really a blessing, because it allows children to integrate the art of writing with their whole being. We try to show parents that the children in our school learn to write at the appropriate age and in a far more humane way than if they had to absorb material that is essentially alien to their nature—alien because it represents the product of a long cultural evolution. We must help parents understand the importance of the children’s immediate and direct response to the introduction of writing. Naturally, we have to provide students with tools for learning, but we must do this by adapting our material to the child’s nature.

One aspect, so often left out today, concerns the relationship of a specific area to life as a whole. In our advanced stage of civilization, everything depends on specialization. Certainly, for a time this was necessary, but we have reached a stage where, for the sake of healthy human development, we must keep an open mind to spiritual investigation and what it can tell us about the human being. To believe that anthroposophists always rail against new technology is to seriously misunderstand this movement and its contribution to our knowledge of the human being. It is necessary to see the complexities of life from a holistic perspective. For example, I do not object at all to the use of typewriters. Typing is, of course, a far less human activity than writing by hand, but I do not remonstrate against it. Nevertheless, I find it is important to realize its implications, because everything we do in life has repercussions. So you must forgive me if, to illustrate my point, I say something about typewriting from the point of view of anthroposophic spiritual insight. Anyone unwilling to accept it is perfectly free to dismiss this aspect of life’s realities as foolish nonsense. But what I have to say does accord with the facts.

You see, if you are aware of spiritual processes, like those in ordinary life, using a typewriter creates a very definite impression. After I have been typing during the day (as you see, I am really not against it, and I’m pleased when I have time for it), it continues to affect me for quite a while afterward. In itself, this does not disturb me, but the effects are noticeable. When I finally reach a state of inner quiet, the activity of typing—seen in imaginative consciousness—is transformed into seeing myself. Facing oneself standing there, one is thus able to witness outwardly what is happening inwardly. All this must occur in full consciousness, which enables us to recognize that appearance, as form as an outer image, is simply a projection of what is or has been taking place, possibly much earlier, as inner organic activity. We can clearly see what is happening inside the human body once we have reached the stage of clairvoyant imagination. In objective seeing such as this, every stroke of a typewriter key becomes a flash of lightning. And during the state of imagination, what one sees as the human heart is constantly struck and pierced by those lightning flashes. As you know, typewriter keys are not arranged according to any spiritual principle, but according to frequency of their use, so that we can type more quickly. Consequently, when the fingers hit various keys, the flashes of lightning become completely chaotic. In other words, when seen with spiritual vision, a terrible thunderstorm rages when one is typing.

Such causes and effects are part of the pattern of life. There is no desire on our part to deride technical innovations, but we should be able to keep our eyes open to what they do to us, and we should find ways to compensate for any harmful effects. Such matters are especially important to teachers, because they have to relate education to ordinary life. What we do at school and with children is not the only thing that matters. The most important thing is that school and everything related to education must relate to life in the fullest sense. This implies that those who choose to be educators must be familiar with events in the larger world; they must know and recognize life in its widest context. What does this mean? It means simply that here we have an explanation of why so many people walk about with weak hearts; they are unable to balance the harmful effects of typing through the appropriate countermeasures. This is specially true of people who started typing when they were too young, when the heart is most susceptible to adverse effects. If typing continues to spread, we will soon see an increase in all sorts of heart complaints.

In Germany, the first railroad was built in 1835, from Fürth to Nuremberg. Before this, the Bavarian health authorities were asked whether, from a medical point of view, building such a railroad would be recommended. Before beginning major projects such as this, it was always the custom to seek expert advice. The Bavarian health authorities responded (this is documented) that expert medical opinion could not recommend building railroads, because passengers and railroad workers alike would suffer severe nervous strain by traveling on trains. However, they continued, if railroads were built despite their warning, all railroad lines should at least be closed off by high wooden walls to prevent brain concussions to farmers in nearby fields or others likely to be near moving trains.

These were the findings of medical experts employed by the Bavarian health authority. Today we can laugh about this and similar examples. Nevertheless, there are at least two sides to every problem, and from a certain point of view, one could even agree with some aspects of this report, which was made not so long ago—in fact not even a century ago. The fact is, people have become more nervous since the arrival of rail travel. And if we made the necessary investigation into the difference between people in our present age of the train and those who continued to traveled in the old and venerable but rather rough stagecoach, we would definitely be able to ascertain that the constitutions of these latter folks were different. Their nervous systems behaved quite differently. Although the the Bavarian health officials made fools of themselves, from a certain perspective they were not entirely wrong.

When new inventions affect modern life, we must take steps to balance any possible ill effects by finding appropriate countermeasures. We must try to compensate for any weakening of the human constitution through outer influences by strengthening ourselves from within. But, in this age of ever-increasing specialization, this is possible only through a new art of education based on true knowledge of the human being.

