The Rudolf Steiner Archive

Spiritual Science should above all things be conceived of, by those who have already noted for a long time, in the sense that the question should come before the soul as to how Spiritual Science can be most intensely effective for human life. This has certainly often been emphasized, but we cannot often enough to bring forward the side of the reality of Spiritual Science and its significance for our age. Spiritual Science is certainly in a sense a Science, and as such it is, we may say, still in a “fragmentary” stage at the present day, only partly established; what it may eventually become can really only be present in the first beginnings at the present time.

What I mean by this is the content of Spiritual Science, through which we can learn something of man in so far as this has its life on the other side of the gates of physical life: which are birth, or conception, and death. Through spiritual Science we can also learn something about the evolution of the Earth and the Cosmos, and as to how this evolution of Earth and the Cosmos is connected with man, and so on. Thus, through Spiritual Science the human desire for knowledge can be satisfied in a more comprehensive and complete manner than is possible through external sensible science. We can answer the questions which weigh on man's soul and so on.

Besides this significance of Spiritual Science from the view of ‘content’ there is another very essential one. This can be observed if we keep in view what we can become, what can be made of our soul-life, our soul-disposition, our soul-constitution, when we busy ourselves with the thoughts and ideas which come to us from Spiritual Science. It might even be—in what science has this not been the case in the course of the development of mankind!—that much of what can and must be proclaimed today quite conscientiously from the sources of Spiritual Science might have to be corrected; that much may appear in another form in the future through the further progress of Spiritual Science. Then perhaps there may be a different content in one or another department of this Spiritual Science. But what it may become for the disposition and constitution of our soul through its ideas and its thoughts, would not be affected thereby, and this is fundamentally connected with certain basic qualities of our present day. We will today review certain basic characteristics of our time, particularly as regards the constitution of the soul of man. We will dwell on the four most important soul-activities which we know well from our observation: the perception of man with respects to outer sense-processes; imagination (the forming of ideas) through which we then work upon these outer sense-impressions; our feeling; and our willing. Our soul-life runs its course from waking till going to sleep in perception, imagination, feeling and willing.

First we will consider perception. When the soul's eye is sharpened by Spiritual Science we can observe what has of necessity developed as the basic cultural characteristic of the human soul in the course of the last three or four centuries, in those countries which come into our consideration. (What I say is not setting criticism: it is only a characterization.) It may be asked what this is. It only needs a superficial observer of life to discover that men, in regard to their faculty of perception (in respects to the immediate relation of the soul to the outer world through the senses), have come to a point when they constantly need livelier, more violent, more fascinating impressions, to satisfy the faculty of perception of their senses. Those of you who are somewhat older may think back to your youth; just compare many of the phenomena of life in your youth, which you could perceive around you, with similar phenomena of life now—the further you go back the more striking this is—and ask yourselves to what a high degree that which is known as the impulse, the tendency to the ‘sensational,’ has not gained the upper hand! What is really this sensational element? It rests on the fact that man needs today forceful, exaggeratedly quick-changing and purely sensuous impressions, so that he may be thrilled and carried away from the outer world; he wants to be taken hold of and fascinated. The sensational has gained the upper hand to an uncommon extent. But something significant is connected with this. Through the domination of the sensational, the strength and energy of the human Ego is modified. Spiritual Science alone can lead to an understanding of what comes under consideration here; for he shows what perception of the outer world really is.

If we search through philosophical literature we find nothing more spoken of in the nature of external perception, or ‘sensing’ as it is called. All sorts of theories have been set up as to what sensing, perceiving really is, within the human physical soul life. I need not enlighten you as to that. But the point of view of Spiritual Science in this respect shall be indicated.

I have already mentioned here in Berlin, in a public lecture, that the development of natural science in the 19th century and into our own times has accomplished great things, great things in regard to the understanding of certain sensible connections of the external world of realities. But it sees the evolution of man in particular as far too direct and simple. It simply imagines that at one time there were only the lower animals, then higher animals, then still higher ones, and out of these men finally developed as, in a sense, the highest animal all. The evolution of man, however, is not so simple as this. We have often pointed out that man, who must appear to us in his external bodily form has an image of the divine reality of the Cosmos, can be thought of as represented in the most varied manner. He can even be thought of, in regard to certain natural-scientific points of view, as being divided into three parts: first the head- or senses-man (this is not exact but as the most important senses lie in the head, we may say ‘head-man’). Secondly, the trunk-man; and thirdly, the extremities-man. Of these three members of the human organization, the trunk-man, the heart- and lung-man, alone is really formed as natural science imagines him today. The head-man is really not in the process of progressive development but of a retrogressive one. The head of man arrests the progressive development at a certain stage and turns it back again. It has been repeatedly said that such an idea is difficult, and it has been asked how one can simplify it for oneself. I have pointed out in several places even the external rightly understood facts of natural science confirms my statements—only one must be a real natural scientist and not merely follow the pattern of certain scholars of the present day. Observe the human eye, and compare it with the eye of animals which have reached a certain stage of evolution. We cannot say that the human eye is more complicated in its outer form than the eyes of these animals, for that would not be true. There are animals which have, for example, in the inside of their eye—where we, from an outer physical point of view, have nothing at all—the ‘cell-apophysis’ and the ‘sword-apophysis.’ These are certain organs in the inside of the eye which are continuations of the blood vessels into the inside of the eye. Through these an intimate connection between the whole life of feeling of the animal and his perceptive life is established in the eye. The animal feels much more intensely in the eye than man does. In man there is no ‘cell-apophysis’ or ‘sword-apophysis.’ The human eye is simplified. In its form is not merely progressive, it is retrogressive. One could prove in the smallest details of the human head-organism that man is really retrograding in respect to his head, especially compared with the rest of the human make-up, which is progressive.

Someone who thought that this backward development of the head was difficult to imagine asked me whether I could point to a significant fact or clue by which one could understand this better. I told him to think of the following: In the process of development of the different animals ending with man, it comes about a certain period of the embryonic stage that the human being turns back to the hairy state. Man himself is not hairy, but the head belongs to the hairy portions, in general; the fact that man, as regards the formation of his head, reverts to the rank of the animal, likewise shows the retrograde development of the head. This is a superficial, external indication. The inner signs speak much more distinctly. I beg you to keep in mind the vast importance of these facts.

For the very reason that the head is retrogressive, that evolution does not progress in a straight line but is retrogressive in the head, is dammed up and turned back, room is thereby created for the psycho-spiritual development of man. Those natural scientists who are of the opinion that the psycho-spiritual life of man is only a result of his physical organism, do not understand their own natural science aright. They do not understand that in order to bring his soul and spirit nature into being it is necessary that the physical organization of man should not shoot and sprout, but that it should withdraw. It flags and is turned back and makes room for the psycho-spiritual development. Where man most develops his soul and spirit nature, there the physical development draws back.

One becomes inwardly aware, when one has gone through a psycho-spiritual development, that, simply through inner observation, one can get an answer to the question: What really is ordinary imagination and perception? What is the ordinary waking life, in which imagination and perception are mingled?

As regards the head of man, perception and imagination and the waking life in general is a state of ‘hungering.’ Man is so peculiarly organized that, in his inner equipoise, from waking till sleeping, the head, that is his inner organization, is continually ‘hungry’ as compared with the rest of the body. Certain ascetics who seek an increase of psycho-spiritual life have made use of this; they allow the whole body to be hungry, because the hunger-process, extended to the whole body, is said to bring about certain inner illumination. This is false. The normal state is that our head in the waking state is nourished less through the inner processes than the rest of the organism, and we can only be awake and perceive because the head is less nourished than the rest of the body.

Now the question arises: if our head hungers whilst we are undergoing this backward development of the head—in sleep there is an attempt to arrest this process—what then do we perceive? Through Spiritual Science we learn to distinguish between two things which in practice are always linked together, but which are two quite different things. There is first the mere waking life, and then the outer perceptions and the ordinary concept of memory. What then goes on when in waking consciousness we are hungering in our head?

First of all we are aware on the one hand of our Ego from the last incarnation. When we are merely awake we are aware of what we brought with us from the spiritual world, and with which we entered into existence through birth or conception. That enters and fills the space made for it in our organism; but when we perceive outer sensible objects, these external objects step into the space of the Ego, which otherwise we perceive when we have no external impression but are merely awake. In ordinary life these two things are intermingled: we are continually perceiving external objects, and are very seldom in such a state of soul that we are merely awake. The state of soul directed to external things is however always interwoven with an inclination to perceive our former Ego and to replace it by something, by external colors and sounds; then again, to perceive the former Ego and then again the external things. As soon as we perceive externally, as soon as an outer object works upon us, it suppresses our tendency, our power, to perceive the Ego of our last incarnation. It remains unconscious, we know nothing of it; but in this sense-perceiving there is really a conflict between the object which now stands before us and the Ego from our last incarnation.

Now you can imagine what it means when we are developing a striving after the sensational, when we wish to give ourselves up to the outer world. That never makes us stronger in life, but always weaker; for in so doing we weaken our Ego from the past incarnation, which in a certain sense constitutes our strength. Thus you can clearly see that with the inclination of man towards the sensational, a certain weakening of the human nature appears, and the Ego becomes weaker.

Now when we do not perceive, but think, imagine, what process takes place? Either our thoughts are silent or—which is not so frequent in present-day man—they link onto some external perception. When they are silent in waking-life, all we have gone through between the last incarnation and the present one works in us, in that which is able to work where room has been made for it by the body. Thus the last incarnation works in the place where perception arises; and in the place where conceptions arises, works the life which we have spent between death and the present birth. If we develop powerful thoughts within ourselves, it means that we are trying to develop these out of what we brought with us from the last birth, upon which we must take our stand. If only we have all thoughts which are called up within us from an external stimulus, which only revolve in our soul because we receive them from outside, we continually weaken what we have brought over from the time he dreamed death and birth, that is to say, our Ego. The search for sensation weakens our present life. The desire to animate our Club evenings with the dusky pints of beer so that we need to make as little demand as possible on ourselves, or the excitement of playing games, in short all this seeking for excitement from without, is not a strengthening but a weakening of the Ego, and it rests fundamentally on the fact that we do not feel strong enough to occupy ourselves with something pertaining to our soul-life. Through Spiritual Science we can clearly see the underlying reason why people are so desirous of sensation and in need of stimulus at the present time. What enters from this side into our present-day culture can be designated by a common name. Do not be offended by this name; it betokens a fundamental feature of many of the currents in the life of the present day: a limitation and narrowness of outlook. No one can deny, even taking present-day science and other activities into consideration, that one of the chief characteristics of the present-day man is his limited outlook, that limitation which prevents him from seeking the rich material in his own soul which comes from his past life and from his prenatal life. He does not believe, and he would have first to believe it, that one could be incited to do this through Spiritual Science.

Let us observe from this point of view what thoughts and ideas of Spiritual Science can be for the mood and disposition of the soul. They are certainly not external stimuli, nor anything sensational, and they decidedly did not aim at this. They do not take possession of the senses through external sensations. Many people miss this. In matters of Spiritual Science people must themselves reflect, and if they do not bring forth anything from the fund of their own soul, they are likely to fall asleep over Spiritual Science.

Spiritual Science gives us just this animation and shaking up of the soul-life, so that we gain the possibility of developing thoughts from our own inner self. It works against the sensational. It does this specially by giving us the possibility of thinking much about a few impressions of the senses. We need not hasten from sensation to sensation. We can give much thought to all possible sorts of sense-impressions. All the simple things which approach us personally become a riddle. Every detail makes us think a great deal; and thoughts about Saturn, Sun, Moon, the different Earth and so on, which many find so complicated, make the mind active and mobile and do not allow narrow-mindedness to any extent. Thus does our Spiritual Science work against a certain attribute of culture; it fights against a narrow outlook in the realm of perception and imagination. That is different again from the content which one can get from Spiritual Science; it is something that it can make up our soul, and we should take note of that.

Now in regard to the life of feeling. What is the most noticeable thing about a person who approaches Spiritual Science in any way? And what is the most noticeable thing about most people who do not wish to know anything about it, and who turn aside from it altogether? In the latter it is lack of interest in the great circumstances of the world. We must first of all enlarge our interests beyond what lies nearest, if we are to become interested in Spiritual Science. For what do most people in our time care about what the Earth was before it became “Earth”? What do most people of the present day care what civilization was before our own time? To do so one must develop more comprehensive interests. It is a question of extending one's interests beyond the thing lying nearest. Our age has the tendency to narrow the sphere of our interests as much as possible. What is really the tendency of our age? Allow me to use the following expression: it is not at all flattering, but I do not wish to criticize, only to characterize. Our time is striving in all ways towards narrow-mindedness, towards Philistinism, and if this takes hold of the majority of people, the consequence will be that the Philistinism will gradually be introduced into the most public departments. In this respect we have a remarkable example, which in respect to the things of the present day, must have a most depressing effect on those who can see through things.

In the East we have a nation which today is certainly in its infancy as regards the basic forces of its soul, but which possesses basic forces which in the future—in the sixth Post-Atlantean epoch of culture—are to develop to a remarkable height; basic soul forces which will work spiritually and have a spiritual character, and which we ought to recognize and cultivate as such. But what has established itself as public life in a remarkable manner today over a great part of this national force? Leninism! One cannot imagine anything more grotesque than the coupling together—I do not now refer to the man but to the thing—of this “aping of the civilization of the West” with the prophetic civilization of the East. There are no two things more opposite, and yet they are coupled together here. It is the most grotesque expression of materialistic striving; for out of the Folk-Spirit of the East something absolutely anti-philistine will be formed; but Leninism is the most absolute basic force of philistinism, the negation of all cultural interests of a far-reaching nature and the limitation of the interests of civilization to the narrowest realm of philistinism. We must clearly understand that. Nothing can better help us to penetrate these things, then the knowledge of Spiritual Science. Spiritual Science also works against philistinism, by appealing to the wide comprehensive interests of man. For one cannot possibly become a Spiritual Scientist without taking an interest in what binds man to the Cosmos, in what passes beyond all that is narrow and pulses into all that is great. So, in the realm of the life of feeling, spiritual knowledge is also the opponent of philistinism and of narrow-mindedness, which must inevitably result from materialism; as in the realm of the perceptive and conceptual life is also the opponent of narrow-mindedness and limitation.

In the domain of the will-life also, he who observes life even but to a small extent, can make a noteworthy observations. In respect to the expressions of the will, not materialism itself but what it brings in its train leads to the development of something remarkable in collective human life. The will must indeed always express itself with the help of the bodily nature, if it is to have an effect on the outer world. In regard to the will, present-day materialism makes man awkward. By reason of man's directing his bodily forces only in to quite distinct channels in his earliest youth and wielding them only in some particular directions, he becomes awkward in wider spheres. There are men today who, when they first find themselves in need of it, cannot even sew on a trouser-button for themselves, let alone anything else, strange as this may sound. If a man does not regard Spiritual Science as theory or doctrine but as something that works warmly within him and is taken into his whole personality, he will find that this passes over into the muscles and the pulsation of the blood and makes him dexterous. If we imparted a spiritually-scientific way of picturing things to our children, we should see the result; we should see that they would become adroit, that they would be able to do things more easily, their fingers would become more flexible. The possibility of making the ideas more mobile, occasions the will also do become more active in its methods of expression. Thus in the sphere of the will-life, Spiritual Science fights against that which threatens mankind: awkwardness. This is a characteristic of our time to a far greater extent than we realize. Just observe how little fitted men are today to do anything at all outside the narrow concerns of their professions; they are no longer able to do anything else besides; and they only do more or less work in their professions for the reason that their soul's course has been laid out for them. Confront a man who is thoroughly routine in his profession with something different, and you will see how very one-sided our present-day culture is. That cannot be obviated by external means; for the whole political economy tends towards specializing everything. To try to fight against this would be absurd. It is possible, however, so to fortify men's inner nature that they would receive the impulse of dexterity from the center of there being. For that it is necessary however to be quite permeated, thoroughly permeated, with the knowledge of the super-sensible world, and chiefly of the super-sensible nature of man. We cannot understand perception and conception, even from a spiritually-scientific point of view, if we do not know what I have said before, that the human organism makes room, through the backward activity of the head-organism, for the past life and also the life between death and rebirth to flow in. The life after death also close into our organism.

The opinions of natural science about the human organization are, as I have already said, far too one-sided. The trunk-man alone might be thus one-sidedly observed, but not so the extremities-man. If we observe the extremities: arms, hands, feet, legs (which organism is continued inwardly), this extremity-organism is seen to be the reverse of the head-organism: and over-development exists there which forces the development beyond the normal. If we accurately study man's development in regard to these relations we shall see that it shoots beyond the needs between birth and death. Let us consider only what is external: the armed organism in connection with the breasts; the secondary organs which serve propagation; the legs in connection with the primary sexual organs—the extremities in connection physically with that whereby man even physically looks out beyond himself. The extremities organism at its center serves not nearly what is poured out over the individual human life, but that by means of which his vision extends beyond himself: the psycho-spiritual. What lies—as soul and spirit—beyond the extremities extends beyond what serves human life between birth and death. Thus, just as man physically out of his own organism functions into that of the child through the center of his extremities, so that is present in him spiritually as imagination which he carries through the portal of death by virtue of his being an arm- and leg-man. Through imaginative cognition it can be very clearly seen that man bears quite distinctly—and even anatomically—his future state after death, spiritually in his extremities-organism. If we study natural science properly, we shall gradually cease to say that Spiritual Science is something that we cannot understand. If we really observe the human organism not as rectilinear, for that it is not, but as it really is, then natural science itself will make it necessary to turn to Spiritual Science. Mankind will of course have to overcome something—the belief in the similarity of all other sense-impressions. The similarity of all external sense-impressions is believed today, not only by the unlearned, but also by the scientific investigator who has a man before him in the clinic and examines him anatomically. To him the heart is a similar organism to the head, but this is not correct; the head as compared with the heart stands at the retrogressive stage in its whole organization. Only we do not know how to observe; that is the trouble. If we want to learn to observe correctly, we can gain from natural science itself fundamental conviction of the spiritual in man, which passes through births and deaths. When however we arrive at this, we shall also take into account this soul and spirit nature in the whole movement and growth of culture and we shall then understand the importance of the struggle against having a narrow outlook, against philistinism, and gaucherie, and we shall copperhead much else as well. Above all we shall learn to reckon with the spirit in practical life. The physicist is allowed to speak freely today of positive and negative electricity, of positive and negative magnetism; and yet it is taken amiss when the spiritual scientist in his domain speaks of two currents of force in the human soul, the Luciferic and Ahrimanic. But these two currents of force are just as much a polarity for the human soul as positive and negative magnetism or electricity in the physical. If we wish to understand humanity in its development we must take the trouble to observe what is at work in regard to the Luciferic and Ahrimanic element in life. An example:

Our social structure was for a long period of time influenced in a one-sided manner by Luciferic beings. Yet we could not simply eradicate the Luciferic element from life! A person who is always saying, “I will protect myself from the Luciferic element” is the very one to fall into it. There can only be a question of conceding it the right place in life and of knowing what is Luciferic and what is Ahrimanic: then we shall not exaggerate their effects and not put them in a false light. For centuries our social structure in Europe and also in other parts of the world has been ruled by strong one-sided Luciferic impulses. These strong Luciferic impulses lay hold of the instincts and habits of man, of that which works from within. All this is not criticism, only a characterization of these times. How did the Luciferic element work? Now great consideration has been given to determining social culture, the position of a man in life by laying great value on his vanity, on his ambition. These are Luciferic impulses. The vanity and ambition of a man had been stimulated. I would remind you how much weight is attached to pride and ambition in schools, even up to our times; and pride and ambition has led a man in many respects to acquire this or that, in order to gain an important place in life.

We have now reached an important point in life. It can scarcely escape the notice of a close observer that these Luciferic impulses are on the decline. To use a superficial expression, they no longer draw. But now something else is to be brought in, something essentially Ahrimanic; and one Ahrimanic feature is creeping into the customs of our present day. Our beloved populist so free from authority, which never wants to believe in authority, and which therefore, as a matter of course, falls a victim to all authorities, will again unsuspectingly allow to pass unobserved what is now about to take root as a one-sided Ahrimanic power in regard to the form the social structure. Something quite remarkable is now making itself felt, so-called “Intelligence tests.” Experimental psychology, which at the universities is doubtless to a certain extent justifiable, can discover many things as regards the working of the human body and as to how it expresses various things. But this psychology desires to have a certain occupation, and testing is easier than any other examination of the soul. The experimenter has a certain instrument which makes records on an electrical course; it places students at certain points and notes how long it takes for an impression to be received and to be brought to their consciousness. He thus works, from he an external clinical point of view, in a business-like way. That is easier than to investigate inwardly. For certain things the value of this experimental psychology is undeniable, but it wants to have a wider field. It now wants to take in hand “Intelligence tests.” For that, a number of children are taken from various grades of school classes and are tested as regards their “talents,” their memory, their power of observation, and so on; but the way in which the test is carried out by the methods of experimental psychology is very remarkable. Memory, for instance, is tested in the following way: On the blackboard two rows of words are written which have no connection with one another; for example, “head” and “crystal,” then two other disconnected words, and so on. After they have all been rubbed out again, the first word only is written down and the child has quickly to add the second one from memory. Those children who have best observed which word came next are considered to have the best memories, and the others who can recollect nothing at all or need a longer time are supposed to have a worse one. That is how the memory or the intelligence is tested. I will read a prize example of this (from the newspaper “German Politics,” 1918: “The discovery of the psycho-technique in Germany during the War” by Dr. Curt Piorkowski):

“For instance, in getting the concepts of ‘mirror,’ ‘murderer,’ ‘escape,’ a whole row of different connections between the mirror and the escape assert themselves, for the discovery of which no sort of special knowledge is necessary, only a distinct combination. The obvious connection (which will be made by the less intelligent persons) is of course that the person threatened sees in the mirror the murderer creeping along. Yet quite other suggestions are also possible! A stealthy murderer can for instance knock up against a mirror and waken the threatened sleeper by the clatter, so that he can escape; or the designing murderer may be blinded by a reflecting mirror.”

Imagine how intelligent a boy or girl must be if they are to hit upon such an idea!

“But motives of feeling may also be related. So for instance the murderer may be so terrified at his own image, indistinctly seen in the mirror in the semi-darkness, that he desists from the carrying-out of the deed, be it that horror or prickings of conscious seize him at the sight of himself in the mirror, or that in the dim light he takes his own reflected image for that of another.”

It is considered quite especially intelligent if the person under examination thinks that the murderer might see himself in the mirror, and take his own face for that of another.

“Another idea is the discovery of the stealthy murderer reflected in the water of the calm peaceful forest lake near threatened man, and so on.”

Just according to whether the examinee interpolates the obvious thing or not is he considered more or less intelligent, and as a child who is shown to be the more intelligent in this respect will be supported by scholarships or in some other way; while the one who could think of nothing further then that one might see a murderer in the mirror receives no scholarships. In such a way is the intelligence to be tested today and with regard to these tests there is enthusiasm. By this means social order is to be influenced even if not arranged. The dear public however will welcome such things with all their hearts as the issue of the true and sincere science of the present day, for these things create a great stir today. In this way sought to find ways and means of methodically “putting the right man in the right place,” and essays are written beginning as follows: “More than almost any other science has applied psychology blossomed during the war. It is not a chance appearance, for war with its waste of men and its various requirements has proved the importance of not using human forces extravagantly and aimlessly; but using them to the best advantage. Up till now pedagogy alone dealt practically with exact psychology; now three new questions are added: for what vocation as the man best suited? (Problem of the suitability of a profession) How is a substitute be found for the many intelligences that have been destroyed? (Selection of talent); What possibilities of healing are there for those wounded in the head or those with otherwise damaged nerves? (Practice of psychical therapy).”—And so it goes on in the style. An error of the times is coupled with a significant phrase and the matter will be less noticed, because there are, of course, vocations which must be conducted according to this method. It is quite obvious that airmen for instance have to be examined in a similar way, with a certain justification. But this should not be applied to all. For in such a one-sided development something Ahrimanic will thereby be brought into our social structure. All that comes from the soul-nature, from the elemental, impulsive soul-nature, would thus be eliminated from human aspirations and endeavor. To put the matter roughly: Do we believe that if such intelligence tests could really be determinative, a phrase like “Joy and Love are the wings of great deeds” could still have significance? If people would only think of their own great men! We can be quite sure that if such an examiner had to examine Helmholtz he would have represented him quite certainly as a fellow without talent. Read the biography of Helmholtz!

That is an Ahrimanic feature. Things appear disguised as well. If people are not able to observe things through Spiritual Science, they cannot see where the harm is. It does not suffice that in our time people like to wallow in all kinds of sensual feelings, it is necessary they should wake up in regard to their judgment of life. A great deal would be gained in regard to this nonsense of intelligence tests if there were at least a few people who formed an objective opinion about it. For it will blossom and flourish, you may be quite sure of that! It will become what the “prejudice-free soul-test” has at last made it, and it will be glorified as one of the finest outcomes of that philosophical tendency which has at last stripped off the old idealistic prejudices and methods and now goes in for “the real.” Spiritual Science must work practically in this sense.