The only safe way of introducing writing to young children is the one just advocated, because at that age all learning must proceed from the realm of the will, and the inclination of children toward the world of rhythm and measure arises from the will. We must satisfy this inner urge of children by allowing them controlled will activities, not by appealing to their sense of observation and the ability to make mental images. Consequently, it would be inappropriate to teach reading before the children have been introduced to writing, for reading represents a transition from will activity to abstract observation. The first step is to introduce writing artistically and imaginatively and then to let children read what they have written. The last step, since modern life requires it, would be to help children read from printed texts. Teachers will be able to discern what needs to be done only by applying a deepened knowledge of the human being, based on the realities of life.

When children enter class one, they are certainly ready to learn how to calculate with simple numbers. And when we introduce arithmetic, here, too, we must carefully meet the inner needs of children. These needs spring from the same realm of rhythm and measure and from a sensitive apprehension of the harmony inherent in the world of number. However, if we begin with what I would call the “additive approach,” teaching children to count, again we fail to understand the nature of children. Of course, they must learn to count, but additive counting as such is not in harmony with the inner needs of children.

It is only because of our civilization that we gradually began to approach numbers through synthesis, by combining them. Today we have the concept of a unit, or oneness. Then we have a second unit, a third, and so on, and when we count, we mentally place one unit next to the other and add them up. But, by nature, children do not experience numbers this way; human evolution did not develop according to this principle. True, all counting began with a unit, the number one. But, originally, the second unit, number two, was not an outer repetition of the first unit but was felt to be contained within the first unit. Number one was the origin of number two, the two units of which were concealed within the original number. The same number one, when divided into three parts, gave number three, three units that were felt to be part of the one. Translated into contemporary terms, when reaching the concept of two, one did not leave the limits of number one but experienced an inner progression within number one. Twoness was inherent in oneness. Also three, four, and all other numbers were felt to be part of the all-comprising first unit, and all numbers were experienced as organic members arising from it.

Because of its musical, rhythmic nature, children experience the world of number in a similar way. Therefore, instead of beginning with addition in a rather pedantic way, it would be better to call on a child and offer some apples or any other suitable objects. Instead of offering, say, three apples, then four more, and finally another two, and asking the child to add them all together, we begin by offering a whole pile of apples, or whatever is convenient. This would begin the whole operation. Then one calls on two more children and says to the first, “Here you have a pile of apples. Give some to the other two children and keep some for yourself, but each of you must end up with the same number of apples.” In this way you help children comprehend the idea of sharing by three. We begin with the total amount and lead to the principle of division. Following this method, children will respond and comprehend this process naturally. According to our picture of the human being, and in order to attune ourselves to the children’s nature, we do not begin by adding but by dividing and subtracting. Then, retracing our steps and reversing the first two processes, we are led to multiplication and addition. Moving from the whole to the part, we follow the original experience of number, which was one of analyzing, or division, and not the contemporary method of synthesizing, or putting things together by adding.

These are just some examples to show how we can read in the development of children what and how one should teach during the various stages. Breathing and blood circulation are the physical bases of the life of feeling, just as the head is the basis for mental imagery, or thinking. With the change of teeth the life of feeling is liberated and, therefore, at this stage we can always reach children through the element of feeling, provided the teaching material is artistically attuned to the children’s nature.

To summarize, before the change of teeth, children are not yet aware of their separate identity and consequently cannot appreciate the characteristic nature of others, whose gestures, manners of speaking, and even sentiments they imitate in an imponderable way. Up to the seventh year, children cannot yet differentiate between themselves and another person. They experience others as directly connected with themselves, similar to the way they feel connected to their own arms and legs. They cannot yet distinguish between self and the surrounding world.

With the change of teeth new soul forces of feeling, linked to breathing and blood circulation, come into their own, with the result that children begin to distance themselves from others, whom they now experience as individuals. This creates in them a longing to follow the adult in every way, looking up to the adult with shy reverence. Their previous inclination was to imitate the more external features, but this changes after the second dentition. True to the nature of children, a strong feeling for authority begins to develop.

You would hardly expect sympathy for a general obedience to authority from one who, as a young person, published Intuitive Thinking As a Spiritual Path in the early 1890s. But this sense for authority in children between the change of teeth and puberty must be respected and nurtured, because it represents an inborn need at this age. Before one can use freedom appropriately in later life, one must have experienced shy reverence and a feeling for adult authority between the change of teeth and puberty. This is another example of how education must be seen within the context of social life in general.

If you look back a few decades and see how proud many people were of their “modern” educational ideas, some strange feelings will begin to stir. After Prussia’s victory over Austria in 1866, one often heard a certain remark in Austria, where I spent half my life. People expressed the opinion that the battle had been won by the Prussian schoolmaster. The education act was implemented earlier in Prussia than in Austria, which was always considered to have an inferior educational system, and it was the Prussian schoolmaster who was credited with having won the victory. However, after 1918 [and World War I], no one sang the praises of the Prussian schoolmaster.

This is an example to show how “modern” educational attitudes have been credited with the most extraordinary successes. Today we witness some of the results—our chaotic social life, which threatens to become more and more chaotic because, for so many, their strong sense of freedom is no longer controlled by the will and by morality, but by indulgence and license. There are many who have forgotten how to use real, inner freedom. Those who are able to observe life find definite connections between the general chaos of today and educational principles that, though highly satisfying to intellectual and naturalistic attitudes, do not lead to a full development of the human being. We must become aware of the polar effects in life. For example, people in later life become free in the right way only if, as a child, they went through the stage of looking up to and revering adults. It is healthy for children to believe that something is beautiful, true and good, or ugly, false, and evil, when a teacher says so.

With the change of teeth children enter a new relationship to the world. As the life of their own soul gradually emerges, which they now experience in its own right, they must first meet the world supported through an experience of authority. At this stage, educators represent the larger world, and children have to meet it through the eyes of their teachers. Therefore we would say that, from birth to the change of teeth, children have an instinctive tendency to imitate, and from the change of teeth to puberty, they need to experience the principle of authority. When we say “authority,” however, we mean children’s natural response to a teacher—never enforced authority. This is the kind of authority that, by intangible means, creates the right rapport between child and teacher.

Here we enter the realm of imponderables. I would like to show you, by way of an example, how they work. Imagine that we wish to give children a concept of the soul’s immortality, a task that is much more difficult than one might suppose. At the age we are speaking of, when children are so open to the artistic element in education, we cannot communicate such concepts through abstract reasoning or ideas, but must clothe them in pictures.

Now, imagine a teacher who feels drawn to the more intellectual and naturalistic side of life; how would this teacher proceed? Subconsciously she may say to herself, I am naturally more intelligent than a child who is, in fact, rather ignorant. Therefore I must invent a suitable picture that will give children an idea of the immortality of the human soul. The chrysalis from which the butterfly emerges offers a good metaphor. The butterfly is hidden in the chrysalis, just as the human soul is hidden in the body. The butterfly flies out of the chrysalis, and this gives us a visible picture of what happens at death, when the suprasensory soul leaves the body and flies into the spiritual world. This is the sort of idea that a skillful, though intellectually inclined, person might make up to pass on to children the concept of the soul’s immortality. With such an attitude of mind, however, children will not feel touched inwardly. They will accept this picture and quickly forget it.

But we can approach this task in a different way. It is inappropriate to feel, “I am intelligent, and this child is ignorant.” We have seen here how cosmic wisdom still works directly through children and that, from this point of view, it is children who are intelligent and the teacher who is, in reality, ignorant. I can keep this in mind and fully believe in my image of the emerging butterfly. A spiritual attitude toward the world teaches me to believe the truth of this picture. It tells me that this same process, which on a higher plane signifies the soul’s withdrawal from the body, is repeated on a lower level in a simple, sense-perceptible form when a butterfly emerges from the chrysalis. This picture is not my invention but was placed into the world by the forces of cosmic wisdom. Here, before my very eyes, I can watch a representation of what happens on a higher plane when the soul leaves the body at death.

If this picture leaves a deep impression on my soul, I will be convinced of its truth. If teachers have this experience, something begins to stir between their students and themselves, something we must attribute to the realm of imponderables. If teachers bring this picture to children with an inner warmth of belief, it will create a deep and lasting impression and become part of their being.

If you can see how the effects of natural authority lead to a kind of inner obedience, then in a similar light authority will be accepted as wholesome and positive. It will not be resented because of a mistaken notion of freedom. Teachers, as artists of education, must approach children as artists of life, because, after the change of teeth, children approach teachers as artists as well—as sculptors and musicians. In certain cases, the unconscious and inherent gifts of children are very highly developed, especially in children who later become virtuosi or geniuses. Such individuals never lose their artistic gifts. But inwardly, entirely subconsciously, every child is a great sculptor; they retain these gifts from before the change of teeth. After this, inner musical activities are interwoven with the inner formative activities. As educators, we must learn to cooperate in a living way with these artistic forces working through children. Proceeding along these lines, it becomes possible to prevent rampant growth in young people, and we enable them to develop their potential in the broadest possible sense.