Now much is connected with these things, and above all this, that breadth of interest and reality must at last become fundamental attributes of the human soul. I should like to give you two pretty examples of the way in which reality works in our day, and how a certain interest is not present. If I choose personal examples I take it for granted that you will not take it amiss, for you indeed know that I do not do so from any personal foolishness. Recently I held a lecture in Munich on the experiences which the seer makes in art. I have never supposed that any newspaper reporter would be able to understand the subject of Spiritual Science or to write anything in praise of it. If a newspaper reporter should begin to write about Spiritual Science in a flattering manner I should think that something was not in order; but we may study some examples of their work. In the lecture mentioned I also spoke of the art of music and of how musical experience affects the whole man in a remarkable way, that really whenever there is a musical experience a rhythm is set up in the inner man. I then spoke on the one hand in reference to the physiological side, explaining the flowing to and fro of the brain-fluid through the arachnoidal space and further demonstrated how the spinal-marrow canal is elastic to a greater or less degree and how a wonderful inner rhythm is in fact brought about thereby. Musical experiences create a glorious rhythm in life; I mentioned these rhythmical movements of the brain-fluid as being connected with inspiration and expiration; and as I also spoke in this lecture of symbolic ideas, a newspaper reporter wrote that I myself used symbolic ideas which were untenable: the idea of ‘brain-fluid’! We need only recollect that without the ‘brain-fluid’ the brain, which according to the principle of Archimedes becomes lighter than the brain-fluid, would compress and crush to pieces the blood vessels lying beneath it. Thus the ‘brain-fluid’ is a very real thing. But thus do matters stand with respect to the interests which men have, and such is the nonsense written in consequence.

Then an example, only a small illustration, of truth and untruth. I have often mentioned that the remarkable scholar Max Dessoir has also written a chapter about Anthroposophy in his book “The Other Side of the Soul.” I tried to point out to him the many different misrepresentations. Even from an external point of view his method of relating is really very comical by reason of its absolute superficiality. Thus for instance he mentioned my “Philosophy of Spiritual Activity” and said of it that it was my first literary production. I could not do otherwise than reply, although it was out of place to do so, that for 10 years before it appeared I had already written and had my books published. But “The Other Side of the Soul” by Max Dessoir aroused attention; it was discussed everywhere by the journalists (who consider the brain-fluid as a symbolical idea). It caught on, and now a second edition has appeared. In the preface to this, Max Dessoir tries to justify himself, and again in the same fashion. He cannot get out of it and says the context proved quite clearly that I did not grasp what he meant; he meant that the “Philosophy of Spiritual Activity” was my first “theosophical” book. Thus apart from the fact that everyone must smile at his statement that he did not mean my first literary work, everyone must again laugh when the “Philosophy of Spiritual Activity” is called my first “theosophical” book. For a far-reaching discussion exists as to whether I abandoned philosophical authorship in my theosophical works. That is how far veracity is regarded, and it is necessary to attract people's notice to it. But without veracity we cannot progress, and we dare not let such things simply pass in this manner. To anyone who has knowledge of the things concerned, the whole book of Max Dessoir is compiled like the chapter on Anthroposophy . And yet, what happened? A newspaper, the “Kant Studien,” which regards itself as extremely serious (I mention this because in this paper no attack is made on Anthroposophy)—the “Kant Studien”—which prides itself tremendously on its purely scholarly scientific bent, speaks of this product of Dessoir as a serious scientific book in many ways. One of the saddest experiences one can have is to find a book which evinces the greatest superficiality considered by a philosophical magazine as a “serious scientific book,” as it is called there. Now I ask: What then is the public, the public which has no belief in authority, to do today? It takes such works as the “Kant Studien” (Studies of Kant) and so on, as a matter of course out of the libraries. And yet such things are to be found in it.

We must go back to what lies at the base of human nature through the spirit if the will be present. And this foundation is only touched by the strivings of Spiritual Science today. In this one cannot do otherwise than work towards reality, breadth of interest, towards anti-philistinism and activity as regards life. I wished to speak to you again of these things so that our consciousness may not grow faint; in Spiritual Science it is not merely the content that matters, but also the special nature of the concept, ideas and thought in our soul, so that it may be raised out of limitations, philistinism and awkwardness. That is something which the observer of the special impulses which lie in Spiritual Science must consider more and more. We must grasp the practical value of Spiritual Science. In the next lecture we shall speak further of these things.

As human beings, we can only know the deeper mysteries of the soul if we consider the totality of a person's experience. This totality of a person's experience is divided into the time during which the person is on the earth, the time between waking up and falling asleep, that is, the ordinary waking state during the day, and the time between falling asleep and waking up, the life that a person spends in a dark state of consciousness, from which the waves of dream life initially arise for the ordinary consciousness.

It is now a matter of really considering this state of transition between sleeping and waking from the most diverse points of view from which it can be observed. If we start from the usual way of looking at life, we can say: In the dream state there is a transition from waking to sleeping. And if we examine the course of dream life, we must make a significant distinction between the content of the images, so to speak, the content of the ideas in the dream, and the course of the dreaming. I have often pointed this out as well.

We can dream this or that according to the content. But we must also see what the inner course of the dream is. Let us say that it unfolds with a certain drama, that we initially have a kind of state of tension in the dream, which becomes ever greater or ever stronger and stronger, and that then a certain resolution comes, or even that such a resolution does not arise in the end, but that the tension gives rise to waking. We must distinguish this dramatic process from the actual content of the dream.

Let us say, for example, we dreamt that we are going on a journey. We come to a mountain cave. We enter the mountain cave. It becomes more and more eerie and eerie for us because it gets darker and darker. Finally, we are overcome by a real state of fear, and then, although we know we have to go on, we come up against some obstacle. The state of fear grows and grows. We see how tension builds up. But the content, the content of the dream, is something quite different. For example, we can also dream the following: We see something approaching in the distance that threatens us. It comes closer and closer, and the individual details become clearer and clearer, and with that our anxiety grows, finally discharging in a mighty state of fear. In terms of the drama of the dream, the same is present in both cases: that which builds up internally as tension. The images in which the dream is clothed according to our imagination are somewhat different.

Now, if we go further, we will often find that, at least for most of our dream life, the imaginative nature of dreaming is in some way taken from our experiences during our earthly existence. Of course, some things may have been transformed, some things may appear in a very disguised form, but in some way or other we will still be able to understand how the conditions on earth that we have experienced come into the dream as images.

What actually takes place during such dreams, let us say, when we dream while waking? Well, during the time from falling asleep to waking up, we are, with our soul-spiritual part – we also call it the astral body and the I - outside of our physical body and the etheric body. We dwell with our ego and our astral body in this world, in which, at first, we cannot perceive as our consciousness is in our earthly existence, because the astral body and the ego in which we are are somewhat indefinite and its organs of perception are not developed. But that is not to say that something is not constantly happening in what is outside the physical body during sleep. In fact, between falling asleep and waking up, a richer life takes place in the astral body and in the I than during waking hours. We just cannot become aware of it. And what we experience in dreams as states of tension, as states of discharge, as fear, perhaps also as anger, rage and so on – all this can play into the dream, clothe it in the most diverse images, and this goes on with us from the moment we fall asleep until we wake up.

In these extra-bodily states, we live in a world whose movements we participate in, just as we participate in the processes of the physical external world through our senses during the waking hours. When we now return to our physical body with our soul-spiritual, that is, with the astral body and the I, when we wake up, we take hold of the organs of our physical body. We sink into these organs. In this moment we are again able to perceive an external world, the external world of the nature kingdoms, minerals, plants, animals, the physical human being. We permeate these organs, which organize the physical body, with our soul. Thus we are in relationship to this external world.

If we do not immediately submerge ourselves completely in our physical body, but if we penetrate the etheric body for a moment before we take hold of the whole physical body, then the forces that form the images of the 'dream' come to us from this etheric body. These images are carried by the forces of the etheric body. They are reminiscences of life, memories of life.

When we dream as we fall asleep, it may be that we leave our physical body and, due to some abnormality, do not immediately leave the etheric body as well. Then, before we enter into a state of complete unconsciousness, we live in the images of the etheric body. But the surging of the astral body and the ego, which takes place during the state between falling asleep and waking up, is already beginning. So we have to strictly separate the images contained in the dream and the dynamic, the flow of energy of the dream, the drama of the dream. We must keep the two strictly separate. And when we are able, through soul exercises, to carry out this separation in practice, as I have just described to you in theory, when one is able to make one's astral body and one's ego so strong through exercises that one does not passively into the etheric body and then into the physical body, but if you learn to make use of the general cosmic ether outside of the body, then you can perceive things that you would otherwise not be able to perceive.

The ether that is secreted and forms our etheric body is, after all, only a part of the general cosmic ether. Ether is everywhere. Some time before our birth, we separate some of the general ether to form our etheric body, which we then carry within us between birth and death. The general cosmic ether remains imperceptible. It only becomes perceptible when we are able to strengthen our astral body and our ego to such an extent that we can hold them outside our physical body, even when we are not sleeping, but we do not merely receive the kinds of dream impressions that we have when falling asleep and otherwise for the ordinary consciousness, but we can perceive in the external etheric. Then the following is present:

The physical world is spread out around us. At first, it is of no concern to us. It remains available to us when we do the right exercises, just as memories remain available. We can survey it; we do not step out of it like a hallucinator, but at first it is of no concern to us. We have strengthened our astral body and our ego. We perceive what takes place in the etheric world, not in the physical world. And what now takes place in the etheric world, that is, what is now perceptible to us, is actually nothing other than what you find, of course only partially, at least in terms of nature, in my book “Occult Science”.

Seen in this light, one sees with the strengthened astral body and I, which now, instead of using the eyes and ears to perceive physically outside the body, perceive ethereally. This ethereal quality presents itself in such images, which can then be described in the same way as I have described in my “Occult Science”.

I would therefore like to say: If one is able to bring the astral body and the I into the body-free state, as they are otherwise every night in sleep, but if one has strengthened them through exercises so that one perceives in the cosmic ether, then one initially has the world in imaginations, in pictures, before oneself. What one otherwise sees only as a small part of the physical world is so expanded that one can depict the existence of Saturn, the Sun, the Moon, and so on, in addition to the earthly existence. This is the first thing that can be perceived from the supersensible world.

But now everything that can become the content of the imaginative world lies in this. We are already emerging from the world of ether when, through what I have described as empty consciousness, we no longer merely live in imaginations that arise, but when we learn to dispel the imaginations in turn, when we are able to both, let us say, receive an imagination in the soul and also to let it fall.

This results in a state of mind that can be controlled completely at will, a state of mind in which one lives in the image, then suppresses the image, and lives in the image again, suppressing the image. This is the state of inspired experience of the world. But here one experiences a world that is not completely foreign to man either. He experiences it every night in dreamless sleep. He is just not able to grasp with his consciousness what is going on in it. In this world, one does not just perceive images, but as the images flood in, flood out, arise, pass away, as it becomes still even in the flooding image, and in the flooding-out image a kind of inner so that the world also becomes manifold in relation to our perceptions, we perceive in this inspired world, if I may say so, the actions and deeds of real spiritual beings. In the description I have given in Occult Science, these deeds of spiritual beings are already implied, although essentially the pictures of the evolution of the world are given there. But attention is drawn to the beings of the higher hierarchies, angels, archangels and so on, which appear in this surge of the world, of arising and passing imaginations. I would like to say that on the waves that one experiences in inspired life, those beings who are the beings of the higher hierarchies weave at the same time.

Now one realizes how one's own existence, but that part of existence that only actually becomes free in the time between falling asleep and waking up during physical life on earth, how this essential part of the human being is integrated into a world of supersensible entities. Indeed, between falling asleep and waking up, we are indeed members of this world. As souls, we move among beings.

In imaginative consciousness, it is the case that one really only has an idea of what these beings do. I would like to say that the first stage of supersensible consciousness presents itself in such a way that these beings, so to speak, sketch out their images for us. These are the imaginations. Then one comes to the point where one is not only confronted with images, but images arise and flood in, and in this arising and flooding the deeds of the beings take place. But we ourselves are now in this world of spiritual events. When consciousness breaks through, we are in a state in which we are as free from the body as we otherwise are for ordinary consciousness in dreamless sleep; we actually belong to such a world in which spiritual deeds occur. This world, in which spiritual deeds take place, and in which we ourselves are interwoven, makes clear to us that from which we come out when we hurry towards birth on earth to begin another earthly existence after having lived for some time in the spiritual-soul world.

In fact, the onset of earthly existence at birth is the extinction of this world. Man returns to this world every time he falls asleep, but the inner activity of the astral and the ego within him has become so weak in the course of life between death and a new birth that he is compelled to have the deepest desire, the deepest longing, that something will come to his aid, for he would have to die in the spiritual idleness when birth approaches again and something would not come to his aid.

Let us assume, then, that man has developed from death through spiritual events. At first, his consciousness is very much alive, even reminiscent of earthly consciousness in the early days. Then he rises more and more, as his consciousness takes part in spiritual deeds. But this consciousness later weakens. When the time for an earthly birth approaches again, the person comes into a state as a spiritual being that can only be compared, if we want to characterize it by something that exists on earth, to someone who begins to suffer from amnesia, who thus, so to speak, grabs for his memories and cannot find them. So when earthly life approaches again, the person reaches for reality, for being filled with reality. For at this moment his emotional and volitional life is strong, but the perceptions are dull and he has no inner content. He reaches, as it were, for the perceptions, which become duller and duller, while the will becomes more and more powerful. And this desire now drives him to earthly embodiment, to an earthly organism that is given to him through the current of inheritance. He can now use this as a tool, it gives him the opportunity to think again, although now only about a physical external world, but it does allow the development of the life of imagination, which has become dull. It is through this desire to be able to think again that man enters into physical embodiment on earth. And there he passes through the state of sleep, in which he slowly develops to be able to live again as a spiritual being when he passes through the gate of death, and to begin the cycle anew.

What one experiences now, by rising in the body-free state to this perception of the world, which presents itself in inspiration, that is the whole secret of how man lives in a supersensible world between death and a new birth: how this supersensible world really is.

Some of it, how man in turn comes to an earthly embodiment, I have indeed described in the Vienna cycle of 1914, “Inner Being of Man and Life between Death and Rebirth”. If one rises even further, then what is actually not known in the ordinary consciousness of man arises. In the waking state, we have three distinctly different states of soul: thinking, feeling, and willing. We also have three such states in sleep. But usually only two are distinguished, the one where sleep is so thin, I would say, that we can dream, the lightest sleep, and the dreamless sleep. But very few people know that if you can compare the light sleep of dreaming with the thinking of waking, and the dreamless sleep with the feeling of waking, then there is still a deep sleep. This difference between the middle state of sleep and that deep sleep, which can then be compared with the will of the waking state, is simply overlooked. But this state of deep sleep also exists.

Some people will certainly notice a certain difference, at least when waking up. It does happen that a person goes through nights in which they only experience the two sleep states, dream sleep and dreamless sleep, but not the deeper sleep, which is clearly different from the mere dreamless sleep. When waking up, I said, some people will already notice when they sometimes emerge from sleep, by feeling quite as if they are new, that they are already rising from deeper regions of being than is usually the case. It is necessary to indicate this difference, which, as I said, is not taken into account in ordinary consciousness. It is like this: When we are in a state of dream sleep, then we actually live in a world - we are, after all, outside our physical and our etheric bodies - which can certainly be compared to that world which otherwise takes place invisibly in the earth's environment, where the flowers of the plants unfold, interacting with the sunlight. This weaving and living of the flowering plants escapes ordinary consciousness. But it is into this world that man first plunges. It is, after all, the world that is nearest to the ordinary world of the day. It is everywhere, and by plunging into this world, he lives in the dream sleep.

The deeper, dreamless sleep is the one in which man submerges himself in a world that would be around us in the interior of plants. We are completely in such a world when we sleep dreamlessly, as we would be if we could creep as ghosts into the interior of plants.

But when we are in that deeper sleep, which is a third state of sleep, then we are completely immersed in the mineral kingdom. Then the mineral processes - the earlier alchemy called them the salination processes - also take place most strongly in the human organism. Then, in a sense, the human being is not only given over to the plant kingdom, but also to the mineral kingdom.

For those who can consciously enter this world, in which the human being is otherwise in this deepest state of sleep, it really becomes clear what lives inside the minerals. And when the human being lives in a world like that inside the minerals, it is as if he is now looking at a mineral from the inside, whereas he otherwise always looks at it from the outside. You will understand that this is what I wanted to say in a certain description of the spirit world in my Theosophy. You will find this reversal in this description of the spirit world. And by living into this reversal, man lives into that world in which he can take part not only in the deeds of the higher hierarchies, but in the beings of the higher hierarchies, where he can get to know the beings of the higher hierarchies in the same way as he perceives the soul qualities of people in the physical world. There we are no longer in the inspired world, there we are in the world of intuition. There we not only devote ourselves to the actions, the spiritual actions of the spiritual entities, but to the essence of these entities themselves.

But then we are also in the world in which karma becomes a reality for us. Every time a person enters this third state of sleep, if he were suddenly able to become conscious, he would perceive his karma. He would perceive how past earthly lives play a part in the present earthly life. Man experiences his karma in deep sleep, and he also carries the results of this experience into the physical body. But the physical body is not suited to perceive something like that. It has no organs for that at first. Just as he develops eyes to see outwardly and ears to hear outwardly, so he would have to develop organs of perception inwardly.

These inward organs of perception, however, would kill him if he developed them, if he had to look inward physically, because the human organism cannot live if it sends the forces that lead to the formation of sensory organs inward. If he were to send them inward, he would be able to see his karma with physical organs, so to speak. One can only see it with spiritual organs, precisely in intuitive recognition.

But we see from this that during his life on earth, man lives both in the forces that form his environment in the time between death and a new birth, which work in him in order to then incorporate him into a physical earthly body, and in the world in which his destiny unfolds from life to life. This fate is veiled from our ordinary consciousness because, if a person were to perceive his fate unprepared, he would enter into a very special state.

If a person could perceive his destiny without practising for it – it may not happen, but I will hypothetically assume it – then the desire would immediately arise in him from this perceptibility to develop organs that perceive inwardly, so to speak. He would want to develop eyes and ears that see and hear inwardly. But this would mean forces for his organism. He would not only wake up as he does now, but he would bring with him from his sleep the strength to rebuild his organism inwards. That is, he would kill his organism.

The human organism is designed in such a way that the soul and spirit, the astral body and the I, can only submerge in the etheric body for a moment; then they must immediately submerge in the physical body, after dream images have arisen from submerging in the etheric body. But even there, the etheric body must give what the images are about. A person cannot take in what he otherwise experiences outside. Then he must delve into his physical body, which he must leave as it is, to which he must devote himself, having decided to use it when he descended from the spiritual-soul world, precisely in order to make use of a physical body and its organs. That which lies beyond the threshold, which is imperceptible but is still experienced, is in a sense a reflection of what we go through between death and a new birth.

Only through such a contemplation does the image of the complete human being emerge. And at the same time it emerges that man, as he is in physical life on earth, is so weak spiritually that he would drift through the world in a dull sleep, if I may say so, without perceiving anything at all, if he did not use his physical body to perceive. Between birth and death, man can actually only be seen to live in a dull state and to only inwardly enlighten himself when he makes use of the body. This is the relative justification of materialism, which is quite relatively justified for life on earth, because that which is actually spiritual-soul remains dull for life on earth.

Now we can ask: Is there perhaps a way to look even more sharply at what lives as spiritual-soul and participates in the world as I have described it to you, participates in a world of flowing images, dying away and dying up again, dying up and dying away again, but into which — as you know from my description in Occult Science — there also mingles what can be compared to taste perceptions and so on in the physical world. In this world, man lives from falling asleep to waking up. From this world, he can also become aware of how his karma lies, what his destiny is, how it unfolds from one earth life to the next, when his consciousness is strengthened.

But how one can see more precisely into this world can be seen when one first looks at those beings who, in earthly life, essentially have the astral body, not a distinct ego in earthly life. These are the animals. These animals also have sleeping and waking. If we now look at sleeping in animals, the following emerges. So let us take a sleeping animal. The astral body moves out. This astral body, by moving out of the animal, is immediately absorbed into a world that then presents itself to the senses as this floating world of approaching and disappearing imaginations, of colorations. Then again, when waking up, it withdraws into the animal. But if we observe more closely, this flooding life of imagination with the tints does move in the earthly air while the animal sleeps. From the moment the animal wakes up, the soul moves on the waves of the breathing process, through the respiratory organs in the broadest sense, back into the animal body again. Then it stimulates the senses so that they take part in this life. But when it awakens, it is essentially a flooding in of the soul, whereby skin breathing must of course be taken into account, but one has the exit through the breathing processes, and then the entrance again through the respiratory organs. Once this has been seen, one begins to understand how the astral body unites with the animal in its embryonic life when the animal first comes into being. It unites in such a way that one might say: it is the reverse of the process by which the astral body goes outwards on the waves of breathing. It goes inwards and first builds itself plastically within the body.

If you bear in mind that the animal actually takes its form from its respiratory organs, you will learn a great deal about the formations of the animal. Look at animals and how they are the result of their respiratory organs in the broader sense. But it is only the way in which the soul of the animals lives in them. Compare, say, a proboscis animal with any animal whose head organs are more mouth-shaped than proboscis-shaped. The rest of the animal's form is shaped accordingly, and the way the animal can breathe is decisive for its form. The soul lives on the waves of the air-like substance taken in by the animal.

When we look at a human being, something else comes into play. Even if a child cannot yet speak, it has the ability to speak. Its respiratory organs are already prepared for this. They are different from the respiratory organs of an animal. These respiratory organs enable the air to enter in such a way that not only an astral body but also an ego can envelop the human being and take possession of him.

Anyone who sees through this, however, comes to know the truth: the animal is formed by its respiratory organs in the broadest sense to its shape, but the human being is formed by breathing, modified into speech, into words, to his shape. In man the word becomes flesh in the most literal sense, his form is a result of the word. I have already described how human souls move between the beings of the supersensible worlds. Between death and a new birth, between falling asleep and waking up, human souls belong to the same worlds as the higher spiritual beings. When we observe human souls, we find that they move in a way that can then be transferred to the waves of the air. The same thing that a person unfolds when he speaks, this kind of air movement that he unfolds when he speaks, is also unfolded in his inhalation, which shapes him when it enters him. In a sense, one can see human souls in this way, floating on the waves of air. This is because the I does not merely grasp the air. In the case of an animal, the astral body is there, it grasps the air and grasps the air with its states of warmth. The human astral body takes hold of the air and is able to move on the waves of the air, but it also takes hold of the warmth, the warmth ether. As the I streams through the world on the waves of the warmth ether, it colors breathing, becomes speech from the inside out, human form from the outside in. If we grasp the concrete reality of speech life, we learn to recognize in the speech life, in the cosmic formation of words, what enters the human being as formative, what works plastically, especially in the embryo and then in the child, in that the human being gives himself his form through inner forces, working plastically. And this connection between the word and the human form is something that can be spoken of as something absolutely real, because it can be seen in the way I have described it to you now.

One can also note the following. When you fall asleep, your astral body moves on the waves of the air and remains within the airspace; your ego goes into the indefinite, so to speak, disappears into the warmth of the outside world. The soul is already able to live in the warmth of the ether and the air during the time when a person is between falling asleep and waking up. And so we have the physical body of the human being, which actually belongs entirely to the earth, the etheric body of man, which belongs to the watery, liquid element of the earth, which has a special relationship to it, the astral body, which belongs to the airy element, and the I, which belongs to the warm element, the fire element. And this is what can be perceived when the word of the world enters the human being and brings together the forces of air and warmth, connecting them with the forces of water and earth. All of this interplay of forces is then unfolded by the inner soul when the human being descends from the spiritual and soul world to an earthly existence.

These things can, of course, only be seen inwardly, but they can really be seen inwardly. And one would like to say: It is indeed difficult because today's language is actually formed entirely for materialism and for a materialistic world view, to express oneself in the words of the present languages, but by succeeding more and more in what is seen there, to clothe it in words in such a way that clear thoughts can settle into the human soul, it will become comprehensible to everyone what can be said about the higher worlds through the science of initiation. It is indeed the case that these things can only be found through supersensible research, but supersensible research is not necessary to understand these things.

I have often compared it to saying that you can judge a picture aesthetically without being a painter yourself. In the same way, one can also judge spiritual science, anthroposophy, without being a researcher oneself, although today, to a certain extent, anyone can become one through the instructions in “How to Know Higher Worlds” and so on, so that one can already come to the point of checking the results of spiritual scientific research. But the real value for life is not gained from the content of spiritual truths by researching the facts, but by understanding them, by absorbing them.

Those who truly absorb the ideas clothed in true spiritual research can be said to have the ability to absorb these things within themselves, even if they only have ordinary common sense, just as those who have not learned the chemical composition of sugar also have a taste for it. What one should get from sugar is independent of whether one knows its chemical composition or not. It is the same with supersensible truths. What one should get from them is through their being clothed in the world of ideas, that is how one takes them in. The other is something that has to be done to attain them, but it is of as little help as if I were to say to a child: I will not give you sugar, but I will give you instructions so that you can understand the chemical composition of sugar. The child would not be satisfied. Nor can people be satisfied with mere research into the spiritual worlds; rather, the spiritual results must be translated into formulable ideas. For it is only through these that our soul nature can be so enlivened that a real meaning of life arises from the results of anthroposophy.

When a person takes in what is given through anthroposophy – to begin with, they can take in, let us say, what is described in imagination – they are already doing their common sense a great service, because their personality becomes freer, more independent within. In this way they acquire something that will be very useful for the present and the near future. People today are really quite, quite dependent on uncontrollable ideas and so on that they absorb.

I just want to remind you how the people who attend political or other meetings today are actually just a flock of sheep that fall for the slogans thrown at them by the speakers and then follow them. In this respect, humanity today is terribly dependent. It is also dependent in that it simply absorbs what has been set. As a result, people gradually come to the point where they can no longer think in reality at all, but only seemingly think, because their thinking can no longer, I might say, be seen in the spiritual light. One experiences strange things.

For example, after a eurythmy performance in Berlin, a witty critic recently said: First they presented serious pieces and then humorous pieces. You can see that eurythmy is impossible just from the fact that the humorous pieces are performed with the same movements as the serious pieces.

Now it had first been explained that eurythmy is a visible language, so it really does matter to grasp the content that the eurythmy gives as language. What would be the consequence of what such a witty critic says? The consequence would be that he would have to say: If, for example, a declaimer uses ordinary spoken language, then he must not present serious poems with the same sounds that he uses for comic poems, for example in the German language. In this he would find just as much contradiction as if the same movements occurred in visible speech for comic and serious, for reputable poems. So it is absolute nonsense. People read this, but do not even realize that these are no longer thoughts at all, but that it is just a rolling out of brain processes that are reflected as thoughts but are no longer thoughts; it is the most absolute folly. This shows how people have lost their inner activity. Real life in thoughts must come precisely from people living in the imaginative life and pursuing what comes from the imaginative life with common sense. This makes a person more active, he becomes a personality again in the fullest sense of the word.

But it is of particular importance to engage with what is revealed from the inspired consciousness. If one follows with one's common sense what is described as inspiration, then gradually — as I have already indicated in various ways in other contexts — what is true and false is transformed into healthy and unhealthy judgment. One has the feeling that something that is untrue is morbid. With what is true, one has the feeling: it is something healthy. The logic of truth and falsehood actually only has a meaning for the physical world. As soon as we enter into the spiritual world, we perceive what is true as something healthy and what is false, an error, as something morbid.

But by acquiring a sense of healthy and unhealthy judgment through the study of the truths of inspiration, we prepare the way to understand the Christ event. For the Christ event entered the world because the evolution of humanity was in danger of becoming diseased. From the Christ-event, from the Mystery of Golgotha, there proceeds the power that man may turn again to the Truth, to healing. Through the inspired truths, we really do acquire the possibility of gaining a sense of religious truths again, especially the truths of Christianity. We learn to understand again why the being of Christ was celebrated as a savior, as one who truly heals, has healed and continues to heal humanity. The word really originated in this context. Because at the time of the Mystery of Golgotha the old clairvoyant abilities were still there, which then faded away in the fourth century after the Mystery of Golgotha, and only existed in concept, that is why people at that time still understood what the Mystery of Golgotha meant.

Today we must first struggle to come to this realization. Christ lived in the world until the Mystery of Golgotha, which we contemplate in dream sleep, so that the Christ was perceptible to every person in dream sleep before the Mystery of Golgotha. But no human being was allowed to think – this was something that was made absolutely clear to people in the mystery schools – that the being that lives in Christ could be reached with earthly thoughts, that it could also be found in the waking state. This only became possible through the Mystery of Golgotha, through Christ's death. Since that time He may be remembered as an entity belonging to earthly life itself. A real conception of the God who has come out of the land of dreams into the physical land was created.

This is a real process: the God who has come to know that which the gods otherwise do not know, who has learned to die, who has incorporated the fact of dying into himself, that is the Christ, the God who enters into the world where there is birth and death, the descent of the God into human nature. God becomes man. This is precisely the formula in which what the Christ has become can be expressed: for the earth, the archetype of humanity; for the earth, that through which humanity acquires meaning. And if the other had taken place, if at the same time that God became man, a human being had also felt the urge to become God, that is, to no longer die, to no longer be subject to the laws of earthly life, then, while God became the most perfect human being by descending, he would naturally have become the most miserable God. This polar opposite you have! It is not without reason that, alongside the Christ who ascends to Golgotha, stands Ahasver, the man who becomes God, but a bungling God who loses the possibility of dying, who now walks the world but cannot die, the God who remains on the physical plane but develops on the physical plane the same peculiarities that were actually only allowed to be developed in the realm of dreams.

It is a tremendous, spiritual thing that is presented to our souls: that the God has been given the man who has become God, but, as is to be expected, in a way that makes him miserable. The man who has become God also maintains within the evolution of the earth the principle that the Godhead should not descend to the physical plane: Judaism, the Old Testament world view.

Here we already have a mystery. Those who know these things know that Ahasver is a real entity and the Ahasver legends are based on real impressions of perceptions of Ahasver, which have occurred here and there, for Ahasver exists and is the custodian of Judaism after the Mystery of Golgotha has occurred. He is the man who has become God. We must be quite clear that we can only arrive at a complete knowledge of history by including the spiritual.

On the one hand, we look at the incarnation of God in the event of Golgotha; we look at the incarnation of man in Ahasverus. And the initiate can know that Ahasuerus is really wandering. Of course, he cannot be seen as a human being. After all, he has become a god. But he wanders around. He is present in earthly existence. And real historical representations, which grasp the full reality, make it necessary to look at what also passes as a spiritual reality through the historical becoming of human development.

Of course, many things only exist in images. It is only important to know that these images correspond to realities. It is foolish to say that one should not express oneself in such images. After all, we always express ourselves in images when we speak. Take the Sanskrit word 'Manas'. Whoever understands 'Manas' has before him in sound the picturesque image of the bowl that carries the moon and the sun, because when one pronounced 'Manas' in primeval Sanskrit, one felt the human being in his will-nature as the bowl that was then carried by the thinking being. All words can also be traced back to images, only they are more elementary, simple images. What is expressed through words is not contained in them. When there are more complicated entities that cannot be expressed in words, then images have to be formed. When we speak of Ahasver and the legends of Ahasver, as we otherwise speak of images, these are only more complicated forms of expression that point to the spiritual side.

Anyone who rails against mythology in this sense should also rail against the fact that humans have developed a language through which they want to express a content. He should order them to become mute, because the next step after forbidding them to develop a mythology would be to forbid people to speak. For it is the very same process of visualization in ordinary language as in the higher visualization, when one posits something like the Ahasver, who goes through the evolution of the world as a being, but precisely as a spirit being, and continually prevents man from returning to the spiritual world in the way that is in his evolution, through the Christ, back to the spiritual world from which he went out when he lost atavistic clairvoyance.

That is what I wanted to say today, on the one hand to point out man's true place in the spiritual world, through a correct characterization of the state of sleep and dreams, and on the other hand to point out that spiritual beings live in history that only make the full course of history understandable.

Dr. Steiner: I would like to say a few words before we go into the individual points of discussion. Now that we are at the beginning of a new school year we need to clarify some things. There has been some discussion of things, including my own position, in relationship to the faculty. Today, I do not want to discuss the external relationship, only the inner. That seems appropriate this evening because you brought up my inner relationship, at least between the lines. In those things connected with our spiritual movement, I feel I am an esoteric among friends and cannot feel I am anything else. Running the Waldorf School is one of these spiritual things, at least to the extent it is a spiritual matter and to the extent the faculty takes up pedagogical questions and belongs to our anthroposophical movement. I need to say some things today about the position of an esoteric and how an esoteric perceives him- or herself, which you will need to apply to the particular case of the Waldorf School.

Someone who brings things from the spiritual world to his or her fellow human beings assumes, of course, that people do not necessarily accept them because of authority, but at least because they feel the things result from scientific research revealing a content that can perhaps be made known only by the person undertaking it. People can understand these things, of course, once they are said, but someone must first say them as a result of his or her own investigation. As you hear such truths, you are not exactly in a relationship to authority, but you somehow recognize that the things said can only arise from such a source.

Much of what I have recently had to say to you may appear simple, but I did not discover it in a simple way. Much of what we can learn about such a special area as pedagogy can become available only by going through a great deal, by experiencing a great deal, which is possible only after many years’ experience with this type of investigating. Understanding it is easy and can occur in a short period, but the investigation itself is not at all so simple and requires a path of initiation. However, when someone tells fellow human beings of such investigation, he or she never does so out of a desire to speak as an authority in the normal sense, that is, as the exoteric world understands authority.

I would ask that you take what I have to say about this very seriously and precisely. You should not accept what I have to say simply upon authority in the normal sense of the word. You see, if you did that, it would have no effect. You would not receive it through the necessary intangible forces. The relationship must be entirely different. The relationship must be one in which you accept everything said through a completely free will. Your acceptance may not in the least depend upon the will of the speaker. Everything must depend upon the will of the listeners. That is as exact a description of the relationship that must exist as is possible in human speech. I tell you things not to place them in the proper light, but because, in our times, we can base the effectiveness of esoteric work upon them.

If in our times we wanted to achieve something through authority, whether it be the authority of suggestion or any of the other numerous ways of affecting the soul, then that would eventually reveal itself as a great mistake. We now exist in the stage of human development when people mature enough to do so put more and more impulses of freedom into the world. Specifically, when we work as teachers we may not under any circumstances accept those things that arise out of the spirit and will move the world forward through an authority forced upon the soul. We must accept everything through goodwill, through the insight of the listener when the listener feels that the person speaking has something to say. No other relationship may exist. If the intent is that the listeners undertake some work based upon those statements, work that people can undertake communally, any other relationship would have a negative effect. If the spiritual researcher is to participate, then the capacity to speak free of authority and to listen through free will must be the basis of the entire relationship.

Nothing else may be the basis of the external relationships. Therefore, my relationship to the faculty must be one, right to the dotting of the i’s and crossing of the t’s, that neither I nor anyone else wants something against the will of any member of the faculty. The entire faculty as a whole must accept and desire it in their hearts. Whether something would pass in an election or not is unimportant. It requires that kind of inner relationship. The moment that is no longer so, the proper relationship would no longer exist. We need to somewhat keep an eye on that relationship.

Groups form in this area, not the way associations form, but more like a gathering around one person who has something to say in the sense that I mentioned. That is, those who want to hear something freely gather around someone. Regardless of what the external world may or may not expect of such a group, what I have said is all that is inwardly acceptable.

You will certainly feel that I want to describe my inner relationship to the faculty in that way, and I would ask that you understand it in that way. All healing forces of the future will be based in this. Specific things also lie in that direction. You need to feel that I have harmonized and do always intend to harmonize my decisions with each of you, that is, what you bring to me for a decision, because those who ask a question do so out of their own insight. If you think this through, you can clearly discern the nature of our esoteric relationship and the positive results of that esoteric relationship.

I wanted to make this our starting point today. You may have already found from your many experiences that things arising out of the spirit proceed properly only when such an understanding of spiritual relationships is their basis. Thus, in an exoteric organization you should separate the things that are simply necessary for the external world from what must lie between us. We can then move forward not only in the most rational manner, but also in the most spiritual work. We will move forward.

I wanted to say this to you now as a kind of inauguration of our work for this year, an inauguration of our work through which I would particularly like spiritual forces to flow. You can be certain that I will continue to pray for a blessing upon your work as a whole and the work of individuals in this coming year from the spiritual powers that carry our entire movement. If you are aware that is the case, if you not only act together, but think together and feel together, and thus receive the good spiritual forces in this thinking together, feeling together into the harmony of the entire soul life, then our work in this year will succeed.

Now we can go on to specific points. Does anyone want to say something about our agenda for today?

A question is asked about the official recognition of the Waldorf School as an elementary school.

Dr. Steiner: This is something that can go in one direction or another and depends upon the goodwill of the educational bureaucracy. We will achieve a certain degree of security about the future existence of the school only if we can negotiate through personal contacts. I wish to state expressly that we should not do this by telephone. If we can work through personal discussions and personal contact with all the possibilities of emphasis that arise in a personal conversation, if we can create an attitude through that, then we will achieve a certain degree of security. We will be unable to avoid being confronted with the same problem in the future if we handle this question in a strictly bureaucratic manner.

For that reason I think it would be best if Mr. Molt could do something personally, if you were personally involved. The situation is such that we will feel secure about the Waldorf School only if you personally speak with those people who have some influence. I am convinced that if an exchange of this sort occurs, and it forces the officials to say something in recognition of the school, that will offer us the best protection. Sending memos back and forth will achieve nothing. Particularly here in Württemberg, we can achieve more than in Prussia. In Prussia, after the final decision, we would have to dismantle this school within a short period of time.

We need to work on the problem in that way. We should not forget that some school principal or a teacher from a normal school will often come along and want to have the Waldorf School pedagogy. They will ask what they can do to help their schools. That is pure nonsense. The first thing they need to do is to free themselves from the state, and that gives rise to such a difficult problem that only a few people can think about it consequentially.

What is important is that what we could call our school movement, namely, a movement for independent schools, gets into more people’s heads so that a genuinely large movement toward educational freedom arises as a part of the Threefold Movement. We can use the opportunity that the excuse about a unified school provides. I must admit that I have always found a concrete definition of a unified school unpleasant, even though we had to use that term. It was unpleasant for me because it emphasized we wanted what the state defines as a unified school, but a unified school was less important than an independent school. That will come about by itself. What the present German government wants as a unified school is actually the opposite. We would be signing on to something terrible if we give in on this question. Somehow we need to feel our way through this. We need to be aware that such things happen in life, but we should realize that they do not arise inwardly—that would be deceptive—but from without, and that we should do them with a certain mental reservation. We should be aware that we need to do things, but not inwardly, to achieve at least the minimum of what we want, and that we will need to speak with people while inwardly tweaking their noses.

Emil Molt: I will do what I can to bring things into order.

A teacher asks about the lessons for the ninth grade.

Dr. Steiner: I will write it down for tomorrow, but we will get farthest if we see it as a continuation of what we have already done. I would, therefore, ask you to provide me with all the information about what you have done and achieved in German and literature.

A teacher: I went through Goethe, Schiller, and Herder, but that was all. I was able to bring into history some discussion of things like Dante’s Divine Comedy, but mostly it was Goethe, Schiller, and Herder. In grammar, we wrote essays and I attempted to work on spelling from the perspective of speech. We did nothing with grammar as such.

Dr. Steiner: Well, what you will need to do in literature is to take care of Jean Paul. In particular, you will need to look at some sections of Aesthetics, or the Schooling of Beauty with the ninth grade—particularly the ones concerning humor. You should not pay too much attention to history. That would be about a semester’s work. Afterward, you would then go on with the students to something very different. They are, after all, fourteen and fifteen years old, and you could read and discuss some of the chapters in Herman Grimm’s lectures on Goethe. That is what you need to do in literature.

In German, I would recommend that you not go too deeply into grammar in the first semester. Discuss the phonetic law, particularly Grimm’s law. In the essays, I would recommend that you handle historical themes. The students should work primarily with the material you gave them last year in history. You will certainly have adequate opportunities to discuss grammar and syntax in connection with corrections. Before you have the children write an essay, though, you should have the children from last year orally discuss the theme for the new children in the class.

Now, what did you do in history?

A teacher: We went up to the Reformation and took Luther’s biography in detail. I then worked with Buckle’s History of Civilization in England, and attempted to use it to shed some light on the present.

Dr. Steiner: I would recommend that you for the time do not go further, but go through it again with a spiritual scientific perspective. Follow that with Lecky’s History of Modern Civilization.

A teacher: I now have a combined eighth–ninth grade class in German.

Dr. Steiner: It would perhaps be best if you precede Herman Grimm with Goethe, so that you could then catch part of the class up with what you already said about Goethe, Schiller, and Herder. That would be good for both classes, and then you could leave Jean Paul for later. You could teach both classes the same history, so that we have only geography left.

A teacher: We mainly did the Ice Age, the movement of land and water and so forth. In general, we focused on the geology of that period.

Dr. Steiner: In connection with all that, I would recommend that you thoroughly examine the Alps, the northern limestone Alps, the southern limestone Alps along with the river valleys that form the boundaries, the mountain ranges—in other words, the different sections. Then something about the landscape and about the geological qualities beginning with the Lake Alps all the way through Switzerland to the Austrian Alps. In this discussion of the Alps, you could also point out that the structure of the Earth forms a kind of cross, and that these mountainous formations represent that. Then continue the Alps toward the Pyrenees and all the way through to the Carpathians, and then go on with the forested mountains right through to the Altaic range, so that you then have an east-west range that continues under the Earth and encloses the Earth like a ring. The Rocky Mountain-Andes Cordillera crosses that at a right angle, forming another ring. You can explain these two rings crossing one another so nicely as the structure of the Earth. Through that the students can get an idea that the Earth has an inner organization. You can do all this, but allow yourself enough time. You do not need to handle everything in geography at once.

Then we have mathematics. You have already taken up equations, haven’t you? How far have you come in exponents? Squaring, cubing, and more general exponents? Have you already cubed binomials and trinomials?

A teacher: There were no difficulties, but there was no reason to do the binomial law, that is, \((a + b)^2\), \((a + b)^3\), \((a + b)^4\).

Dr. Steiner: How do the students do that?

A teacher: I had them multiply them out.

Dr. Steiner: What I mean is, do your students know that \((a + b)^3 = a3\) and so forth? Can they do that? If you have not required that they learn it as a formula, then you have not begun with raising numbers to a power, and you have not had them figure the formula \(3553\) or \(3552\). I would continue in this way by having the children do the cubes for numbers using a formula. Then have them do the square roots and cube roots.

A teacher: I did not think it was important.

Dr. Steiner: In such things, it is not so important that children do things the way they will need them later, but that they practice a particular form of thinking. The form of thinking that they practice in finding the cube or square, or by taking the root of a number, has the peculiarity that it abstracts from the concrete numbers and then puts the numbers together in another way. Such work in the depths of the numerical construct is so formative for thought, that they have to do it.

Then they need more practical computations. I would certainly find it proper if you had children figure things that have a practical content, which is certainly in accord with your intentions. I would say, for instance, that if a watering can is cylindrical or conical, it contains a certain amount of water. How much water is that if the diameter of the base of one can is half that of another one?

I would then go on to approximations so that the children get an idea of that. Begin with a transit and how to find the average value in such practical things as weighing things with a balance scale. You could then continue on with examples in the exchange of money. Then, of course, we need to consider geometry. You should, of course, begin with computing volumes of bodies, and then I would advise you to begin with descriptive geometry.

A teacher describes what he did in physics.

Dr. Steiner: In physics you should try to do two things. In the first case, present acoustics and electricity, to which magnetism also belongs, so that the children can understand the telephone. In the second case, cover heat and mechanics and everything else the children need to understand a locomotive. That is enough for the ninth grade.

A teacher: Last year, we divided geography and I presented something about astronomy.

Dr. Steiner: Of course, in that connection, we should look at the Doppler Effect, that is, the movement of the stars in the line of vision. You did not discuss the movement of stars in the line of vision? You need to include everything the children need in order to understand the movement of the stars in the line of vision. You should work toward that goal.

A teacher: Then you don’t want any optics in physics? Only heat, mechanics, and electricity?

Dr. Steiner: You can add as much of optics as you need to explain the Doppler Effect. Be sure to also include acoustics.

A teacher: Are the conclusions about the movement of stars from shifts in spectral lines justified?

Dr. Steiner: Why not? It is certainly correct to conclude that if you have two spectra and find one line in one position and the same line in a different position in the other one, that has something to do with different distances. That is a proper conclusion.

A teacher: We could conclude that about the Sun.

Dr. Steiner: I would use the Doppler Effect only with double stars; I would not generalize it. You should use it only to show that the stars rotate around each other, since the general assumption is that the stars move cyclically in the direction of vision. Only go that far. Then, we have chemistry. What we already did in the eighth grade, the fundamentals of organic chemistry, what an alcohol is, what an ether is, we should continue in the ninth grade.

Anthropology: Continue with that so that the children gain a proper understanding of anthropology. That should move in concentric circles from grade to grade in such a way that you connect the remaining natural sciences with it.

Mr. Baumann, what do you think about music and singing in the ninth grade?

A teacher: I was unable to accomplish what I wanted because the students had so little previous training in music.

Dr. Steiner: Could you give the music lessons in the eurythmy hall if they do not conflict with eurythmy?

A teacher: There is hardly space for eurythmy.

Dr. Steiner: Then, we will never be able to bring the music instruction into order until we have the large hall. The musical instruction will never be what it should be until we have the large hall.

Two things are important. We should teach music as completely as possible. If we want to prepare the children, we cannot do too much with instruments since hearing poor instruments will ruin their sense of tone. That is an important point. We could certainly do well with the old style of church singing.

A teacher: I want to say something about the majors and minors and about the color of sound in pure tones.

Dr. Steiner: That is the exact material for the ninth grade, and it is certainly something we should strive for under all circumstances. We should look at some things a little theoretically and also give something for the feeling. Major and minor should become a feeling.

A teacher: In deportment class, I went into the differences between men and women. The children seemed interested in that.

Dr. Steiner: I think it would be nice if you connected that with singing and made the connection with male and female voices. Not much has been tried in this direction. It is quite certain that teaching this age child about observed differences between male and female singing voices would counteract the false sexual feelings that are so strong today. That would certainly have a good effect.

It is painful for me that you cannot move forward with the instruments. Playing instruments is something we cannot replace. Regarding private lessons, well, private lessons are private lessons. Here we must remember that, as we understand it, children should take up musical instruments in the general context of education. Private lessons do not help in that regard. It is certainly too bad we cannot do that. I fear it will be a long time before we get to it. A teacher: We have some instruments, but we need rooms, and we really need a teacher.

Dr. Steiner: We already discussed that. Is it only a question of rooms?

A teacher: We have about fifteen instruments. If we had even the chorus room, we could do things like Hayden’s “Children’s Symphony.”

Dr. Steiner: That would be good.

A question is asked about language class.

Dr. Steiner: At that age, I would emphasize recitation. You can learn much about the mastery of language through recitation. The children can gain a sense for idioms through recitation and then learn to apply that to other things. We can continue that in eurythmy and grammar.

In the shop class, I had thought we could cultivate things about art and a feeling for art indirectly. In shop, it is important to have the children do different things and always complete them. I wouldn’t have them make only useful things, but toys also, reasonable toys. I think it would be very nice if the children made little blacksmiths that make each other move alternately. The children will become dexterous. They can also make presents. I would work in that direction.

If we could also do something festive for the children, that is, have them gather moss and make Christmas crèches, so that they make the little sheep and so forth and paint it, they will learn a great deal. Of course, we shouldn’t neglect useful objects. They are particularly happy when they can make something like a ratchet noisemaker, things that are like a little practical joke.

We rattle, we rattle the twelve together.
The bells are coming from Rome.

A teacher: There is still the question of the handwork teacher. I have spoken with Miss S. She is a drawing teacher, but can also teach handwork.

Dr. Steiner: That would be just the thing if someone who was artistic took over the handwork class. We would have to be certain, though, that she is capable of it. She would fit in well.

Under certain circumstances, there is something else we should consider. She does not have one characteristic that another lady has. Miss Hauck is from here and is the daughter of the former professor Guido Hauck, who wrote an article, “Arnold Böcklin’s Realms of the Soul and Goethe’s Faust.” He also wrote “A Technical Explanation of Faust.” Hauck was one of the last. If she could decide to become a handwork teacher, we would have the advantage that she is from Schwabia, something that would be quite good. She has been teaching at a workers’ school, and for that reason I would consider not calling her here, because it would be good if she taught the people there. The workers’ schools say that people don’t need to learn frivolous things like geometry. Only things such as class struggle and preparation for the revolution should be taught. That is one thing, and the other is a recent event, namely, that the technical school has fired her. Perhaps Mr. Strakosch could give an opinion about whether it is necessary for factory mechanics to learn something about geometry. I would ask you to give your own opinion, but I think architecture and mechanical engineering would cease if technical schools no longer teach geometry. Everything would sink into barbarism. In mechanical engineering, you can’t put a peg into a hole. People can’t construct anything like that. This is all pure nonsense.

I think she would be suitable, but I fear that under our present circumstances, she might be too much. She was an assistant at the technical university for many years. We should consider these two women. For personal reasons, Miss S. would prefer not to be asked. Perhaps we could telegraph Miss Hauck tomorrow and ask if she can come.

For the seventh, eighth, and ninth grade independent religious instruction we could move into a freer form and give a theoretical explanation about such things as life before birth and after death, and all the consequences of a life before birth. We could give them examples. We could show them how to look at the major cultural connections and about the mission of the human being on Earth. You need only to look at Goethe or Jean Paul to see it. You can show everywhere that their capacities come from a life before birth.

We could then go on with a good picture that really reaches into the religious if we explained the body of the Laocoön. With the Laocoön the etheric body actually separated; thus, the physical body made such contortions. You can illustrate much through the breaking of the Laocoön’s physical body. You would need a group, but you can lift the discomfort about the dissolution of the human body into the religious.

We have decided about the Sunday services. We need to name somebody to replace Mrs. Koegel in teaching the children. I would ask for suggestions. The person needs to feel called upon to do this. Does someone want to do that? Would you like to do it with Miss Röhrle?

A teacher: A deaf and dumb girl has enrolled.

Dr. Steiner: She cannot come to the Waldorf School.

A class teacher asks about another child who has enrolled.

Dr. Steiner: What is with him? I feel bad about the boy.

A teacher: He is impossible in class.

Dr. Steiner: That may be only a passing thing. When I spoke with him, he certainly seemed as if he could improve. I am also convinced that if you do what I suggested with him, he will improve in half a year. We can certainly not hope he will improve if we completely isolate him. We can’t do that.

A teacher: Then my other children will be shortchanged.

Dr. Steiner: I think it is only temporary. It is probably connected with the fact that he just came into the school. That could certainly have an effect.

A teacher: He was terribly nervous.

Dr. Steiner: The child’s constitution is quite irregular. This is a boy who has something like—well, you can break your arm or leg on your physical body, but you cannot break your head—but this boy has a broken etheric head, and for that reason he is, of course, always nervous. That is more evident with him than with other children, but I think it is only temporary. In any event, we will have to tell the parents that they will need to be patient until we have the remedial class. Have you known him long? Was he always that way? His whole life becomes chaotic with every event. Is he taking any medication? Has he had childhood illnesses? I thought so. You said he had a mental dysfunction. You can counteract that with hypophsis cerebri. Does he have any siblings? There is a disturbance in his growth caused by something the mother had before he was born.

A teacher: She once told me she was half crazy the whole time.

Dr. Steiner: The boy came into this situation through the pregnancy. Then we will work with him and take him into the school as soon as Dr. Schubert’s remedial class begins.

Surely, you have more questions.

The question of Dr. Steiner’s position in the school organization is brought up again.

Dr. Steiner: Defining my position has only opportunistic value. It would have been good if I had been included at the time the faculty was reported to the government. It is important now only because government officials require us to be exact.

A teacher: Perhaps we could send them a complete list and put you at the top.

Dr. Steiner: That always looks strange, because they will compare it with the old lists.

A teacher: We still need to fix it, though.

Dr. Steiner: There isn’t much we can do other than to write and say we forgot it and want to revise the list. “We unfortunately forgot this last time and want to make a revision.” I don’t know of any other way around this. It certainly would look funny if we did nothing, or if we made a new list.

A question is asked regarding the opponents of anthroposophy.

Dr. Steiner: These rumors are always coming up. You see it everywhere in Switzerland. We are now trying to trace all the different variations of these despicable things with the goal of wiping away all traces of their machinations, and of their being able to say that I had done something with Anthroposophy and turned things around. These people spread teachings they say are mine and then they wipe away their tracks.

Is there anything else?

A teacher asks about the World School Association, which is to be situated in Dornach, but work in Germany. If a German section were to be founded now, then everything could be brought into order during the courses in Dornach.

Dr. Steiner: Don’t we need a World School Association before we can form a German section? Now the path toward a World School Association must begin from an international center.

We could center the World School Association in Dornach, but we do not need to begin it there. Before, we had a particular presentation that sharply emphasized that we still have only a small school, but we cannot grow since we must turn away many children. We can no longer say that, so we must now begin the World School Association differently. Of course, if we have a large number of visitors in Dornach, we could begin by creating a good attitude. I don’t think it should begin here, because we can no longer say there are a hundred children waiting at the gates of the school.

We now need to begin it differently. We could work in Dornach, but I had also thought we could begin in a more international place, The Hague, for instance. We still have reason to believe we can do something for our movement, but we would ruin everything if we founded the World School Association here. We can do all kinds of things for the Waldorf School. There is such a positive attitude here, but we may not found the Association here. At the time I had thought we could begin an energetic campaign, but I would now favor a foundation arising in London. That, however, is not yet achievable. Apart from that, I still hope that other things will move more quickly.

[Editor’s note: The remaining notes of this meeting are very erratic and uncertain, as to both the content and the speaker. Possible missing parts are indicated by an ellipsis.]

Dr. Steiner: I had thought before that I would have to do that with the World School Association. We have a number of anthroposophists in The Hague.

A teacher: I think they are all mixed up.

A teacher: You cannot depend upon H. He will never say he is an anthroposophist.

Dr. Steiner: If I were to go to The Hague, H. would certainly help. A teacher: As long as you are there!

Dr. Steiner: It doesn’t need to be more … it is enough if he can do one thing, and if he prepares the way.

A teacher: He blocks the way. He has hidden the fact that there is a Goetheanum. The students were surprised when they heard that it exists, although they were brought to Switzerland under H.’s guidance.

Dr. Steiner: That’s how people are, but you cannot move forward if you do not take people as they are.…

In addition to The Hague, Zurich and Geneva also came under discussion.

A teacher: Don’t we have to do some preparation here? We should think about the names of the individual schools. We do not see your goals.

Dr. Steiner: I do not believe it is particularly urgent to find names for the individual schools. What kind of conditions do you want to create from here?

A teacher: I am not really certain we have thought of everything.

Dr. Steiner: In the end, what is important is that you master the situation at the proper moment, and that is today. I already mentioned that. If we could provide our movement with such basic principles, we would get somewhere. We need to comprehend the world situation.

We must use things as they come. You see, for example, we started the publishing company here, but it has done little until now. However, two books appeared, Dr. Stein and the one by Polzer. These were only beginning works, but in large editions. We sold both books in only a few weeks. Someone said today that the book against Traub also sold out. People are just sleepy there. The movement would move forward if people would just move with the stream. As such, the stream is already there, but no one is swimming in it. We can certainly say that the current is there, but no one is swimming in it. You can see that from the fact that my public lectures are always well attended. It is certainly true that movement is there, but no one thinks about the fact that there is such movement.

In reality—the things I have to say are confidential, but I need to make a remark—the leadership of The Coming Day does not realize there is a threefold movement. That is not something that we need to advertise. We need only to know that a sleepiness exists. Many things begin and then stop. If I am to give everyone an individual task, then I can say only that everything can happen. Then our meetings should definitely not last until three in the morning. You will find the least amount of support in Berlin. There is no interest there. But even in Berlin, we could accomplish something if I could be there for a week. I cannot do it in three days. In Berlin, people don’t see beyond the walls of their own city.

A teacher: When could we do something in The Hague?

Dr. Steiner: When I see there is some interest, we can begin to think about doing something in that connection in Dornach. A teacher: Then we will have to decide how we can generate some interest.

Dr. Steiner: Yes, you see we have to learn how to generate interest in a more noble sense. If you look at the Haaß-Berkow Group with all their noise, you can see they certainly have a knack for creating interest. It must be possible, for example, when people come from outside, to have other titles for our presentations. It is important that we create interest, but we do not need to do it in a negative way. It is important to generate interest rather than simply discuss how. When so many people gather in one place, there is much we can do from person to person.

For the purposes of founding the World School Association, it is important to generate the proper interest. Suppose you can get fifty people to believe we should found such a World School Association. If the people from Dornach then travel and work in the proper way, that would mean that three weeks later, five hundred, and six weeks later, five thousand, would believe we should found a World School Association. You need to have the guts to create such an opinion in a number of people.

A teacher: Could the Waldorf teachers work in that way following the lectures?

Dr. Steiner: Of course, you can do that, but creating the opinion would have to move in parallel. Why is it that an esprit de corps, in the best sense of the word, never arises in something like the Anthroposophical Society?

Several teachers attempt to answer that question.

Dr. Steiner: As long as we were simply the Anthroposophical Society, all that was not important. We did not need money. Now, we have the misfortune that we do need it. It is not that we are greedy, but somehow we must support the movement. We can accomplish that only by generating interest. Now, this is very painful for me, many people who should be doing something have a certain kind of inner opposition. They do not do what I think is right, but something else. They have considerable resistance. That is common in our time, as though we could work out of the spirit and need no money. If you need money, you have to do something. It does not have to be unidealistic, but you must do something. I believe there is much more opposition than you might suppose, an inner opposition. Thus, there is a resistance. There is a sleepiness, a formation of cliques. It would be good if we could develop an esprit de corps.

We cannot form a section of something that does not yet exist.

A teacher: Well, the impetus must arise somewhere.

Dr. Steiner: It must come from a more extended group.

A teacher: Perhaps we could approach the representatives of the local school movements and warm them to the idea of the World School Association. For example, Principal B. in Br.

Dr. Steiner: It is not our concern to publicize the name of the World School Association, but to put such an organization into the world. B. is interested enough. The moment we have the World School Association, he will join and be active. For B. in Br., that means nothing more than another opportunity for more freeloading. It is unimportant whether you go around and gather money as the Waldorf faculty or as the World School Association. That is only a new name for the same thing. We need to create a real organization, an organization in itself.

A teacher: We need to make use of the time of the Dornach course.

Dr. Steiner: We will have to get those people to carry the thoughts of political agitation. We cannot get much from them directly, they are just poor wretches who would rather receive something. We certainly have such people. What is important is that these people carry the thoughts and spread them. We will have to keep those agitators warm. If we inaugurate something in The Hague—it does not need to be an association, we only need to begin political agitation—if we can begin to do that in The Hague, we should not forget that there is also a strong interest in doing something to help Central Europe. People already want that. If we can find the right tone, something will happen. We will need to try to articulate the feelings that exist so they go in the right direction. The perspective already exists, and that is something we could achieve. We could soon achieve something if the souls would awaken. You are already awake enough. It would be good if you could send forth something clever from Dornach with the same strength.

It would be better if the beggars and hoboes did not form the association as something to combat poverty, but that people who have something in their pockets do it.

There is some discussion concerning the course to be held in Stuttgart in the coming winter, and there are reports about what the teachers intend to present.

Dr. Steiner: There has been much talk, but we must do something. My only desire is that you do not offer college level lectures that then fall flat. That would be terrible. I would say something about Anthroposophy and philosophy.

A teacher: We had considered giving lectures each semester.

Dr. Steiner: We could group the subjects differently. I wouldn’t do it in the old way. I would group them more objectively. Mr. von Baravalle, you can certainly take care of Einstein’s theories and quantum theory.

A teacher: I think we can present it more easily to the students. The people here will certainly understand it.

Dr. Steiner: I think the ideas of projective geometry are very promising. I agree with what you have presented as a program. The people will certainly have a very different kind of picture when, aside from being able to determine an ellipse from an equation, they can comprehend the creation of an ellipse from a bundle of rays. That is quite a lot.

Perhaps it would be interesting to first give, for example, the basic concepts of analytical geometry and then those of projective geometry. You could then handle conical sections analytically and projectively. Now, there is usually a course for analytical geometry and then one for projective. It would be very interesting to teach the whole theory of conical sections analytically and projectively.

I think we need to close for today. I would certainly advise you to consider the courses in Dornach. Bring your plans with you. In Dornach, our direction is more toward people, but students want to have it more toward subjects. We could certainly specialize things. Dr. Schubert, there is certainly not much research about the soul of language.

I hope that our working together will develop more in the way I mentioned at the beginning today.

As you can probably imagine, it is not easy for one who is free from a fanatical or sectarian attitude to accomplish the kind of education, based on knowledge of the human being that we have spoken of in the past few days. Many of you will have noticed already that what is considered here to be both right and good in education differs in many ways from what is found in conventional forms of education, with their regulations, curricula, and other fundamental policies. In this respect, one finds oneself caught in a dilemma.

On the one hand, we stand on the firm ground of a pedagogy that derives from objective knowledge, and that prescribes specific curricular and educational tasks for each year (as you will have discovered already from what you have heard so far). To ascertain what must be done in this education, we take our cue from the children themselves; and not only for each year, but also for each month, each week, and, in the end, each day. Here I feel justified in expressing appreciation for how much the teachers of the Waldorf schools have responded to the objective demands of a truly grounded pedagogy, and also for their insight into how this pedagogy is related to the needs of the growing child.¹ They have come to realize that not a single detail of this pedagogy is arbitrary, that everything in it is a direct response to what can be read in the child's own nature. This represents one side of what has led to the dilemma. The other side consists of demands made by life itself. Those who are free of any fanaticism despite their own ideals (or whatever else you choose to call these things), and who feel the need for firm roots in life's realities, experience this other aspect with particular acuity.

Sectarianism to any degree or fanatical zeal must never be allowed to creep into our educational endeavors, only to find at the end of the road that our students do not fit into life as it is; for life in the world does not notice one's educational ideals. Life is governed by what arises from the prevailing conditions themselves, which are expressed as regulations concerning education, as school curricula, and as other related matters, which correspond to current ways of thinking. And so there is always a danger that we will educate children in a way that, though correct in itself, could alienate them from life in the world—whether one considers this right or wrong. It must always be remembered that one must not steer fanatically toward one's chosen educational aims without considering whether or not one might be alienating one's students from surrounding life.

Opponents of anthroposophy have often attributed fanaticism and sectarianism to this movement, but this is not the case, as you will see. On the contrary, it is precisely these two attributes that are alien to its nature. They may appear within some individual members, but anthroposophy itself always strives to enter fully into the realities of life. And just because of this, one is only too aware of the difficulties encountered in dealing with the practical sides of life. From the very beginning of the Waldorf school something had to be done. It is difficult to give it a proper name, but something bad or negative had to be agreed upon—that is, a kind of compromise—simply because this school is not grounded in fanaticism but in objective reality. At the very beginning, a memorandum addressed to the local school authorities had to be worked out. In it I made the following points: During the first three years the students in our school are to be educated, stage by stage and wherever possible, according to what is considered relevant to their inner needs. At the same time, the standards generally achieved in other schools are to be respected to the extent that, after completion of the first three years, the students of the Waldorf school should be able to fulfill the necessary requirements for entering corresponding classes in other schools, if desired. Such an offer, for our teachers, amounted to an “ingratiating compromise”—forgive this term, I cannot express it otherwise. A realistic mind has to take such a course, for discretion is essential in everything one does. A fanatic would have responded differently. Naturally, many difficulties have to be ironed out when such a policy is chosen, and many of our teachers would find it preferable to steer a straight course toward our aims and ideals. Lengthy and minutely detailed discussions occurred before a passage was found through these two conflicting approaches.

Another point in my memorandum was that, after completion of their twelfth year—that is, when our pupils are in the sixth grade, counting upward from the first grade—they should again be able to fulfill the requirements for entry into the corresponding class in another school. My choice for this particular age is based on the fact that it marks the end of a period of development, as already described during a previous meeting. And finally, it was presented in the memorandum that, in their fourteenth year, our students should have reached again the necessary standards of learning that would enable them, if desired, to change schools.

In retrospect, one could say that during the first three grades this plan has worked fairly well. At that level it has been tolerably successful. With a great deal of effort and trouble, it is still workable until the students' twelfth year. However, the real difficulties begin during the following years, for out of a dark subconsciousness, some knowledge of what is happening in a young child lingered from the distant past into our present time, however dim this insight may have become today. And because of this it is now customary to send children to school when they are losing their first teeth. Today people hardly realize that these two things are connected. Nevertheless, entering school at about six is still the result of ancient wisdom, passed on through the ages, which today has become only vague and instinctive. Since these things are no longer recognized, however, there is a tendency toward arbitrarily establishing the age for entering school at the completion of the sixth year, which is always a little premature, and therefore not in keeping with the child's nature. There is nothing one can do about it, because if parents do not send their children to school when they have completed their sixth year, the police or bailiff, or whatever else such people are called, will come and take the children to school.

However, as previously mentioned, it is relatively easy to work with this compromise during the first three years. Admittedly, if one or another student has to leave the Waldorf school for another school during this time because of circumstance, one is usually told that such students are behind in reading and writing. They may be considered far ahead in artistic subjects, such as in drawing or eurythmy, but these, so we are told, are not generally considered to be very important.

Such official judgments, however, can even be seen as an affirmation of Waldorf methods! They prompt me to tell you something interesting about the young Goethe.² If you look at his spelling, even when he was much older than seven or eight, you will find it full of atrocious mistakes. It is easy to deduce from this that far more is expected of an eight-year-old child today (if “more” is the right word) than what Goethe managed to achieve at seventeen (only with regard to spelling, of course). This certainly demonstrates that there is also another way of judging the situation, for Goethe owed much to the fact that, even at the age of seventeen, he was still likely to make spelling errors because, not having been too fettered to rigid rules, his inner being could remain flexible with regard to the unfolding of certain soul forces. If one knows how these things interact with each other (and a more sensitive kind of psychology is needed for this than is frequently encountered today) one will be no more influenced by adverse criticism than by the superficial criteria of such a historical fact, which is interesting, at least.

Another interesting example can be found in so-called Mendelisms, which emerged around the beginning of the twentieth century (perhaps even around the end of the nineteenth century), and which was considered by natural scientists to be the best theory for explaining the phenomena of heredity. It received its name from a certain Gregor Mendel,³ a botanist who lived during the middle of the nineteenth century and was also a teacher at a Realschule in Moravia.⁴ Gregor Mendel made careful experiments with plants in order to investigate their inherited properties. His writings remained obscure for a long time, only to surface again toward the turn of the century, to be hailed as the most convincing theory regarding heredity.

Now it is interesting to consider the biography of Gregor Mendel. As our Austrian friends here know, monastic clerics had to pass an examination before they could become eligible for a teaching post at a high school. Mendel failed his exam brilliantly, which meant that he was considered incapable of becoming a high school teacher. But an Austrian regulation existed permitting failed candidates to retake their exams after a certain period of time. Gregor Mendel did so and again failed spectacularly. I believe that even today in Austria such a person could never find a high school teaching position. In those days, however, regulations were a little less stringent. Because of a shortage of teachers at the time, even failed candidates were sometimes hired as teachers, and so Gregor Mendel did finally become a high school teacher, even though he had twice failed his exam. Since this had been made possible only through the grace of the headmaster, however, he was considered to be a second-rate staff member by his colleagues and, according to the rules governing high school teachers, he was not entitled to add “Ph.D.” to his name. Successful exam candidates usually write these abbreviated degrees after their names, for example, “Joseph Miller, Ph.D.” In the case of Gregor Mendel these letters were missing, the omission of which indicated his inferior position. Well, several decades passed, but after his death this same individual was hailed as one of the greatest naturalists!

Real life presents some strange examples. And, although it is impossible to plan the education of young people to suit the practical demands of later life (since, if this were the only aim, some very strange requests would certainly be made), even though one cannot adapt the curricula to what life itself will bring to maturity later on, one must nevertheless be ready to listen with inner clarity and a sense of psychology to what the many occurrences in life are trying to tell us, with regard to both primary and secondary education. So it could certainly be said that it is not really a tragedy when a Waldorf student has to leave during the third grade, a student who has not yet reached the same level of achievement in certain elementary skills as students in another school, who were drilled using bad methods, the harmful effects of which will surface only later in life. Many life stories could be told to substantiate this claim. Strange things sometimes show up when one looks at obituaries. R¶ntgen, for example, was also excluded from teaching at a high school, and only through the special kindness of an influential person was he allowed to gain a teaching post at all. [Wilhelm Konrad von Röntgen (1845–1923) German physicist, discoverer of the “Röntgen” rays or X-rays.] As already said, one cannot base one's educational ideas on such things, but they should be noticed, and one must try to comprehend their significance through a more discriminating psychology.

Returning to our point, after the twelfth year it becomes increasingly difficult to find a workable compromise in our way of teaching. Until the twelfth year it is just possible to do so, as long as one really knows what is going on inside the students. But afterward, the situation begins to get more and more difficult, because from that time on, the curricula and the required standards for achievement no longer have any relationship to the nature of the growing human being; they are chosen entirely arbitrarily. The subject matter to be covered in any one year is chosen entirely autocratically, and one simply can no longer bridge the conflicting demands, on the one hand, from the powers that be, and, on the other hand, those that arise directly from the evolving human being. Remember what I said yesterday: by the time puberty is passed, the adolescent should have been helped toward developing sufficient maturity and inner strength to enter the realm of human freedom. I referred to the two fundamental virtues: gratitude, for which the ground has to be prepared before the change of teeth, and the ability to love, for which the ground needs to be prepared between the change of teeth and puberty; this was the theme developed yesterday.

Furthermore, we have seen that, with regard to the ethical life, the soul life of the child must also experience feelings of sympathy and antipathy toward what is good and evil. If one approaches a student at this age with a “thou shalt” attitude, proper development will be hindered in the years to come. On the other hand, when one instead moves the pre-adolescent child, through natural authority, to love the good and hate the evil, then during the time of sexual maturity, from the inner being of the adolescent, the third fundamental virtue develops, which is the sense of duty. It is impossible to drill it into young people. It can only unfold as a part of natural development, based only on gratitude—in the sense described yesterday—and on the ability to love. If these two virtues have been developed properly, with sexual maturity the sense of duty will emerge, the experience of which is an essential part of life

What belongs to the human soul and spirit realm has to develop according to its own laws and conditions, just as what belongs to the physical realm must obey physical laws. Just as an arm or a hand must be allowed to grow freely, according to the inner forces of growth, just as these must not be artificially controlled by, for example, being fixed into a rigid iron frame—although in certain places on Earth there is a custom of restricting the free growth of feet similar to the way we impede the free unfolding here of the child's soul life—so must adolescents feel this new sense of duty arising freely from within. The young person will then integrate properly into society, and Goethe's dictum will find its noblest fulfillment: “Duty is a love for what one demands of oneself.” Here again you see how love plays into everything, and how the sense of duty must be developed so that one eventually comes to love it. In this way one integrates properly as a human being into society. And then, from the previous experience of right authority, the ability to support oneself by one's own strength will evolve.

What is finally revealed as genuine piety, when seen with spiritual eyes, is the transformed body-related, natural religiousness during the time before the change of teeth, which I described to you in fair detail. These are all things that must be rooted deeply in a true pedagogy, and applied practically. Soon enough, one will realize how necessary it is to allow the curriculum—from the twelfth year until puberty, and, most of all, after puberty—to be more and more inclined toward practical activities. In the Waldorf school, the ground for this task is prepared early. In our school, boys and girls sit side by side. Although interesting psychological facts have emerged from this practice alone—and each class has its own psychology, of which we will speak more tomorrow—one can definitely say: if one lets boys and girls practice their handcrafts side by side as a matter of course, it is an excellent preparation for their adult lives. Today there are only a few men who recognize how much the ability to knit can help toward healthy thinking and healthy logic. Only a few men can judge what it means for one's life to be able to knit. In our Waldorf school, boys do their knitting alongside the girls, and they also mend socks.

Through this practice, the differentiation between the types of work performed by the two sexes will find its natural course later on, should this become necessary. At the same time, a form of education is being implemented that considers fully the practical aspects of the students' future lives.

People are always extremely surprised when they hear me say (and the following assertion not only expresses my personal conviction, but is based on a psychological fact) that I cannot consider anyone to be a good professor in the full meaning of the word unless that person can also mend a shoe in an emergency; for how could it be possible for anyone to know something of real substance about being and becoming in the world, unless that person can also repair a shoe or a boot if the situation demands it? This is, of course, a rather sweeping statement, but there are men who cannot even sew on a button properly, and this is a lamentable failing. Knowledge of philosophy carries little weight, unless one can also lend a hand to whatever needs doing. This is simply part of life. In my opinion, one can only be a good philosopher if one could have just as well become a shoemaker, should this have been one's destiny. And, as the history of philosophy shows, it sometimes happens that cobblers become philosophers.⁵

Knowledge of the human being calls on us to make adequate provision in our curricula and schedules for preparing pupils for the practical side of life. Reading in the book of human nature, we are simply led to introduce the children—or rather, the young men and women, as we should call them now—to the art of setting up a loom and weaving. From there it follows quite naturally that they should also learn to spin, and that they gain a working idea of how paper is made, for example.

They should be taught not only mechanics and chemistry, but also how to understand at least simple examples of mechanical and chemical processes used in technology. They should reproduce these on a small scale with their own hands so they will know how various articles are manufactured. This change of direction toward the more practical side of life must certainly be made possible. It has to be worked toward with honest and serious intent if one wants to build the proper curriculum, especially in the upper classes.

But this can place one in terrible difficulties. It is just possible to equip children under nine with sufficient learning skills for a transfer into the fourth grade of another school, without neglecting what needs to be done with them for sound pedagogical reasons. This is also still possible in the case of twelveyear-olds who are to enter the seventh grade. It is already becoming very difficult indeed to bring pupils to the required standards of learning for their transfer to a high school. Tremendous difficulties have to be overcome if pupils from our higher grades have to change to a high school.

In such cases one would do well to recall ancient Greece, where a wise Greek had to put up with being told by an Egyptian, “You Greeks are like children—you know nothing about all the changes the Earth has gone through.” A wise Greek had to listen to the judgment of a wise Egyptian. But nevertheless, the Greeks had not become so infantile as to demand of a growing youth, who was to be educated in one or another particular subject, that knowledge of the Egyptian language should first be acquired. They were very satisfied that the young person use the native Greek language. Unfortunately, we do not act today as the Greeks did, for we make our young people learn Greek. I do not want to speak against it; to learn Greek is something beautiful. But it is inconsistent with fulfilling the needs of a particular school age. It becomes a real problem when one is told to allocate so many lessons to this subject on the schedule at a time when such a claim clashes with the need for lessons in which weaving, spinning, and a rough knowledge of how paper is made should be practiced. Such is the situation when one is called on to finalize the schedule! And since we very well know that we shall never receive permission to build our own university anywhere, it is absolutely essential for us to enable those of our pupils who wish to continue their education at a university, technical college, or other similar institution, to pass the necessary graduation exam.

All this places us in an almost impossible situation, with almost insurmountable difficulties. When one tries to cultivate the practical side in education, prompted by insight into the inner needs of adolescent pupils, one has to face the bitter complaints of a Greek teacher who declares that the exam syllabus could never be covered with the amount of time allocated to the subject, and that, consequently, the candidates are doomed to fail their exams.

Such are the problems we have to tackle. They certainly show it is impossible for us to insist on pushing our ideals with any fanatical fervor. What will eventually have to happen no longer depends solely on the consensus of a circle of teachers about the rights and wrongs of education. Today it has become necessary for much wider circles within society to recognize the ideals of a truly human education, so that external conditions will render it possible for education to function without alienating pupils from life. This is obviously the case if, after having gone through a grammar school kind of education in one's own school, pupils were to fail their graduation exams, which they have to take somewhere else.⁶

Speaking of failing an exam—and here I am speaking to specialists in education—I believe that it would be possible to make even a professor of botany, however clever, fail in botany—if that were the only intention! I really believe such a thing is possible, because anyone can fail an exam. In this chapter of life also, some very strange facts have shown up. There was, for example, Robert Hamerling, an Austrian poet, whose use of the German language was later acclaimed as the highest level any Austrian writer could possibly attain.⁷ The results of his exam certificate, which qualified him for a teaching position at an Austrian Gymnasium, make interesting reading: Greek—excellent; Latin—excellent; German language and essay writing—hardly capable of teaching this subject in the lower classes of a middle school. You actually find this written in Hamerling's teaching certificate! So you see, this matter of failing or passing an exam is a very tricky business.

The difficulties that beset us, therefore, make us realize that society at large must provide better conditions before more can be accomplished than what is possible by making the kind of compromise I have spoken of. If I were to be asked, abstractly, whether a Waldorf school could be opened anywhere in the world, I could only answer, again entirely in the abstract, “Yes, wherever one would be allowed to open.” On the other hand, even this would not be the determining factor because, as already said, in the eyes of many people these are only two aspects of one and the same thing. There are some who struggle through to become famous poets despite bad exam results in their main subject. But not everyone can do that. For many, a failed graduation exam means being cast out of the stream of life. And so it must be acknowledged that the higher the grade level in our school, the less one can work toward all of one's educational ideals. It is something not to be forgotten. It shows how one has to come to terms with actual life situations.

The following question must always be present for an education based on an understanding of the human being: Will young people, as they enter life, find the proper human connection in society, which is a fundamental human need? After all, those responsible for the demands of graduation exams are also members of society, even if the style and content of their exams are based on error. Therefore, if one wants to integrate Waldorf pedagogy into present social conditions, one has to put up with having to do certain things that, in themselves, would not be considered right or beneficial. Anyone who inspects our top classes may well be under the impression that what is found there does not fully correspond to the avowed ideals of Waldorf pedagogy. But I can guarantee you that, if we were to carry out those ideals regardless of the general situation—and especially, if we attempted to make the transition to the practical side of life—all of our candidates for the graduation exam would fail! This is how diametrically opposed matters are today. But they have to be dealt with, and this can be done in great variety of ways. At the same time, awareness has to emerge regarding the degree of change necessary, not just in the field of education, but in all of life, before a truly human form of education can be established.

Despite all obstacles, the practical activities are being accomplished in the Waldorf school, at least to a certain extent—even though it does happen, now and then, that they have to be curtailed in some cases because the Greek or Latin teacher claims some of these lessons. That is something that cannot be avoided.

From what I've said, you can see that puberty is the proper time to make the transition, leading the adolescent into the realities of ordinary life. And the elements that will have to play more and more into school life, in a higher sense, are those that will make the human individual, as a being of body, soul, and spirit, a helpful and useful member of society. In this regard, our current time lacks the necessary psychological insight; for the finer interrelationships in the human spiritual, soul, and physical spheres are, in general, not even dreamed of. These things can be felt intuitively only by people who make it their particular task to come to understand the human psyche.

From personal self-knowledge I can tell you in all modesty that I could not have accomplished in spiritual science certain things that proved possible, if I had not learned bookbinding at a particular time in my life—which may seem somewhat useless to many people. And this was not in any way connected with Waldorf pedagogy, but simply a part of my destiny. This particularly human activity has particular consequences to most intimate spiritual and soul matters, especially if it is practiced at the right time of life. The same holds true for other practical activities as well. I would consider it a sin against human nature if we did not include bookbinding and box-making in our Waldorf school craft lessons, if it were not introduced into the curriculum at a particular age determined by insight into the students' development. These things are all part of becoming a full human being. The important thing in this case is not that a pupil makes a particular cardboard box or binds a book, but that the students have gone through the necessary discipline to make such items, and that they have experienced the inherent feelings and thought processes that go with them.

The natural differentiation between the boys and girls will become self-evident. Yet here one also needs to have an eye for what is happening, an eye of the soul. For example, the following situation has come up, the psychology of which has not yet been fully investigated, because I have not been able to spend enough time at the Waldorf school. We will investigate it thoroughly another time. But what happened was that, during lessons in spinning, the girls took to the actual spinning. The boys also wanted to be involved, and somehow they found their task in fetching and carrying for the girls. The boys wanted to be chivalrous. They brought the various materials that the girls then used for spinning. The boys seemed to prefer doing the preparatory work. This is what happened and we still need to digest it from the psychological perspective.

But this possibility of “switching our craft lessons around”—if I may put it that way—allows us to change to bookbinding now, and then to box-making. All are part of the practical activities that play a dominant role in Waldorf pedagogy, and they show how an eye for the practical side of life is a natural byproduct for anyone who has made spiritual striving and spiritual research the main objective in life. There are educational methods in the world, the clever ideas of downright impractical theoreticians, who believe they have eaten practical life experience by the spoonful, methods that are nevertheless completely removed from reality. If one begins with theories of education, one will end up with the least practical results. Theories in themselves yield nothing useful, and too often breed only biases. A realistic pedagogy, on the other hand, is the offspring of true knowledge of the human being. And the part played by arts and crafts at a certain time of life is nothing but such knowledge applied to a particular situation. In itself this knowledge already presents a form of pedagogy that will turn into the right kind of practical teaching through the living way in which the actual lessons are given. It becomes transformed into the teacher's right attitude, and this is what really matters. The nature and character of the entire school has to be in tune with it.

And so, in the educational system cultivated in the Waldorf school, the center of gravity iis within the staff of teachers and their regular meetings, because the whole school is intended as one living and spirit-permeated organism. The first grade teacher is therefore expected to follow with real interest not only what the physics teacher is teaching to the seventh grade, but also the physics teacher's experiences of the various students in that class. This all flows together in the staff meetings, where practical advice and counseling, based on actual teaching experience, are freely given and received. Through the teaching staff a real attempt is made to create a kind of soul for the entire school organism. And so the first grade teacher will know that the sixth grade teacher has a child who is retarded in one way or another, or another who may be especially gifted. Such common interest and shared knowledge have a fructifying influence. The entire teaching body, being thus united, will experience the whole school as a unity. Then a common enthusiasm will pervade the school, but also a willingness to share in all its sorrows and worries. Then the entire teaching staff will carry whatever has to be carried, especially with regard to moral and religious issues, but also in matters of a more cognitive nature.

In this way, the different colleagues also learn how one particular subject, taught by one of the teachers, affects a completely different subject taught by another teacher. Just as, in the case of the human organism, it is not a matter of indifference whether the stomach is properly attuned to the head, so in a school it is not insignificant whether a lesson from nine to ten in the morning, given to the third grade, is properly related to the lesson from eleven to twelve in the eighth grade. This is in rather radical and extreme terms, of course. Things do not happen quite like that, but they are presented this way because they correspond essentially to reality. And if thinking is in touch with reality, judgments about matters pertaining to the sense-perceptible world will differ greatly from those based on abstract theories.

To illustrate this point I would like to mention certain lay healers who give medical treatment in places where this is not illegal. They are people who have acquired a certain measure of lay knowledge in medicine. Now one of these healers may find, for example, that a patient's heart is not functioning normally. This may be a correct diagnosis, but in this case it does not imply that the cure would be to bring the heart back to normality. And according to such a lay healer, the patient may have adapted the entire organism to the slightly abnormal function of the heart. This means that if now one were to get the heart to work normally again, such a “cured” heart, just because of its return to normality, might upset the entire organism, thus causing a deterioration of the patient's general condition. Consequently the therapy could actually consist of leaving the heart as it is, with the recommendation that, should the symptoms of the slight heart defect return, a different course of treatment should be given from what would normally be done through the use of medications under similar circumstances.

I said yesterday that educating and healing are related activities. And so something similar is also called for in the field of education. That is, a kind of conceptual and sensitive feeling approach, both comprehensive and in touch with reality, since it would have to apply to other realms of cognition directly related to practical life.

If we look at what contemporary anatomy and physiology tell us about the human being—not to mention psychology, which is a hodgepodge of abstractions anyway—we find a certain type of knowledge from which a picture of the human being is manufactured. If this picture is used as a means of selfknowledge, it creates the impression that we are merely a skeleton. (Within certain limits, knowledge of the human being is also self-knowledge—not the introspective kind, but rather a recognition of essentially human qualities found in each individual.) If, when looking at ourselves, we had to disregard everything within and around our skeleton, we would naturally conclude that we were only skeletons. This is how the whole human being—body, soul, and spirit—would appear to us if we used only what contemporary anatomy and physiology offers as a picture of the human being. Psychology needs to truly permeate the human psyche with spirit. If this is done, we can follow the spiritual element right into the physical realities of the body, because spirit works in every part of the human body.

I have already said that the tragedy of materialism is its inability to understand the true nature of matter. Knowledge of spirit leads to true understanding of matter. Materialism may speak of matter, but it does not penetrate to the inner structures of the forces that work through matter. Similarly, pedagogy that observes only external phenomena does not penetrate to the regions of the human being that reveal what should be done about practical life. This causes a situation that, to the spiritual investigator, is very natural, but would appear paradoxical for many people. They wonder why a pedagogy grown from anthroposophy always emphasizes the

necessity of training children at specific ages in certain practical activities—that is, the necessity of training them in the correct handling of material processes. Far from leading students into a foggy mysticism, the principles and methods of the education based on anthroposophical research will not estrange them from life. On the contrary, it will induce spirit and soul substance to penetrate their physical bodies, thus making them useful for this earthly life, and at the same time, provide them with the proper conditions to develop inner certainty. This is why we feel it necessary to expand the practical type of work, and, of course, difficulties therefore increase with the beginning of every new school year when we have to add a new class to the existing ones (we began with eight grades, adding the ninth, tenth, and eleventh, and we are about to open our first twelfth grade).

This has led to the situation where, while other problems facing the anthroposophical cause were being dealt with very recently, a memorandum was handed in by the pupils of the current highest grade level in the Waldorf school. Those among them who were expecting to have to take their graduation exam had worked out a remarkable document, the deeper aspects of which will be appreciated only when the whole matter is seen in the proper light. They had sent more or less the following memorandum to the Anthroposophical Society:

Since we are being educated and taught in the sense of the true human being⁸ and, consequently, since we cannot enter existing types of colleges, we wish to make the following proposal to the Anthroposophical Society: That a new anthroposophical college is to be founded where we can continue our education.

No negative judgment regarding colleges in general is implied in this wording, although such judgments are frequently encountered in contemporary society.

All of this presents us with the greatest difficulties. But since you have made the effort to come here to find out what Waldorf pedagogy is all about—something we very well know how to appreciate—these problems should also be aired. Any sincere interest in what is willed in this education deserves a clear indication of all the difficulties involved.

Thus far, Waldorf pedagogy is being practiced only by the teachers of the one existing Waldorf school, and there we find our difficulties increase the higher we go with the school. I can only assume that the problems would be even greater in a college operated anthroposophically. But since such a college is only a very abstract ideal, I can only speak about it hypothetically. It has always been my way to deal directly with the tasks set by life, and this is why I can talk about this education only up to the twelfth grade, which is opening soon. Things that belong to a misty future must not take up too much time for people standing amid life, since it would only detract from the actual tasks at hand.

One can say only that problems would increase substantially, and that obviously there would be two kinds of difficulties. First, if we were to open a college, our exam results would not be recognized as proper qualifications, which means that successful candidates could not take up professional positions in life. They could not become medical doctors, lawyers, and so on; professions that in their present customary forms are still essential today. This presents one side of the problem. The other side would conjure up really frightening prospects, if certain hard facts did not offer relief from such anxieties; for, on the strength of the praiseworthy efforts made by our young friends, an association has actually been founded with the express aim of working toward the creation of such a college, based on the principles of Waldorf pedagogy. The only reason there is no need to feel thoroughly alarmed about the potential consequences of such an endeavor is that the funds needed by this association will certainly not reach such giddy heights that anyone would be tempted to seriously consider going ahead with the project. The underlying striving toward this aim is thoroughly laudable, but for the time being it remains beyond the realm of practicality. The real worry would come only if, for example, an American millionaire were to suddenly offer the many millions needed to build, equip, and staff such a college. The best one could do in such a situation would be to promote, en masse, the entire teaching staff of the Waldorf school to become the teachers of the new college. But then there would no longer be a Waldorf school!

I am saying all this because I believe actual facts are far more important than any kind of abstract argument. While acknowledging that the idea of basing education, including college education, on true knowledge of the human being represents a far-reaching ideal, we must not overlook the fact that the circle of those who stand firmly behind our ideals is extremely small. This is the very reason one feels so happy about every move toward an expansion of this work, which may gain further momentum through your welcome visit to this course. At the same time, one must never lose sight of all that must happen so that the Waldorf ideal can rest upon truly firm and sound foundations. This needs to be mentioned within the context of this course, for it follows from the constitution of the Waldorf school.

Tomorrow, in the concluding lecture, I would like to tell you more about this constitution of the Waldorf school—about how it is run, about what the relationship should be between teachers and students, as well as the interrelationships of pupils among themselves, and teachers among themselves. Furthermore, I would like to speak about what, in our way of thinking, are the proper methods of dealing with exams and school reports, so that they reflect knowledge of the human being.

• 1. In August and September 1919, Rudolf Steiner gave three courses to the teachers of the first Waldorf school, which was founded by the industrialist Emil Molt for the children of the workers in his cigarette factory, and which was opened on September 7, 1919.
• 2. Johann Wolfgang von Goethe (1749–1832) German poet, scientist, and philosopher.
• 3. Gregor Johann Mendel (1822–1884) Austrian botanist. He became a monk in the order of Saint Augustine in 1843, and taught in a technical school from 1854 until 1868, when he became abbot. He is known for his experiments in breeding peas in the monastery garden, and from the statistics gathered, he established certain laws concerning heredity, which became the foundation of the science of genetics.
• 4. Realschule (or Realgymnasium) is the high school equivalent in Germany for preparation in the sciences, trades, or technical studies, whereas Gymnasium usually refers to a high school for classical preparation toward university study.
• 5. For example, Jakob Böhme (1575–1624), the shoemaker from Görlitz, whose influence has been far-reaching in Western philosophical and spiritual streams.
• 6. Waldorf school pupils had to take the required graduation exams (Abitur) at a state school.
• 7. Robert Hamerling (1830–1889) Austrian poet and philosopher.
• 8. they had somehow gleaned this

Dear Friends,Yesterday I began to speak about the path that has been sought to arrive at a baptismal ritual, and I introduced it by pointing out that in these rituals there must be a real connection between an insight into the supersensible worlds and what takes place here in the ceremony. We have perhaps seen from this that if we are to speak of a real ceremony, we have to relate to the world somewhat differently than we do today. You will perhaps understand me even better if I say the following.

Today, people strive in the outer world for knowledge of natural laws. They consider this knowledge to be something that they set as a goal and believe that it must be achieved unconditionally as a kind of last resort. Now, when anthroposophical spiritual science is more widely recognized, it will be something very surprising when people find that the natural laws they talk about today only apply — (it is drawn on the board) if this is the earth — a certain distance beyond the earth, but not beyond that. For example, at a certain height, the chemist would try in vain to carry out his laboratory experiments in the usual way, not only because what he imagines analogous to the laws of the earth does not prevail there, but because completely different laws prevail there. While, for example, a theory such as Einstein's theory of relativity, which he invented and which impresses the world, can be called an ingenious theory within the context of earthly existence, beyond earthly existence it is – forgive the trivial expression – simply nonsense, real rolled-out nonsense. And one can certainly not expect someone who has insight into the supersensible world to accept the visualizations that Einstein undertakes, not even if he only executes them as thoughts. I am merely drawing your attention to Einstein's comparison of the clocks, where he says that if a clock were to fly away at the speed of light and then return, it would — as he imagines — be on the same hand position as before. That is complete nonsense. Anyone who thinks realistically knows that such an image cannot be realized. He should just imagine, in line with the higher world, how this clock returns, which he lets walk out at the speed of light. Einstein also imagines that if a person were to move at the speed of light, he would gradually become as thin as a sheet of paper because the movement would also cause deformation. Ingenious thought up, but it is absolute nonsense, because the human organization is not something with which one can mathematize, but something with which one must reckon as a being, and which, by its own nature, precludes one from simply letting it become as thin as a sheet of paper. These are all very unrealistic ideas, and so are the rest; but, as I admit, for the earthly being they are extraordinarily ingenious ideas.

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Now, the one who acts sacramentally must come to ideas that are quite different from those that one can have merely within earthly existence. On the one hand, St. Paul's saying must be taken quite seriously: “Not I, but the Christ in me.” It must be taken so seriously that it is connected with the other saying: “All power is given unto me, not only in the kingdoms of the earth, but also in the kingdoms of heaven.” That is, the actions that are carried out must be able to be imagined in the sense of eternal becoming, not just of earthly becoming. Now, for example, all the manipulations we carry out today with our several seventy elements of chemistry have no significance at all; other ideas that we have to form are of great importance. Without these ideas, one cannot achieve real imaginative knowledge at all, and it can be said that when imaginative knowledge becomes real, one gets such ideas as are needed for sacramentalism.

Now I will describe to you – as I said, all these things are of course in the process of becoming – how the baptismal act can be performed after I have tried to draw your attention to the fact that one must have a different relationship to the substances of the world than the current zeitgeist.

Now, for the baptismal act, one has to prepare three small vessels, which should actually have the following shape when seen from the side (it is drawn on the blackboard), so that they can be arranged on a small table. In these three vessels one has some water, salt and ash. Imagination suggests that one should actually use pure wood ash. The little table on which these vessels stand — I will have to talk about these things later — is best covered with a blue carpet or something similar. The three vessels then stand on a red doily and are arranged as I have drawn here. And now one prepares the thing so that one has water in this vessel here (see plate), salt in this vessel here, ash in this vessel here. I have been able to bring it out so far.

Now, in order to understand this, we must be clear about what real ideas must be associated with salt, water and ash if we are to relate to them through imagination. In the imagination, the idea of restoration connects with the water, the restoration of something or other that has lost its essential being in some ongoing process, whereby the water can thus reveal its mediating presence in the world process. This water is to be taken pure; distilled water is best used. The water dissolves the salt. In every salt process, that is, whenever salt settles somewhere – and we can certainly use the general term salt here for everything that settles in this way – so whenever salt settles, it means that the salt also releases a spiritual-ethereal content into the environment. So the salt that is dissolved in the liquid, in the water, that is, as one knows through the imagination, holds wisdom. The dissolved salt holds wisdom. As the salt coagulates, as the salt settles, the real wisdom evaporates into the environment and the salt becomes empty of wisdom. You have to think of all this as being more connected with the process than with the substance, because it is a process that takes place in the most eminent sense in one's own human organism; and when you think, when you develop thoughts, you are only filled with thoughts by the fact that salt is deposited in you. The denser the development of thoughts, the more salt is deposited.

A tremendous light falls from this truth on the whole physiology of the human body. It may well be that you do not subjectively participate with consciousness in this development of wisdom that is taking place. If, for example, you develop salt in a dream, even in a dull dream that is already perceived by the human consciousness as sleep, then this salt deposit definitely means fulfillment with wisdom, and at this level of knowledge, wisdom can be said to be everything that is the spiritual correlate of the growth phenomena. So when you look at the plant cover of the earth and let the growth of the plants take effect on you, from the point of view of the being of the earth it means a continuous salting or salinization process in the plant and an outpouring of wisdom. While the physical eye perceives the process of growth, the spiritual eye should see in this growth a process whereby the spiritual, as it were, is released, whereas it was formerly bound in the salt.

“You are the salt of the earth.” Such things are already to be found in religious documents, and I would ask you to pay close attention to the fact that any merely abstract explanation of “You are the salt of the earth” does not capture the meaning; originally, it was meant to be quite specific.

So it is a matter of understanding this salting process and now knowing that in the moment when one has salt and dissolves it again, the water substance is permeated by regenerative forces.

On the other hand, consider that which has now become pure ash; it has not emerged from a coagulation process, not from a deposition process, but it has emerged from the fire process; it is the opposite process. What comes from the material side as the material field of activity for the spiritual is also the result of the fire process.

You will understand this best if you imagine that you have some water, add salt on one side and ash on the other. What happens is a process from the extraterrestrial world, whereas our chemical processes only relate to the earthly world. If I add some salt on one side and some ash on the other, I create growth force, that is, active spirit. Through the ash that I let flow in, I add that which must always combine with the dissolution of the salt; this must always combine to give the spirit the possibility of being material.

Now, of course, the whole thing must not be carried out without the human being really making the whole cosmos consciously present within himself. Therefore, the baptismal act begins with a kind of monologue, after the child has first been brought in with the godparents.

Now one must be clear about what takes place in baptism. I have already said that anthroposophical activity can only be one that works and shapes out of the reality of the present. Therefore, when it comes to the act of baptism, we cannot today enter into a dialectical discussion about whether the act of baptism should be performed at the beginning of earthly life or whether it should perhaps only be performed in the course of life when one is conscious. Today we are dealing with the fact that we simply have to place ourselves in what is, and that is that the act of baptism is performed at the beginning of earthly life. Now it is important to always know that when one places oneself in the cosmic process in this way, one is actually not that chaotic whole that one is usually aware of, but rather one stands as the threefold being. This threefold nature is such that the actual thinking tends towards an understanding of what the Spirit, the Holy Spirit, is, that the feeling tends towards an understanding of what the Son, the Christ, is, and that the all-willing tends towards an understanding of the Father. One must always feel connected, knowing oneself as a thinking, feeling and willing being through the triad of the soul with the Spirit, with the Son, with the Father. If one pronounces this in the sequence as I have now pronounced it, one is aware that one is pursuing one of the world currents, the current that goes from heaven to earth. If one pronounces it as it was originally pronounced: the Father, the Son, the Holy Spirit, then one places oneself in the world current that goes from the earth upwards.

So first a monologue is spoken:

To you world spirits
My will
My feeling and my thinking,
Through the power of the
All-pervading Water
Through the might of the
All-sustaining Salt
Through the weight of the
All-renewing Ashes
That I may lead
This soul into the community of Christ Jesus.

From this monologue, you can see the meaning that the act of baptism must have when it is performed at the beginning of life on earth, when it is thus aligned with present-day consciousness. The act of baptism must then signify that the person being baptized is accepted into the Christian community and considered a member of the Christian community. It is, so to speak, the vow that the Christian community, which baptizes the child, accepts him and, insofar as this can happen in the sense of Christian development, watches over his Christian development. So that, my dear friends, is what we have to bear in mind when we perform a baptism today. This is its meaning.

After this monologue has been spoken, the officiant of the baptismal ceremony turns to those present who have the child that was brought in before the aforementioned prayer. The officiant now speaks to those present:

Dear baptismal community:

This soul, which has been sent down
from the spiritual community into the earthly community
We are to receive it
and carry it into the
community of Christ Jesus.
It originates in the body
from divine cosmic power
It originates in the soul
from divine words of activity
It shall live in the spiritual sphere
From divine spiritual goal.

Now you also have all this in the baptismal act, in that one first points out what this soul is to the body, to the soul, and how life on earth is to take on a meaning that is given by the last lines:

It shall live the spiritual sphere
From divine spiritual goal.

To this one has just to contribute, about that one has, that one vows to watch.

Now the one who performs the baptismal act will extend his hand to the two godparents standing on his left and right and then speak:

As the guardians

— that is, the godparents —

order from the heart's sacrificial strength

— now the names of the godparents are mentioned. And then one speaks to the godparents:

That you lead this soul into the
community of Christ Jesus
This should tell you in this moment of celebration:
The power of sacrifice of your heart.

You see, the ceremony must be guided entirely by personal considerations. Now the leader of the baptismal ceremony steps in front of the child. He speaks:

Looking up to the spiritual world's powers of light
Feeling myself with the power of the Christian community I call you

— now the name of the person being baptized is pronounced first. Then the index and middle fingers are moistened with the water and spoken:

This is not common water
It is the Spirit's all-pervasive power
I baptize you (say the name of the person being baptized)
with the water of all-pervasive world-birthing

Now the A sign is made on the forehead of the person being baptized with the water. Now dip both fingers into the water again, then into the salt and say:

Let this not be common salt
Let it be the soul's all-preserving power
I baptize you (say the name of the person being baptized)
with the salt of all-preserving world powers.

This sign is made

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Let this not be common ashes
Let it be the goal that renews man
I baptize you (name of the child)
with the ashes of the goals of the world that renew.

And now the sign of the cross is made on the chest of the person being baptized. We will have more to say about these signs. Then one speaks to the child:

So live in the community of Christ Jesus (name of the person being baptized)
Through the power of water
Through the power of salt
Through the ash, power of renewal
In the Father's cosmic substance (the sign of the cross is made over the child).
In the stream of the Christ's word (the sign of the cross is made again).
In the splendor of the Spirit's light (the sign of the cross is made again).

The officiant of the baptismal ceremony now speaks to the community:

I have before and with
your thinking spirits
before and with
your feeling souls
before and with
your human will
this (or these) (name(s) of the person to be baptized)
guided from
spirit-light-worlds
into the community of Christ Jesus
. Guide this soul so that it
may grow in the community of Christ.
Amen.

The baptismal act is at an end. Now the Lord's Prayer can be prayed at the conclusion with the understanding of which we spoke. Then the baptismal act as such, as I can perform it in the present, would be at an end.

You see, when one seriously considers reintroducing ritual and symbolism, what is really at issue is, if I may say so, a fully human – is a word — a whole-human understanding of the world (the word “whole-human” is written on the board), an understanding that lives not only in thinking but also in feeling and willing. Otherwise, what we do in this way remains either a mere sign, which is also abstract, or it is performed as a mere magical act, which also does not really reach the human being. Something must live in the ceremonial act, where man grows together with the originality in the spirit. We must, so to speak, in the moments when we perform ceremonial acts, try to really experience the spirit within the material work in its immediate presence. It is, of course, always there, but it is not experienced when it is merely looked at with the eyes and done with the ordinary human will. But such ceremonial acts are those where it is done out of the spirit, and where the volition itself is sustained in the spirit, where therefore something actually happens that goes beyond earthly activity, and which basically, when it happens, gives meaning to our entire earthly existence, that we may divide our time into ordinary weekday moments and into holiday moments.

In such moments, when we perform things that are a living testimony to the fact that in an earth where man is supposed to be present, through man the divine is also truly present, there is something that must first be felt in the modern consciousness of time. For modern time consciousness tends towards two aberrations: First, the error that I have already characterized from a certain point of view, which we have in today's knowledge, that only recognizes that knowledge that wants to penetrate external nature in an external abstract way. That is the one error. The other error is when we mystically immerse ourselves only in our inner being and only deal with ourselves.

This is at the same time the spiritual battle that Luther fought, on the one hand sensing the devil in that natural scientific aberration, which he felt was approaching, and on the other hand sensing the great, the immense danger that arises when man merely loses himself in his inner being and egoistically cuts himself off from the world. This egotistical shutting out of the world is to be avoided, on the one hand, by not carrying out spiritual acts within oneself alone, but in such a way that one has contact with the outer world; and, on the other hand, overcome what is merely abstract and unmanageable, by not merely doing things that have such an abstract and unmanageable character, but doing things that are done out of the spirit itself.

Only when we again come to a proper concept of sacramentalism will we have overcome, on the one hand, the dangers of science and, on the other, the dangers of mysticism. Luther fought against the enemies of man, of whom he had an inward fear and who could approach him, on the one hand, as the emerging natural science and, on the other, as its necessary correlate, abstract mysticism within man, which is at the same time an egoistic mysticism. Anthroposophy must overcome both obstacles. It does this by not shying away from completely immersing itself in science, that is, by going through what is experienced in natural research and knowledge, so that the human being, so to speak, plunges into this abyss, in which, if he remains in it, he would absolutely lose himself. And on the other hand, anthroposophy does not shy away from the mystical abyss, which one must also get to know; one must really be able to experience mysticism, but one must also be able to overcome it. One will not have to fall into this abyss, into the abyss of egoism. Man can lose himself in egoism just as he can lose himself in nullity on the other side.

To stop at natural science means to be tempted by all the luciferic powers as a human being, even if one also wants to come to a spiritual one. To stop at mysticism means to be tempted by all the ahrimanic powers as a human being. One simply has to know this. It must be clearly understood that it is through the power of Christ that we can overcome natural science and mysticism. We must not be afraid to experience these two things, for these enemies of humanity are only dangerous when they rule in us unconsciously. They lose their power over man only when he consciously elevates them to full consciousness. I would particularly like to place this sentence in your hearts, my dear friends: that for our time consciousness, the only thing that can apply is what I tried to present scenically at the end of the final scene of my first mystery drama, “The Portal of Initiation”, that only by emerging into consciousness can the real enemies of humanity be overcome. So, in answer to Luther's soul-struggle, Anthroposophy simply says that one has to oppose the Luciferic power, one has to oppose the Ahrimanic power, and one has to overcome them both through the power of Christ; one has not to retreat from them, but one has to overcome them. One simply has to learn what it means when, on the one hand, the luciferic power says: you, follow me out into the vastness, where you, with your abstract knowledge, measure nature in all its vastness — then one has to have the answer: “I can do that, I can measure the vastness of nature in all its infinities with my intellect, but when I measure these infinities with my intellect, I have to leave love at the threshold. Love must then be left behind at the threshold. But if I leave love behind at the threshold, then the power of Christ does not remain with me in the expanses, but the luciferic forces of the world draw near to me in the expanses. And on the other hand, when I descend into my own inner being, I must know that the Ahrimanic power lurks at the threshold. I must know that when I descend into this interior, at the threshold the Ahrimanic forces present me with the illusion that everything I can strive for spiritually lies in my ego. And I must know how to say: If, in descending into this inner being, I do not have the strength to overcome egoism, if I develop an egoistic mysticism, then I can never find in its true form, in the form of Christ, that which prevails in myself.

The human being must find these two strengths, otherwise he is either tempted, through what has been brought forth by modern civilization, to dissolve as a soul in an infinite cosmic unconsciousness in space, or to contract into himself in an intense egoism and lose the I in his inner being. [Man must find both these strengths so that] his ego does not float through the cosmos like a hermit, but is connected with the power of Christ.

All these, my dear friends, are sentiments that must permeate us if the ceremony is to have meaning, and we will be able to find this meaning for the ceremony more and more truly ourselves if we know how to enter into what surrounds us in a deeper way. We must learn to combine the gospel, the teaching, the message with the ceremony. But to do that, we must first come to an understanding of the gospels; we must first learn to read them.

You see, it is not so easy to read the Testament at all. The strangest conflicts arise when something like this is not understood in the right light. Because it touches on a question that was asked during our meeting here, I would like to point to a certain experience that I once had with regard to the content of this question.

Someone had heard — someone who actually had the good will, the good eye to understand what comes from anthroposophical spiritual science —, he had heard or even read in a cycle that I said that both the Old and the New Testament should actually be taken quite literally. So basically, literal readings are not really wrong. He paid little attention to the fact that preparation is needed to understand the words [of the Old and New Testaments] in order to be able to read them, and so he simply said from his abstraction: “But man will go astray if you simply tell today's man that the Gospels are to be understood literally, and then modern man – and he identified himself with a modern man – reads in the Bible: ”And it And it came to pass, that they fled from before the people of Israel, and were at the descent of Beth-horon, and the Lord rained upon them great stones from heaven, even unto Azekah, and they died; and there were those that died by the hailstones, and they were more in number than those that fell by the sword of the children of Israel, the people of Joshua. And Joshua spoke to the Lord of Hosts at the time when the Lord delivered up the Amorites before the eyes of the children of Israel, and he spoke as he did so that Israel's eyes might see: Sun at Gibeon, stand still, and Moon in the valley of Ajalon! And the sun stood still at Gibeon, and the moon in the valley of Ajalon, until the people had avenged themselves of their enemies.” — And now comes the most important sentence -: ”Is this not written in the book of those who see God? And the sun stood still in the midst of heaven at Gibeon, and hasted not to go down about a whole day. Never before has there been such a day for the people of the earth, when the Lord of Hosts allowed such a thing to happen at the voice of a single man; but that became the sign that the Lord was there with the people of Israel."

This passage must be read first. You will see how a true reading of the passage actually opens up the possibility of understanding the matter. Now this person said to me: If I read that, then of course it can only be meant symbolically; and I am disappointed in you, because it seems to me that you make judgments that are impossible to record in detail, as if you wanted to save the Bible by saying something like: the Bible must be taken literally. —

In this context, I have to say that it is of course not possible for me to give you a full explanation of this passage now. It requires a little more, a lot more preparation. But, as I said, we want to come back to this passage in the next few days because a question along these lines has been raised. But what I want to say now is that it is necessary to be able to read the Gospels. Now it is not possible to read the Gospels correctly without placing them in the context in which they were spoken. Today, my dear friends, much of what is written in the Gospels is simply taken in such a way that sentences are omitted that are important in the very least sense for understanding. For example, if something like this is written somewhere in the Gospels: And when the sun had set, Christ Jesus healed the sick here and there - today this is naturally understood as if a modern person were to say: When the sun had set, he said this or that. But nothing is unnecessary in the Gospels. If it were unnecessary, “when the sun had set,” then it would not be there. And it means that everything that is now being told is being accomplished by Christ Jesus after the sun has set; that means that if the sun were still there, it would be an obstacle to what is to be accomplished. — So the understanding of the Gospels must be drawn from what went into the writing of the Gospels. But first of all it is necessary to be clear about one thing, which I now want to discuss from a certain point of view.

We have received three religious festivals for the year from the most diverse Christian confessions; and before I want to continue saying anything else about rituals and ceremonies, I would like to talk about the festivals, because otherwise we will not be able to understand each other.

First of all, we have Christmas, we have Easter, and we have Pentecost. Christmas has been transferred from an old consciousness to the time when the sun draws its strength most powerfully from the earth, when the earth, with all its activity, and thus also with what it can be for man, is most dependent on itself. At Christmas time, we are dealing with the earth that is abandoned to itself, and in the face of this, human beings must remember to awaken in their souls that which can come to them from the earth that is abandoned to itself. Thus we have fixed the Christmas festival quite according to earthly conditions. Even in its fixing lies the fact that the human being who experiences the Christmas season in the right way, I would like to say, feels connected in warm fervor with that which the earth can give out of its own strength.

My dear friends, if you have lived in the countryside, you will have experienced how, in the fall, farmers dig large pits to a certain depth in the ground; they put their potatoes in them, and then they cover them up. These potatoes are kept in the right way by the warmth stored in the depths of the earth, so that they do not freeze. Why don't they freeze? Because the earth physically stores the warmth of the summer sun in its womb during the winter season. And if we were to observe everything that the earth stores from the summer season, not only in terms of warmth, but also in terms of light, mineral chemistry and life, then, my dear friends, we would be connected to the earth differently in our consciousness. Then, especially in the depths of winter, at the winter solstice, one would have to say to the earth: In you, everything that draws towards the earth in summer is revealed to me, in the warmth of the worlds, in the light of the worlds, in all that lives in the vastness of the world in terms of measure, number and weight, in all that lives in the vastness of the world in terms of life force. All of this is present in earthly existence during the winter season, and most strongly during the winter solstice. It is the inner substantiality of the earth to which we appeal when we set the Christmas festival in the season in which the sun most strongly withdraws its power from the earth. In a sense, we turn completely to the center of the earth by setting the Christmas season; in a sense, we are alone with the earth and its substantial existence; we are expelled from our heavenly context, but we see that we have given from this loneliness of the earth into the earth itself when we set the Christmas season on the calendar.

We then live our way out of this Christmas season, approaching Easter through various intermediate stages, which we will also discuss. And so, out of an ancient awareness that Easter was not determined according to earthly conditions, man is meant to turn outwards into the cosmos at Easter time. Man does not set the Easter season according to the substantial transformations of the earth; man sets it according to heavenly relationships, according to the relationships that exist between solar and lunar processes. Easter is on the first Sunday after the spring full moon. Why is Easter on the first Sunday after the spring full moon? For the reason that on Sunday we delve into that which is eternal, but because we want to celebrate this eternal in the sense of connecting our consciousness with the realm of the heavens, which is accessible from the outside. When the full moon appears, it radiates the light of the sun back to us with its full power. We thereby attune ourselves, not only to the mechanical movements of the outer universe, but we attune ourselves to the intensity of the universe. We attune ourselves to the light, but it is not the usual moonlight that reflects back to us, it is the moonlight that appears to us when the sun begins to send its power down to the earth ever stronger and stronger. There we are on earth, there we are not abandoned to the heavens and have to turn to earth, there we are as men so arranged in the cosmos that the light of the world stops in us, which does not go to the interior of the earth, which now stops in us men, and we turn to that what stops there, what is reflected back into us men. What is reflected back at the first full moon of spring is exactly the same power that is reflected back from the full moon itself at this time; it is the power of the sun that is held back. We set the date of Easter according to our connection with heaven. In a certain sense, we relate to earth and heaven in a different way at Easter than at Christmas, and it is a significant, profound immersion in the course of time when one becomes aware of what it means to set Christmas as an earthly festival and to set Easter as a heavenly festival.

Now, my dear friends, we do not yet penetrate this with spiritual consciousness, but we move within what lies within the Christmas and Easter seasons, basically at first in the sensual manifestation of the eternal world activity. For us human beings, we participate in this sensual world activity through warmth on the one hand and through light on the other; we do not go further. We come, by remaining in the sensual, to the point that is announced [in the Bible] with the words: You, the Lord of Hosts, Lord of the hosts localized in the stars, Lord of the stars, You have ordered everything according to measure, number and weight. - We can inwardly experience warmth, we can outwardly experience warmth, that is, warmth can be given to us in sensual observation. We can inwardly experience light, we can outwardly experience light, that is to say, light can be given to us in sensory perception. But that which we experience as measure, number and weight, that is missing, so that we are not aware that we know absolutely nothing about our own center of gravity, although we use it when walking and standing, that we know nothing about our equilibrium, although we live through it constantly, that we know nothing about our weight. We are so physically arranged that we know nothing of our weight, and we could not live on earth if we knew our weight, because we could only know of our weight through our brain making this weight conscious in us. If the brain, with its entire weight – that is about 1300 grams – were to rest on the blood vessels that are located under the brain in our head, my dear friends, these blood vessels would be crushed every moment. We do not live with the absolute weight of the brain, we live within this weight in such a way that the brain fluid constantly penetrates up and down through the arachnoid space and the spinal canal, and the brain floats in the brain fluid. You know that according to Archimedes' law, every floating body loses as much of its weight as the weight of the displaced water. Our brain displaces so much water that it weighs about 1200 to 1300 grams; but that is almost as much as the brain weight less 20 grams, so that the brain presses only with 20 grams instead of with 1300 grams on its base. But that is what we experience. In this upward striving, we experience ourselves.

This is something that can initially only be observed from the outside, something that is not fully appreciated by human beings in its inner significance. We do not experience what the ordering of the world is in terms of the divine principle, the order of measure, number and weight; but we have to change our inner being by experiencing the time [from Christmas to Easter] and to live spiritually into what changes outwardly in a sensory way. We must add to this an understanding of that which can only be experienced inwardly, an understanding of that which can only be present in our consciousness if we experience it inwardly. We must proceed to make arrangements that are now based neither on earthly observations nor on heavenly observations; we must proceed in such a way that we then only say: Whitsun falls so many days after Easter. So many days, that is, we no longer rely on anything that can be observed externally; we only set [the Pentecost] according to an internal process and thus step out of the sensual by developing from Easter to Pentecost.

Take what I have suggested in the abstract, my dear friends, as a fully human understanding – as I said, “fully human” written as one word: ganzmenschlich —, take this as a fully human understanding, for then it does not just take hold of thinking, but also of feeling and willing, and the powers of understanding are absorbed in feeling and willing. If you imbibe what I have said inwardly in relation to thinking alone, you will indeed have something, but it will be something through which the fruit of Christ will only sprout thirtyfold in the soul. If it penetrates to your feeling, you will have something through which the fruit of Christ will bear fruit sixtyfold in you. But if you permeate thinking, feeling and willing, then the Christ-fruit will bear a hundredfold fruit in you. Take this in with the whole human understanding, not with two-thirds thinking and feeling, not with one-third mere thinking, but take it in with the whole human understanding, then you will find the mood that must live in the Christian by living from Christmas to Pentecost. He then lives the year with, he lives it in a concrete way, and he is ready to live into the Johanni mood, which he can only experience if he does not become intoxicated by the ever stronger and stronger growing sun. If he becomes intoxicated, that is, if he does not live towards the summer solstice in such a way that he lives through it with all his powers, then he undergoes a certain world fainting; he fades, so to speak, powerlessly in the summer warmth and sunlight. But if he holds together through what he has developed from Easter to Pentecost, he remains aware of what has been placed in his soul by divine world powers, and he experiences what is there at the summer solstice, at the time of St. John, with the full power of his inner being, insofar as this full power of his inner being is meant to be there.

And then he can go on living, in that what he has, as it were, transplanted into himself as a human being, can mature more and more within him, so that his inner being ripens towards the Christmas season to such an extent that he is strong enough to draw from the earth what the earth itself can give him.

In this way, an understanding of the year is awakened in our soul. And it is out of such an understanding that the Gospels are written, and it is out of such an understanding that we must know how to distribute their content throughout the year. If we thus include the Gospels as messages in our religious services, they must be included in such a way that they are included out of our inner understanding. And if we want to advance to that which enables us to really place ourselves in all acts of consecration, then we must find the breviary. But we can never find this breviary if we do not know how to attach ourselves to that which can be achieved in such an understanding of the year, in a cosmic, whole-human understanding. Therefore, I will have to give you the principle of the secret of building up a breviary. This consists in the fact that we first have a prayer for each day, a prayer that is inwardly meditative in character, but which has something cognitive for each day of the week, that we are able to direct this prayer in four parts through the month to the east, west, south and north, and that we are able to carry it through the twelve months of the year, so that a real annual cycle emerges from it. A breviary must therefore be constructed in such a way that inner experiences are rhythmically repeated through the breviary, which will be structured like the seven days of the week, the four weeks of the month and the twelve months of the year. We will see how a breviary should be structured, beginning with that which is connected to the course of the year through the twelve, that which relates to space through the four, and that which relates to the day through its essential content. The content of the day will be the content, the guiding force will be that which relates to the weeks, and the mood will be that which relates to the twelve months of the year. No breviary has ever been different, and if you, my dear friends, have the will to move on to such things, then you must also be prepared to acquire an understanding of these things.

I had to assume that this would follow from the baptismal ritual before we move on to further discussions of rituals.

In the lectures given during this week there lies much which can lead us to understand the nature of man in its connection with the historical evolution of humanity in such a way as to enable us to gradually form a conception of necessity and free will. Such questions can be less easily decided by means of definitions and combinations of words than by bringing together the relevant truths from the spiritual world. In our age humanity must accustom itself more and more to acquire a different form of understanding for reality from the one so prevalent today, which, after all, holds to very secondary and nebulous concepts bound up with the definitions of words. If we consider what certain persons who think themselves especially clever write and say, we have the feeling that they speak in concepts and ideas which are only apparently clear; in reality however, they are as lacking in clarity as if someone were to speak of a certain object which is made, for example, out of a gourd, so that the gourd is transformed into a flask and used as such. We can then speak about this object as if we were speaking of a gourd, for it is a gourd in reality; but we can also speak of it as if it were a flask, for it is used as a flask. Indeed, the things of which we speak are first determined by the connections we are dealing with; as soon as we no longer rely upon words when we are speaking, but upon a certain perception, then everyone will know whether we mean a flask or a gourd. But then we may not confine ourselves to a description or a definition of the object. For as long as we confine ourselves to a description or definition of this object it can just as well be a gourd as a flask. In a similar way, that which is spoken of today by many philologists—persons who consider themselves very clever—may be the human soul, but it may also be the human body—it may be gourd or it may be flask. I include in this remark a great deal of what is taken seriously at the present time (partly to the detriment of humanity). For this reason it is necessary that a striving should proceed from anthroposophically oriented spiritual science, for which clear, precise thinking is above all a necessity, a striving to perceive the world not in the way in which it is customary today (not by confusing the gourd and the flask) but to see everywhere what is real, be it outer physical reality, or spiritual reality.

We cannot in any case arrive at a real concept of what comes into consideration for the human being when we hold only to definitions and the like; we can do so only when we bear in mind the relationships of life in their reality. And just where such important concepts as freedom (free will) and necessity in social and moral life are concerned, we attain clarity only when we place side by side such spiritual facts as those brought out in these lectures, and always strive to balance one against the other in order to reach a judgment as to reality.

Bear in mind that over and over again—even in public lectures and also here—I have brought out with a certain intensity, from the most varied points of view, the fact that we can only rightly grasp what we call concepts when we bring them into relation with our bodily organism, in such a way that the basis of concepts in the body is not seen in something growing and flourishing, but just the opposite—something dying, something in partial decay in the body. I have expressed this in public lectures by saying that the human being really dies continually in his nervous system. The nerve-process is such that it must limit itself to the nervous system. For if it were to spread itself over the rest of the organism, if in the rest of the organism the same thing were to go on that goes on in the nerves, this would signify the death of man at every moment. We may say that concepts arise where the organism destroys itself. We die continuously in our nervous system. For this reason spiritual science is placed under the necessity of pursuing other processes besides the ascending processes which natural science of today considers authentic. These ascending processes are the processes of growth; they reach their summit within the unconscious. Only when the organism begins to develop the processes of decline does the activity of the soul appear which we designate as conceptual or indeed as perceptive activity of the senses. This process of destruction, this slow process of death, must exist if anything at all is to be conceived. I have shown that the free actions of human beings rest upon just this fact, that the human being is in a position to seek the impulses for his actions out of pure thoughts. These pure thoughts have [the] most influence upon the processes of disintegration in the human organism. What happens in reality when man enacts a free deed? Let us realize what happens in the case of an ordinary person when he performs an act out of moral fantasy—you know now what I mean by this—out of moral fantasy, this means out of a thinking which is not ruled by sense-impulses, sense-desires and passions—what really takes place here in man? The following takes place: He gives himself up to pure thoughts; these form his impulses. They cannot impel him through what they are; the impulses must come from man himself. Thoughts are mere mirror-pictures, they belong to Maya. Mirror-pictures cannot compel. Man must compel himself under the influence of clear concepts.

Upon what do clear concepts work? They work most strongly upon the process of disintegration in the human organism; they bring this about. So we may say that on the one side the process of disintegration arises out of the organism, and on the other, the pure deed-thought (Tat-Gedanke) comes to meet this disintegrating process out of the spiritual world. I mean by this the thought that lies at the basis of deed. Free actions arise by uniting these two through the interaction of the process of disintegration and willed thinking.

I have said that the process of disintegration is not caused by pure thinking; it is there in any case, in fact it is always there. If man does not oppose these processes of disintegration with something coming out of pure thinking, then the disintegrating process is not transformed into an up-building process, then a part that is slowly dying remains within the human being. If you think this through, you will see that the possibility exists that just through the failure to perform free actions man fails to arrest a death process within him. Herein lies one of the subtlest thoughts which man must accept. He who understands this thought can no longer have any doubt in life about the existence of human freedom. An action that is performed in freedom does not occur through something that is caused within the organism but occurs where the cause ceases, in other words, out of a process of disintegration. There must be something in the organism where the causes cease; only then can the pure thought, as motive of the action, set in. But such disintegrating processes are always there, they only remain unused to a certain extent when man does not perform free deeds.

But this also shows the characteristics of an age that will have nothing to do with an understanding of the idea of freedom in its widest extent. The age running from the second half of the 19th century to the present has set itself the particular task of dimming down more and more the idea of freedom in all spheres of life, as far as knowledge is concerned, and of excluding it entirely from practical life. People did not wish to understand freedom, they would not have freedom. Philosophers have made every effort to prove that everything arises out of human nature through a certain necessity. Certainly, a necessity underlies man's nature; but this necessity ceases as disintegrating processes begin, as the sequence of causes comes to an end. When freedom has set in at the point where the necessity in the organism ceases, one cannot say that man's actions arise out of an inner necessity, for they arise only when this necessity ceases. The whole mistake consists in the fact that people have been unwilling to understand not only the up-building forces in the organism, but also the disintegrating processes. However, in order to understand what really underlies man's nature it will be necessary to develop a greater capacity to do this than in our age. Yesterday we saw how necessary it is to be able to look with the eye of the soul upon what we call the human Ego. But just in our times human beings are not very gifted in comprehending this reality of the Ego. I will give an illustration.

I have often referred to the remarkable scientific achievement of Theodor Ziehen “Die physiologische Psychologie”—“Physiological Psychology.” On page 205 the Ego is also spoken of; but Ziehen is never in a position even to indicate the real Ego, he merely speaks of the Ego-concept. We know that this is only a mirror-picture of the real Ego. But it is particularly interesting to hear how a distinguished thinker of today—but one who believes that he can exhaust everything with natural scientific ideas—speaks about the Ego. Ziehen says:

It will perhaps occur to you that the Ego-concept which is expressed in the small word “I,” is a very complex threefold entity containing thousands and thousands of partial concepts. But I beg you to ponder this, the word is indeed short, but its conceptual content must be complex, as shown by the fact that each one of you would be at a loss if he were asked to render in thoughts the content of his so-called Ego-concept.

And now Ziehen attempts to say something about the thought-content of the Ego-concept. Let us now see what the distinguished scholar has to say concerning what we must really think when we think about our Ego.

You will immediately think of your body, [you notice that he says—you will think of your body] of your relationships to the outer world, [connection with the outer world] your family and personal relationships, [in other words you will soon begin to think of your bank account and to count your money!] of your name and title.

Now the distinguished scholar emphatically points out that we must also think of our name and of our title if we are to grasp or to encompass our Ego in the form of concept.

..... Your principal inclinations, predominating ideas and finally your past, and thus prove to yourself how extremely complex this Ego-concept is. Indeed, the reflective human being reduces this complexity of the Ego-concept to a relative simplicity by placing his own Ego as the subject of his feelings, thoughts and movements, against the outer objects and other Egos. Of course, this contrast and this sharpening of the Ego-concept has also its deeper scientific and philosophical basis, but considered purely psychologically this simple Ego is only a theoretical fiction.

Thus “this simple Ego” is only a “theoretical fiction” that means a mere fantasy-concept, which constructs itself when we put together our name, title, or let us assume our rank and other such things also, which make us important! By means of such points we can see the whole weakness of the present way of thinking. And this weakness must be held in mind the more firmly because of the fact that what proves itself to be a decided weakness for the knowledge of the life of the soul is a strength for the knowledge of outer natural scientific facts. What is inadequate for a knowledge of the life of the soul, just this is adequate for penetrating the obvious facts in their immediate outer necessity.

We must not deceive ourselves in regard to the fact that it is one of the characteristics of our times, that people who may be great in one field are exponents of the greatest nonsense in another. Only when we hold this fact clearly in mind—which is so well adapted to throw sand in the eyes of humanity—can we in any way follow with active thought what is required in order to raise again that power which man needs in order to acquire concepts that can penetrate fruitfully and healingly into life. For only those concepts can take firm hold of life as it is today, which are drawn out of the depths of true reality—where we are not afraid to enter deeply into true reality. But it is just this that many people shun today.

At present people are very often inclined to reform the spiritual reality, without first having perceived the true reality out of which they should draw their impulses.

Who today does not go about reforming everything in the world—or at least, believing he can reform it? What do people not draw up from the soul out of sheer nothingness! But at a time such as this only those things can be fruitful which are drawn up from the depths of spiritual reality itself. For this the Will must be active.

The vanity that wishes to take up every possible idea of reform on the basis of emptiness of soul is just as harmful for the development of our present time as materialism itself. At the conclusion of a previous lecture I called your attention to how the true Ego of man, the Ego which indeed belongs to the will-nature and which for this reason is immersed in sleep for the ordinary consciousness, must be fructified through the fact that already through public instruction man is led to a concrete grasp of the great interests of the times, by realizing what

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struction man is led to a concrete grasp of the great interests of the times, by realizing what spiritual forces and activities enter into our events and have an influence upon them. This cannot be accomplished with generalized, nebulous speeches about the spirit, but with knowledge of the concrete spiritual events, as we have described them in these lectures, where we have indicated, according to dates, how here and there certain of these powers and forces from the spiritual world have intervened here in the physical.

This brought about what I was able to describe to you as the joint work of the so-called dead and of the so-called living in the whole development of humanity. For the reality of our life of feeling and of will is in the realm where the dead also are. We can say that the reality of our Ego and of our astral body is in the same realm where the dead can also be found. The same thing is meant in both cases. This, however, indicates a common realm in which we are embedded, in which the dead and the living work together upon the tapestry which we may call the social, moral, and historical life of man in its totality; the periods of existence which are lived through between death and a new birth also belong to this realm. We have indicated in these lectures how between death and a new birth the so-called departed one has the animal kingdom as his lowest kingdom, just as the mineral kingdom is our lowest kingdom. We have also pointed out in a certain way, how the departed one has to work within the being of the animal kingdom, and has to build up out of the laws of the animalic the organization that again forms the basis for his next incarnation. We have shown how as second kingdom the departed one experiences all those connections which have their karmic foundation here in the physical world and which, correspondingly transformed, continue within the spiritual world. A second kingdom thus arises for the departed one, which is woven together of all the karmic connections that he has established at any time in an earthly incarnation. Through this, however, everything that the human being has developed between death and a new birth gradually spreads itself out, one might say, quite concretely over the whole of humanity.

The third kingdom through which the human being then passes can be conceived as the kingdom of the Angels. In a certain sense we have already pointed out the role of the Angels during the life between death and a new birth. They carry as it were the thoughts from one human soul to another and back again; they are the messengers of the common life of thought. Fundamentally speaking, the Angels are those Beings among the higher Hierarchies of whom the departed one has the clearest living experience—he has a clear living experience of the relationships with animals and human beings, established through his karma; but among the Beings of the higher Hierarchies he has the clearest conception of those belonging to the Hierarchy of the Angels, who are really the bearers of thoughts, indeed of the soul-content from one being to another, and who also help the dead to transform the animal world. When we speak of the concerns of the dead as personal concerns, we might say that the Beings of the Hierarchy of the Angels must strive above all to look after the personal concerns of the dead. The more universal affairs of the dead that are not personal are looked after more by the Beings of the Kingdom of the Archangeloi and Archai.

If you recall the lectures in which I have spoken about the life between death and a new birth, you will remember that part of the life of the so-called dead consists in spreading out his being over the world and in drawing it together again within himself I have already described and substantiated this more deeply. The life of the dead takes its course in such a way that a kind of alternation takes place between day and night, but so that active life arises from within the departed. He knows that this active life which thus arises is only the reappearance of what he has experienced in that other state which alternates with this one, when his being is spread out over the world and is united with the outer world. Thus when we come into contact with one who is dead we meet alternating conditions, a condition, for instance, where his being is spread out over the world, where he grows, as it were, with his own being into the real existence of his surroundings, into the events of his surroundings. The time when he knows least of all is when his own being that is in a kind of sleeping state grows into the spiritual world around him. When this again rises up within him it constitutes a kind of waking state and he is aware of everything, for his life takes its course within Time and not in space. Just as with our waking day-consciousness we have outside in space that which we take up in our consciousness, and then again withdraw from it in sleep—so from a certain moment onward the departed one takes over into the next period of time the experiences which he has passed through in a former one; these then fill his consciousness. It is a life entirely within Time. And we must become familiar with this.

Through this rhythmic life within Time, the departed enters into a very definite relationship with the Beings of the hierarchy of the Archangeloi and of the Archai. He has not as clear a conception of these Archangeloi and Archai Beings as of the Angels, of man, and of the animal; above all he always has this conception that these Beings, the Archai and Archangeloi, work together with him in this awaking and falling asleep, awaking and falling asleep, in this rhythm which takes place within the course of time. The departed one, when he is able to do so, must always bring to consciousness what he experienced unknowingly in the preceding period of time; then he always has the consciousness that a Being of the Hierarchy of the Archai has awakened him; he is always conscious that he works together with the Archai and Archangeloi in all that concerns this rhythmic life.

Let us firmly grasp the fact that just as in a waking state we realize that we perceive the outer world of which we know nothing during sleep, just as we realize that this outer world sinks into darkness when we fall asleep, so in the soul of the so-called dead lives this consciousness—Archai, Archangeloi, these are the Beings with whom I am united in a common work in order that I may pass through this life of falling asleep and awaking, falling asleep and awaking, and so forth. We might say that the departed one associates with the Archangeloi and Archai just as in waking consciousness we associate with the plant and mineral world of our physical surroundings. Man cannot however look back upon this interplay of forces in which he is interwoven between death and a new birth. Why not? We may indeed say, why not, but just this looking back is something which man must learn; yet it is difficult for him to learn this owing to the materialistic mentality of today. I would like to show you in a diagram why man does not look back upon this.

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Let us suppose that you are facing the world with all your organs of perception and understanding. This will give you a conceptual and perceptive content of a varied kind. I will designate the consciousness of a single moment by drawing different rings or small circles. These indicate what exists in the consciousness during the space of a moment. You know that a memory-process takes place when you look back over events—but in a different manner than modern psychologists imagine this. The time into which you can look back, to which your memory extends, is indicated by this line; it really indicates the space which here reaches a blind alley. This would be the point in your third, fourth or fifth year that is as far back as you can remember in life. Thus all the thoughts which arise when you look back upon your past experiences lie within this space of time. Let us suppose that you think of something in your thirtieth year for instance, and while you are thinking of this you remember something that you experienced ten years ago. If you picture very vividly what is actually taking place in the soul you will be able to form the following thought. You will say, if I look back to the point of time in my childhood which is as far back as I can remember, this constitutes a “sack” in the soul, which has its limits; its blunt end is the point which lies as far back in my childhood as I am able to remember. This is a sort of “sack” in the soul; it is the space of time which we can grasp in memory. Imagine such a “soul-sack” into which you can look while you are looking back in memory; these are the extreme limits of the sack which correspond in reality to the limit between the etheric body and the physical. This boundary must exist, otherwise ... well, to picture it roughly, the events that call forth memory would then always fall through at this point. You would be able to remember nothing, the soul would be a sack without a bottom, everything would fall through it. Thus, a boundary must be there. An actual “soul-sack” must be there. But at the same time this “soul-sack” prevents you from perceiving what you have lived through outside it. You yourself are non-transparent in the life of your soul because you have memories; you are non-transparent because you have the faculty of memory.

You see therefore—that which causes us to have a proper consciousness for the physical plane is at the same time the cause of our being unable to look with our ordinary consciousness into the region that lies behind memory. For it does really lie behind memory. But we can make the effort to gradually transform our memories to some extent. However we must do this carefully. We can begin by trying to keep before us in meditation with more and more accuracy something which we can remember, until we feel that it is not merely something which we take hold of in memory, but something which really remains there. One who develops an intensive, active life of the spirit will gradually have the feeling that memory is not something that comes and goes, comes and goes—but that memory contains something permanent. Indeed, work in this direction can only lead to the conviction that what rises within memory is of a lasting nature and really remains present as Akashic Record, for it does not disappear. What we remember remains in the world, it is there in reality. But we do not progress any further with this method; for merely to remember accurately our personal experiences, and the knowledge that memory remains—this method is in a higher sense too egotistical to lead farther than just to this conviction. On the contrary, if you were to develop beyond a certain point just this capacity of looking upon the permanency of your own experiences, you would obstruct all the more your outlook into the free world of spirit. Instead of the sack of memories, your own life stands there all the more compactly and prevents you from looking through.

Another method may be used in contrast to this; through it, the impressions in the Akashic Record become remarkably transparent, if I may use this expression. When we are once able to look through the stationary memories, we look with a sure eye into the spiritual world with which we are connected between death and a new birth. But to attain this we must not use merely the stationary memories of our own life; these become more and more compact, and we can see through them less and less. They must become transparent. And they become transparent if we make an ever stronger attempt to remember not so much what we have experienced from our own point of view, but more what has come to us from outside. Instead of remembering for instance what we have learned, we should remember the teacher, his manner of speech, what effect he had upon us and what he did with us. We should try to remember how the book arose out of which we learned this or that. We should remember above all what has worked upon us from the outer world. A beautiful and really wonderful beginning, indeed an introduction to such a memory, is Goethe's Wahrheit and Dichtung (his autobiography) where he shows how Time has formed him, how various forces have worked upon him. Because Goethe was able to achieve this in his life, and looked back on his life not from the standpoint of his own experiences, but from the standpoint of others and of the events of the times that worked upon him, he was able to have such deep insight into the spiritual world.

But this is at the same time the way that enables us to come into deeper touch with the time which has taken its course between our last death and our present birth.

Thus you see that today I am referring you, from another point of view, to the same thing to which I have already referred—to extend our interests beyond the personal, to turn our interests and attention not upon ourselves, but upon that that has formed us, that out of which we have arisen. It is an ideal to be able to look back upon time, upon a remote antiquity, and to investigate all the forces that have formed these “fine fellows”—the human beings.

Indeed, when we describe it thus, this offers few difficulties; it is no simple task, but it bears rich fruit because it requires great selflessness. It is just this method that awakens the forces which enable us to enter with our Ego the sphere which the dead have in common with the living. To know ourselves, is less important than to know our time; the task of public instruction in a not too distant future will be to know our time in its concrete reality, not as it now stands in history books ... but time such as it has evolved out of spiritual impulses.

Thus we are also led to extend out interest to a characteristic of our age and its rise from the universal world process. Why did Goethe strive so intense to know Greek art, to understand his age, through and through, to weigh it against earlier ages? Why did he make his Faust go back as far as the Greek age, as far as the age of Helen of Troy, and seek Chiron and the Sphinxes? Because he wished to know his own age and how it had worked upon him, as he could know it only by measuring it against an earlier age. But Goethe does not let his Faust sit still and decipher old state-records, but he leads him back along paths of the soul to the impulses by which he himself has been formed. Within him lies much of that which leads the human being on the one hand to a meeting with the dead, and on the other hand with the Spirits of Time, with the Archangels (this is now evident through the connection of the dead with the Archangels). Through the fact that man comes together with the dead, he also comes in touch with the Archangels and with the Spirits of Time.

Just the impulses that Goethe indicated in his Faust contain that through which the human being extends his interest to the Time Spirit, and that which is preeminently necessary for our times. It is indeed necessary for our times to look in a different way for instance upon Faust. Most of those who study Faust hardly find the real problems contained in it. A few are able to formulate these problems, but the answers are most curious.

Take for example the passage where Goethe really indicates to us that we should reflect. Do people always reflect at this point? Yet Goethe spares no effort to make it clearly understood that people should reflect upon certain things. For instance you know that Erichtho speaks about the site of the Classical Walpurgis-night; she withdraws and the air-traveler Homunculus appears with Faust and Mephistopheles. You will recall the first speeches of Homunculus, Mephistopheles and Faust. After Faust has touched the ground and called out. “Where is she?”—Homunculus says:—

It's more than we can tell
But to enquire would here be well.
Thou 'rt free to hasten, ere the day,
From flame to flame, and seek her so:
Who to the Mothers found his way,
Has nothing more to undergo.

Homunculus says:—

Who to the Mothers found his way,
Has nothing more to undergo.

How does he know that Faust has been with the Mothers? This is a question which necessarily arises; for if you will look back through the book you will find that there is nowhere any indication that Homunculus, a distinct and separate being from Faust, could have known that Faust had been with the Mothers. Now suddenly Homunculus pipes out that, “Who to the Mothers found his way, has nothing more to undergo.” You see, Goethe propounds riddles. With clear-cut necessity it ensues that Homunculus, if he is anything at all, is something within the sphere of consciousness of Faust himself, for he can know what is contained in the sphere of Faust's consciousness only if he himself belongs to this same sphere of consciousness.

Call to mind the various expositions we have given of Faust:—how Homunculus is really nothing else than what must be prepared as astral body, in order that Helen may appear. But for this reason he is in another state of consciousness; his consciousness is spread out over the astral body. When we know that Homunculus comes within the sphere of Faust's consciousness we can understand his knowledge. Goethe makes Homunculus come into existence because, through the creation of Homunculus, Faust's consciousness finds the possibility of transcending itself as it were, not merely of remaining within itself, but of being outside. He, too, is where Homunculus is to be found; Homunculus is a part of Faust's consciousness. Goethe as you see takes alchemy very seriously. There are many such riddles in Faust which are directly connected with the secrets of the spiritual world. We must allow Faust to work upon us so that we become aware of the depths of spiritual reality which are really contained in it. We can only understand a man like Goethe when we realize on the one hand, that he had studied what had formed him really as if he had viewed it from outside, as can be seen in his autobiography (Wahrheit and Dichtung)—and that on the other hand, he knew that this must lead back to distant perspectives, to distant connections with the dead. Faust enters the life of very ancient civilizations of humanity, the life of spiritual Beings lying far back in the past.

[But if one wants to see clearly what is necessary in a positive sense for the present, then one must also have an eye and a feeling for the negative in many respects, one must develop the right feeling for the negative. One must have an eye for everything that prevents the necessary coming together of living people in a common plan with the work of the dead. You can discover these obstacles everywhere today. You find them at every turn. You find them precisely where education — forgive me for using this ugly word — is spread today.¹

How can a person today feel truly intelligent, deeply intelligent, enlightened, when he can write something like this: “Swedenborg, whose dark and enigmatic personality even Goethe explored with reverent hesitation, communicated with angels beyond the earth. He said that these supernatural beings, armed with thoughts, even walk around dressed in robes. The struggle for knowledge and enlightenment is not foreign to them, for they have set up a printing press from which they sometimes send a few sheets to particularly fortunate people. The newspapers of the hereafter are then covered with Hebrew letters. A peculiar feature of the venerable biblical symbols is that every line, every edge, every curve conceals a mysterious spiritual value. Man only has to learn to read the angelic squiggles correctly in order to be initiated into the truth of the hereafter, into the reversed, eternally sunlit life, into the blissful festivity and exhilarating paradise of the hereafter. Swedenborg, who sometimes managed to die to earthly life while still alive and to make the transition to the afterlife before physical death, asked the angels many questions and reported on them. Centuries before him, Babylonians, Egyptians, and Jews practiced the same craft of exploration. Generations after him, even to this day, it is done by those beings on earth who are dissatisfied, who want to seek counsel from God about their future, who do not want to renounce the company of their dead, and who finally believe that the bridge built from their dream-filled beds to the realms of the incomprehensible is a solid, seraphic path, cemented and supported by spirits.

And so the person in question, who considers himself very clever, continues his reflections, indulging in cheap mockery of those who try to build a bridge to the hereafter; for this very clever man has read the book of another person who considers himself very clever and writes about it: “This beyond of the senses, inhabited by the soul, is what the weighty book by Max Dessoir wants to describe anew, after thousands of thinkers have already entered this path to the afterlife. This time, therefore, it is a philosopher who speaks, who has strived more for knowledge of human nature than for the separation of orphaned schools of thought, an art lover who has not shied away from interpreting the enigmatic moment of an artist's birth, a man who has occasionally searched the bones and nerves of human beings with a knife in his hand in order to find his way through the numerous earthly hiding places of the soul.”

Because Dessoir is so multifaceted in his protection against the rashness of fanatics and the coldness of arrogant rationalists, his judgment on matters of the hereafter, which he has been preparing for more than thirty years, deserves respect and attention even from those who cannot follow him on his path,” and so on.

I had to discuss this individual, Max Dessoir, in the second chapter of my book, “Von Seelenrätseln” (On the Riddles of the Soul), because this university professor had the audacity to discuss anthroposophy as such. I had to undertake the task of proving that the whole way Max Dessoir works is the most unscrupulous, superficial way imaginable. This man has the audacity to pass a disparaging judgment based almost exclusively on nonsensical quotations that he extracts from a few of my books and always quotes in such a way that they are distorted in the most absurd manner. One must state the facts in this way if one wants to see the scandal that is possible within what is today often called science. I have only seen Dessoir once in my life; it was in the early 1990s. At that time, he made a very clever remark to me. My “Philosophy of Freedom” had not yet been written. Max Dessoir said at the time—it was at a Goethe dinner in Weimar: “Yes, you do have one fault, you concern yourself with too many sciences.” That was the great mistake, trying not to be one-sided!

Among the other absurdities that Max Dessoir commits in his book is, for example, that he now refers to my Philosophy of Freedom as my “first work.” It was written about ten years after my actual first work; I had been a writer for ten years before Philosophy of Freedom. All this and much more is equally false in Dessoir's book. How many people will read the necessary, factual refutations in my book Von Seelenrätseln (On the Riddles of the Soul), which show what hot air Dessoir's scholarship is! But how much journalistic rabble of the sort found in Max Hochdorf in Zurich is gathering to trumpet Max Dessoir's nonsensical book Vom Jenseits der Seele (Beyond the Soul) in such a way that one says, “This beyond the senses, which is inhabited by the soul, is what Max Dessoir's weighty book wants to 'Vom Jenseits der Seele' (Beyond the Soul), after thousands of thinkers have already entered this path into the hereafter,” and so on.

It is necessary to focus on such things. It is well known that what is attempted on the basis of anthroposophically oriented spiritual science is distorted in the most unprecedented ways here and there, sometimes by people who know very well that the opposite of what they say is true. But these are mostly poor wretches who have been unable to satisfy their personal interests within society, who believed they could satisfy them, and whom one can pity, but about whom there is no need to talk further. And they themselves know best how it stands with the objective truth of what they say. But poison such as that spread by Max Dessoir must be taken more seriously, and I had to do my part to clarify, sentence by sentence, so to speak, the entire philosophical worthlessness of Dessoir's arguments. Until a healthy judgment prevails in the widest circles about such alleged science as that of Max Dessoir—and there are many such Max Dessoirs—and until a healthy judgment prevails about such followers of Max Dessoir, such as the author of this article, who of course cannot resist concluding his article with the words: “Because the path to the afterlife is so completely blocked” — of course, for the blocked mind of this Mr. Max Dessoir, the path to the afterlife is blocked! — ‘people have tried again and again over the millennia to break down the barriers.’ Dessoir calls these fighters for the desperately fixed yet intangible spirit realm ”magical idealists.” He lists them all, these faith healers, apostles of numbers, Egyptian magicians, Negro saints, anthroposophists, neo-Buddhists, Kabbalists, and Hasidim. He is a highly captivating chronicler of all those generations who have submitted to miracles and yet rebelled against them. A peculiar society forms when one lists all the men, wise and foolish, who wanted to gather around the pure spirit. Cagliostro and Kant, Hegel and even the modern sorcerer Svengali meet there as they wander aimlessly on their way to the afterlife.

It is, of course, impossible to prevent people from writing in this way, but in the widest circles a healthy judgment must prevail which prevents what comes into the public domain in this way from being accepted as authoritative. For it goes without saying that thought forms of this kind, spraying around in our social organism, prevent any possibility of beneficial progress for humanity. For oneself, when one has had to attack scientific rubbish such as that of Max Dessoir, one can wash one's hands and declare oneself satisfied. But this scientific rubbish flows and flows, and today there are far too many channels through which this rubbish can flow. Sometimes one has to nail down an example. In this case, it had to be done again, because you can imagine how many people's minds will once again be filled with a judgment about anthroposophy when a feature article such as the one that appeared on December 14, 1917, in the Neue Zürcher Zeitung is written by someone who is considered quite clever and who bases his views on someone else who is considered just as clever, namely Max Dessoir!

These things must be regarded as cultural-historical facts, and their cultural-historical significance must be taken into account. Certainly, there is unfortunately only a slight possibility today of bringing something like this chapter I have written, “Max Dessoir on Anthroposophy,” to the attention of the general public. For even in the Anthroposophical Society there is only a small circle that truly understands its task: the task of enlightening humanity about the way science is often practiced today, of enlightening it in the right and proper way. And what is practiced today as science is only a symptom of general thinking. For just as things are in science — of which Max Dessoir, with all his followers, is a glaring example — so they are in other fields. And if you ask the question: What deeper forces have led to today's catastrophe? — you will always remain on the surface if you do not go into these deeper reasons, into what lies in the contortion, in the deliberate contortion and in the deliberate superficiality, charlatanism, a charlatanism that seeks to maintain itself by attributing serious intellectuality precisely to charlatanism. This must be seen in its true form in a healthy sense. I cite the example of Max Dessoir only because it is so obvious. But it is an example of much that exists as negative in our time. If anyone in humanity wants to have a heart for the positive aspects of growing together with the spiritual world, then they must also have a heart for rejection, for strong, heartfelt rejection wherever possible, of the inauthentic, the superficial, the useless.

We are experiencing this very much in our own day, that often those who are portrayed in the worst light in public life are precisely the most decent people. There is no need to view these things with pessimism, but there is a need to seek forces within one's own soul that will produce and nurture a healthy judgment about these things in that soul.]

• 1. The section in brackets was not available in the original translation.

Dear attendees! First of all, I would like to express my sincere thanks to the esteemed board for their kind invitation, and in particular to Professor Hallo for the kind words he has just spoken. I have all the more reason to do so because it may seem understandable that everything one is able to say today about a question that touches humanity so deeply, as is the case with my topic today, can only be an attempt, perhaps even just the beginning of an attempt. And the appeal is necessary to understanding and sympathetic humanity.

This brings me immediately to the point where the remarks I have to make to you today differ in principle from all similar discussions that have taken place so frequently in recent times on economic issues in the narrower sense, and on social issues in the broader sense. We have had enough of utopias and utopian constructs. They have emerged from the legitimate foundations of modern human endeavor.

Modern technology has complicated economic life and has brought the whole of social life into extraordinarily diverse new circumstances compared to those to which humanity was accustomed in the past. And so the opinion arose in a great many minds that one could say dogmatically in some way how this more complicated modern social life should be shaped so that every human being, including the broad masses, would be able to lead a dignified existence. But it must be said that anyone who today believes that they can make an impression on their fellow human beings with utopian, dogmatic definitions of social conditions does not understand the basic nature of today's civilization, of today's human life.

Let us assume, dear attendees, that someone could ingeniously devise some economic or social system, or even construct one dogmatically from a broad life experience, if he were to hold it up to humanity, he would not be able to make any impression with the most ingenious arguments, which would be held in this sense. Because we live in a time when the prophets should actually be extinct. We live in a time when people are not inclined to accept anything on authority or on the basis of prophecy. Anyone who takes something seriously and honestly, such as the social question or the reorganization of the present and future economic life, must take this into account.

People today are of the opinion that they themselves must find the guidelines for life. They are of the opinion that they must shape what they determine to be the goals of life out of their own elementary soul and organic powers. In this, I would say most universally democratic point of view, stands what I call the impulse for the threefold social order. This impulse is not intended to say that economic or other social conditions should be shaped in this or that way; it is only intended to point out how people can be brought into a position where they want to shape their lives according to the demands of the present, the demands of their own soul, regardless of whether they consciously or unconsciously strive for them.

The impulse for the threefold social order appeals to the human being, not to a description of any institutions or conditions. It wants to call upon the human being and first hear from the human being what this human being considers appropriate. But this impulse will say how the situation can be brought about in which people are given the opportunity to actively shape their own destiny. Thus, the impulse for the threefold social order wants to work entirely from the habits and aspirations of present-day life, without any utopian nuances, purely from practical life. It does, however, start from two premises. The first, which probably few people would admit to at first, but which emerges from what I will be obliged to characterize at least to some extent in a moment, it emerges from anthroposophically oriented spiritual science.

It is the conviction that human development goes through meaningful epochs, so that one can look back, for the time being, only at historical times. One sees that there have been different epochs of human development, and in each such epoch, humanity goes through a phase of its being, a phase of its soul and spiritual constitution. What has occurred in one epoch can no longer be repeated in a later one. What earthly humanity has to go through in the course of time through its development thus arises in the course of successive epochs as various missions.

In our epoch, which in this respect has lasted three to four centuries – what has now slowly been preparing has reached a certain culmination – in our epoch we see, welling up from the depths of the human soul, what I would call the democratic urge that runs through the entire modern, civilized world. But I do not mean the triviality that is very often associated with this term; I mean, when I say “democratic urge”, the form of human self-awareness that is developing in our era, through which every human being wants to find within themselves the source for a convincing spiritual life — life of knowledge, life of faith, life of art — welling up from within himself, and in which every human being wants to develop out of himself those feelings through which he relates to his fellow human beings, without this relationship being firmly determined by authority. The human being wants to find their relationship to their fellow human beings from their own free will. And in relation to economic life, the human being wants to come to conditions that enable them to have these foundations of soul and spiritual life in such a way that the democratic impulse can be lived out in the highest sense of the word. In earlier epochs, such a democratic impulse was not present universally within human development. Principles of authority dominated social organisms. And only around the middle of the fifteenth century did the ground slowly begin to prepare for what then came, so to speak, to a grandiose outburst at the end of the eighteenth century and to a culmination in our time, where it wriggles out from civilized humanity through convulsions, through severe trials, through misery and hardship, even through something like the terrible catastrophe we went through in the second decade of the 20th century.

This is one of the things that the person who comes to the impulse of the threefold social organism looks at. He asks himself: What is the most important historical characteristic in the present human being? And the other thing that serves as a starting point for the threefold social organism, I can only characterize it by becoming personal in a certain respect.

I can say that for decades I have observed European economic life, European state life and European intellectual life from different perspectives. For thirty years I have lived in Austria, the experimental country for such observations; in that Austria, where it was shown, especially in its downfall, how the external circumstances were not suitable for solving the great questions of contemporary existence in any way. These and many other conditions of the entire civilization of Europe show that, everywhere in the depths of human souls (one cannot always speak of consciousness, because much still lives in the unconscious or subconscious of most souls today), there is an instinct that a new order must come about. And what I am presenting as the threefold social order is not something I have thought up, least of all fantasized. It is, in a sense, a reading of what could be observed by acquiring an unbiased sense of the economic, constitutional and spiritual development of the present and the last decades. And so what I have to present is the result of observation and experience.

If you take what has been brought into the world in the direction of social and economic issues, up to Karl Marx and those who came later, you will find everywhere that these are logically linked systems. A great deal of ingenuity has been expended. But what humanity needs today is not a logically constructed social system, it is rather something that is as manifold as reality itself. Reality presents itself to us in such a way that what is formed in it could also be different. And if it were different, one would not even be able to say that it is more imperfect. Reality is not unambiguous. Therefore, anyone who speaks about social conditions based on reality cannot speak with the same unambiguousness that is often demanded based on certain dogmatic prejudices. Therefore, my dear attendees, some of what I have to say will give rise to one objection or another, just as one or the other can be objected to in reality itself. But such objections are not important. What is important is whether what one proposes in social terms has the power to sustain life, whether it has the strength to carry us through the present and into the near future.

Today I am speaking to you about economic life in the narrower sense, from the point of view of the threefold social order. But I would not be able to do that if I did not also present you with at least a rough sketch of the nature of this threefold social organism and also of the nature of the starting point of that which underlies what I would like to give as a certain characteristic of economic life, namely anthroposophically oriented spiritual science.

When anthroposophy is mentioned, it is easy to imagine something mystical, vague, distant and unworldly. People are accustomed to identifying anthroposophy with such movements when they consider all kinds of sectarian, mystical-theosophical and similar movements. If you identify anthroposophy with such movements, you will misunderstand it completely. Anthroposophy is based on the same starting points as the modern scientific way of thinking, this scientific way of thinking that has brought us such tremendous insights into the external world, that has basically created all modern technology, and that has transformed our social life to such an extent. But just as it is true that anthroposophically oriented spiritual science fully recognizes the great significance of science and modern technology, so it cannot, for that very reason, stop at the methods that science has developed. Starting from these methods, it must develop spiritual scientific methods in order to penetrate from the physical world into a superphysical world. For everything that surrounds us in the physical world is rooted in the superphysical world. A person only becomes aware of this when he develops other cognitive powers, in addition to those he has through ordinary inheritance, through ordinary child and school education, and through academic life and so on, which, so to speak, do not come into play in ordinary life and ordinary science, and which initially remain latent in the human soul life.

Certain higher powers of knowledge are brought out of the human soul through very specific methods, methods of a proper meditation and concentration permeated by a spirit of mathematization, through methods of a proper schooling, which I have described in my books “How to Know Higher Worlds”, “Occult Science”, “A Path to Self-Knowledge”. In my books “The Riddle of Man” and “The Riddle of Souls” I have called these higher powers of knowledge “eyes of the spirit” and “ears of the spirit” in the sense of Goethe's world view. Just as our physical organization develops physical eyes and physical ears in us, we can indeed develop spiritual organs that do not sit partially somewhere, but engage the whole person, working from within the fullness of humanity. We can train such spiritual organs and become aware of a supersensible world around us, just as we perceive the physical world around us through our physical organs and through the mind, which is connected to our brain and which combines physical phenomena. And just as we follow the development of the universe through ordinary natural science by looking back to the first physical states and trying to understand how individual beings have developed up to the point of man, so through spiritual science we arrive at the spiritual foundations and starting points of the universe and the spiritual goals of this universe. In this way, two parts of our spiritual life are joined together into a unity, which modern spiritual life has tragically torn apart for man.

My dear attendees, anyone who, like me, has met those individuals who not only live in the theoretical sense in the knowledge of modern times, but with their whole being, their whole mind, knows what tragedy can play out in the soul of those who take the achievements of modern knowledge, which are to be fully recognized, seriously and honestly. You see, I have met people who said to themselves: 'There I look out into a world of mere natural necessities. Man also comes from this world of mere natural necessities. But something sprouts up in this human interior through which man can truly find himself valuable in life. These are the moral ideals, these are the religious feelings, these are the artistic perceptions of the universe, these are all the things we call right, custom and so on. But then such honest people say to themselves: All this arises from a powerful illusion, from a great deception, like smoke and mist from the depths of the human soul. For in reality, man is an external physical organism that has emerged from the universe only through natural necessity. One must look at how this universe will one day arrive in a state of heat death or the like, and how the great cemetery of all ideals, all moral life, all that appears to man as if it were only giving him a dignified existence, will have disappeared and been extinguished.

But anyone who has seen human beings suffer under this effect of the modern world view on the human mind knows what it means for spiritual science to make a unity out of what lives in the human soul as moral ideals, as religious impulses, as artistic perceptions, and what is out there in nature. Today I can only sketch this out; in my books, which I just mentioned, you will find the above substantiated and proven. But I would like to make myself clear with a comparison: we see a plant, it grows out of the ground. As it grows out of the ground, it unfolds leaves and flowers; but then it also unfolds the germ in the flower, which is already the plant for a new plant next year. The germ is inconspicuous, but it is the germ for an entire plant next year, while the leaves and flowers wither and fall off. This is the case in the universe before the knowledge of anthroposophically oriented spiritual science. There we see the outer universe with the natural laws that govern it, right down to the law of the conservation of energy and matter. We see it in the sense of this spiritual science as that which withers, dies, and perishes in death. And we see in the human being the moral ideals, the religious impulses, and the artistic perceptions, and we know that these are the seeds for future worlds. That which we see around us today as nature is the result of the moral experiences of beings from a very distant past. What we carry within us as spiritual worlds is the germ for physical worlds of a distant future.

As I said, I can only sketch this out now. I do this for the reason that I can point to what spiritual science, by developing the spirit of natural science, can provide for humanity as a worldview. There we learn to recognize the living spirit again. There one learns to recognize the difference between the conviction that says: I approach the real, actual spirit of the world through spiritual science; I learn to recognize: not only thoughts and ideas live in me, but living spiritual beings live in my thoughts and ideas. One learns to recognize the living spirit again. The old religions, by merely continuing to live traditionally, have lost the great meaning they once had. We need creativity in the human soul in order to gain access to a spiritual life that works in such elementary ways. In contrast to this, the spiritual life that has developed over the last few centuries is an abstract, theoretical one. We experiment, we observe, we use wonderfully ingenious tools and instruments to explore the physical environment and its laws. But all that we explore is only something that gives us abstract concepts and theories, which we may then apply, but which does not fill us inwardly with a living spirit. So that we can say: we do not merely think in thoughts, we do not merely live in images, but as human beings walk around here on earth, supersensible worlds live in us through their spiritual beings, just as the three kingdoms of nature live in our physical organism.

What the threefold social order has to say about the various areas of social life also stems from this real grasp of the spiritual world. For it is the economic questions that are at the root of the social question today. And if one has come to know this social question not from the outside but from the inside, then one must think about it somewhat differently than is generally the case today. For many years I taught at a workers' education school, where I taught a wide range of subjects to proletarians, people who wanted to satisfy their strong urge for education. But it was also possible for me to get to know the proletarian soul, and at the bottom of the proletarian soul to recognize what wells up from the broad masses of the people as the actual foundations and fundamental difficulties of today's economic problem. Time and again, when talking to thousands upon thousands of people – and these days there are millions of people who have not come to know the proletariat and therefore have no idea of the real issues – one hears the same word over and over again: the word 'ideology'.

The word 'ideology' has become popular among the broad masses today. What does it mean? It means that today these broad masses, who have stood at the modern machine, who have been woven into the fabric of modern technology, have been alienated from the joy of the immediate products of labor , that these broad masses have adopted a deeply internal conviction that only the external, material, economic processes, as people express themselves, the production processes, the modes and types of production, actually have a reality. What man stands in as in material production, that is the actual reality, and what he develops as custom, as law, as religion, as science, as art, is only what people call a superstructure, that is, something that arises as an ideology, as smoke and fog, from the only reality, which is material reality.

Those who belong to the educated classes still have old traditions or at least live in a life that is still dominated by old traditions, by religious traditions, artistic traditions and so on. The broad masses of the people have said goodbye to these traditions. The broad masses have taken on board as their innermost conviction what is a theory of the other classes. One can have such a thing as a conviction, one can even defend it, one can cite all sorts of logical reasons for it, but one cannot live with it. And that one cannot live with it in the deepest part of one's soul can be seen by anyone who has been in contact with these people for years, especially as their teacher. It deserts the soul, it empties the soul when it regards spiritual life as an ideology.

Truly, the leading circles, by having also alienated themselves from the living spiritual life, have made what can become spiritual experience into mere theory, mere abstraction, mere head culture. The modern worker wants to fill the whole person with it, and as a result he remains afflicted with a barrenness of soul. The origin of modern economic difficulties must be sought in this state of mind, which the modern proletarian has inherited from the intellectual life of the ruling classes, in this spiritual barrenness. These economic difficulties do not lie in external institutions, they lie in the mental state of the broadest sections of modern humanity, sections numbering millions, as just outlined and characterized: ideology instead of a living intellectual life.

We must then look for the causes of how it actually came about that ideology could take the place of a living spiritual life in social life as well. And here we come to something that may still be perceived as a paradox today, because people do not realize that what is fully justified for one epoch of humanity cannot also be for all epochs of humanity.

When this modern life emerged, from the fifteenth, sixteenth, seventeenth century, there were already individual states, state structures, that had formed from different prerequisites within modern civilization. These state structures gradually took over all tasks of human development. We know, of course, how educational life was dependent on the denominations in ancient times. The state structures rightly took over the schooling, the educating, the educational life from the denominations. They could not remain with the denominations. For this it was necessary that what school and educational life is was incorporated into the framework of the state. And another urge developed; because one actually only had this social framework of the modern state, the urge also developed, as modern economic conditions became more and more complicated under the influence of triumphant technology, to gradually have economic life also more and more encompassed by state principles and state forces.

And so the three areas of human development were made into an external, abstract unity. In a certain way, it was beneficial that this unity came about, but on the other hand, we are now at the historical point in time where the three different areas of human social life are breaking away from this unity, demanding that they receive their own administration that follows from their essence.

Let us first take spiritual life, as I have characterized it, as it wants to emerge anew from the creative sources of the human soul through anthroposophically oriented spiritual science. This spiritual life can only develop if it can independently administer itself on its own ground, if it does not receive its guidelines from any state measures, from any state administration. These matters, ladies and gentlemen, can easily be challenged on logical grounds. But for anyone who can immerse themselves in the particular structure of intellectual life, it is clear that intellectual life, that which is creative in it, that which brings its own character to the surface, can only develop if the educational life is educational and school system is put on a firm footing; if this spiritual life, namely the most important link in this spiritual life, the public education and school system, is designed in such a way that those who are teaching, instructing and educating in it are also the administrators. They should devote only as much time to education and teaching as is necessary to enable them to administer the education and teaching system itself, in accordance with the same principles as those they teach by the hour. Intellectual life, education and teaching must not be dependent on any external norm. For the interference of an external norm kills that which must be in every educator and teacher: direct responsibility not to a state, not to an economic power, but to the supersensible spiritual life itself.

If each person feels responsible as an individual of humanity towards spiritual life in its essence, then we have a living spiritual life. To shape this living spiritual life, it is necessary that this spiritual life receives its own administration. It will be able to establish its own validity. One only has to emancipate this spiritual life from state and economic life, give it its own administration, and one will see that, because one needs the abilities of capable people, one will also recognize these abilities. And in the same moment in which a person's position in the spiritual life is not determined by external laws and administrative measures, but rather by the fact that a person works out of his or her individuality according to his or her abilities in the free spiritual life, in that same moment there will also be the free recognition of human abilities with regard to the spiritual life.

And basically, one can only get an idea of such a spiritual life from anthroposophically oriented spiritual science. Abstract spiritual life is alienated from the world. The spiritual life that we cultivate at the School of Spiritual Science at the Goetheanum is a spiritual knowledge that approaches the whole human being, that is not a cerebral culture, but that can be said to develop the human being right down to their manual dexterity. I would just like to mention briefly that last fall, at the Goetheanum, we held courses for the School for Spiritual Science, in which thirty personalities participated: scholars, artists, business people, and industrialists who wanted to show how anthroposophical spiritual science can be applied to the whole human being and to all of life. Theoretical and abstract spiritual life does not reach into the muscles and dexterity; it must first acquire routine. A living spiritual life reaches into manual dexterity, into the muscles and nerve formations.

Therefore, a free spiritual life, which from this perspective is the basis of the rest of the social order, will be able to embrace not those unworldly teacher-natures who are often to be blamed for this, because they are, after all, the result of human conditions in the present, but rather people of life. And it is precisely out of this attitude that practical insights into life, everything that is directly related to everyday life, will be recognized and developed from the spiritual life in the same way that philosophy or basic religious conviction is developed. For in such a spiritual life all material and all spiritual is one, and the spirit has the right power in man only when it does not close man off from material life, but when it gives man the ability to intervene in material life in practically every field. We must not withdraw into a nebulous, mystical spiritual life, but let the spirit permeate us, so that precisely the external, physical reality can be spiritualized.

We need this spiritual life as the basis of a healthy economic life. For this spiritual life will in turn embrace man. It will not, as the so-called spiritual life of the last three to four centuries has done, bring the broad masses what is only a dull, deadening ideology, but it will give them a sense of their human dignity. Then it will be possible to work with them. For the social and economic question can only be solved from the human soul, from human knowledge, human feelings and convictions and will impulses. We must find access to the souls of working people. We will not find this access if we continue to talk to them about our sciences as we have talked to them so far, and if we talk about social conditions in the way that these sciences have taught us to talk about them so far.

Thus I have described the first link in the threefold social organism: the independent spiritual life, which is placed in the administration of those who are spiritually creative, namely those who educate and teach. This is, so to speak, on one wing of the modern social organism. On the other wing is economic life. This economic life is fundamentally different from the spiritual life. What does a person in the spiritual life strive for? He strives to come out of his soul to an understanding of the harmony of life. Even the simplest person must have a certain totality of life in relation to the spiritual life. In relation to the economic life, we can never have that. Here, if a person really observes life and has a sense of life, he must make a confession to himself: in economic life there is no total judgment of the individual. What does that mean? I will first make myself clear through an historical fact. Around the middle of the nineteenth century, the gold standard was discussed in many states, and in many areas of public social life in general. In some states, the gold standard was introduced. What was said about the gold standard at that time by parliamentarians, by practical economists, by other practitioners of life – I do not mean this ironically, but quite seriously and honestly – was indeed very astute and clever. One still has great respect for those people who spoke about economic life at that time.

But all that was explained, and with excellent reasons at that, was the prognosis: Free trade would flourish under the influence of the gold standard, the individual states would open their borders, and the appropriate global economic life would be able to develop freely, unimpeded by the borders of the individual states. These state frameworks have, after all, arisen from completely different conditions than modern economic life, which has gradually become a unit through the world economy and which needs completely different connections than those that states can create. Free trade will flourish. So very clever people have said. And what has actually happened? Customs barriers have sprung up everywhere; the superiority of protective tariffs has been much discussed since then, less wisely but with more prospect of achieving things.

What is actually at hand here? What is at hand, ladies and gentlemen, is that in the field of economic life, the cleverness with which one progresses in intellectual life as an individual is of no use in economic life. It is a profound and significant truth that no matter how clever an individual may be, if his economic judgment is to have any weight in economic life, then no matter how clever a judgment based on individual abilities may be, it counts for nothing; in economic life, the only thing that matters is what we acquire through expertise and skill in the individual subjects of economic life. But this cannot develop directly in economic life; rather, it relies on being complemented by what others in other industries, in other fields, can develop as decisive judgment, as judgment that is viable for reality. In economic life, only collective judgment can be decisive, that is, what a particular group of people, uniting the most diverse economic sectors, presents in such a way that one is not dealing with mutual advice; in the case of advice, not much comes of it, only a formless parliamentarization; but rather, you are dealing with mutual interests coming into relation with each other; that you are dealing with working life itself; that one person has this to realize, the other that; that one person has something to assert, a skill in a particular field, the other something in the field of [production] and so on. And it is entirely possible that associations will be formed that must have a certain size, associations in which people from the most diverse economic walks of life unite. Things start from needs. Then it is a matter of uniting with those people who, based on their life experiences, can talk about the needs of certain circles, with other people who are involved in certain branches of production that meet these needs.

And, esteemed attendees, something else is possible than what appears in the modern social democracy when the slogan, which is correct as a slogan, is repeated over and over again: one should not produce to profit, but to consume. What could be more correct than this! But what could be easier than to utter such an abstract sentence? It is always a question of how to do something like that. Because the matter is actually self-evident.

Well, ladies and gentlemen, until now it has only been possible to implement such things in a limited number of areas. And I would like to start by presenting an area to you that you may not recognize because it belongs more to the spiritual realm. However, I will characterize it now only in economic terms – the area of anthroposophical book trade. Many years ago we founded the Philosophical-Anthroposophical Publishing House in Berlin. Consider how a publishing house is usually run today. I am citing something from the spiritual life, but you will soon see that it can be applied to the whole material life. How is a publishing house run today? The publisher takes the manuscript from the author. The manuscript is typeset. Books are produced and sent to the booksellers, but are they all sold? Well, anyone who knows the book trade also knows what the term 'crabs' means. These are the books that are returned by the booksellers. There are many such cancers, not only among poets, where almost everything that is printed takes on the nature of cancer. But let's look at what is actually happening. So and so many people are employed to produce the paper, so and so many people to set the books, print them, then ship these books and so on. Do you realize how many people are kept busy with books that are not at all necessary for the life of the general public? Most of them are not necessary, life would go on just as well without them, especially in a field where everything hinges on production. So how did we do it at the Philosophical-Anthroposophical Press?

We have not printed a single book that was not certain from the outset to sell. Because we started from spiritual consumption. First there was the Anthroposophical Society. However critical you may think of it, I am only talking about economic matters now. This society developed a need, we knew this need, we lived in association with the Anthroposophical Society, we got to know its needs in a living way, and we took these needs into account in our spiritual production. And the publishing house was never in a position to employ people unnecessarily. It would be much more important than the empty phrases we hear in many programs and the like today to think about how to do things, how to fight worthless production and the worthless employment of people in social life. This can only be done through the principle of association. However imperfect this association I have described is, it is an association.

Later, I tried something that was then interrupted by the war. We had a member in the Anthroposophical Society who was a master baker. I said: Why shouldn't the Anthroposophical Society also be seen as a sum of consumers for bread, which it certainly is as well. So I get them so many consumers that they can pursue their production, I said to the person concerned. It did not succeed, partly because of the individuality of the person concerned, but it could have succeeded; but the war came into the picture as well. Again, starting from demand, an attempt was made to associate demand with production.

You see, what I am describing to you as the associative principle in economic life also shows itself as something that wells up from the subconscious of human society today, so to speak. On the one hand we see the formation of cartels, on the other the formation of trusts, but always only among mere producers, while the connection between producers and consumers is provided by the agencies, and this is also one-sided. By eliminating the agencies and creating associations that stand between consumption and production with their living interests and mediate between them, a fruitful future for economic life is ensured. Cartels allot profits, allot consumption, allot various things. One sees that, under the influence of the world economy, unification is necessary, but the matter is initially approached from the wrong end. Instead of encompassing the entire economy in associations, they initially associate only producers. This exacerbates the very thing that has brought chaos to our economic life. It does not reduce and mitigate it.

Now, my dear attendees, what is it exactly that suggests, when we look at our economic life with open minds, that economic life, as a special link in the three-part social organism, must also be distinguished from the other two, as I have already characterized for the spiritual link and will still characterize for the other link.

I will characterize a very specific fact of today's economic life, which, for those who are now routine in economic life, is felt as an economic difficulty, but about which it is not easy to gain clarity. It is the fact that in our complicated social entity, in which the division of labor prevails, in which people work for each other, we pay for goods as a product of labor; we pay for human labor in the same way as we pay for goods as a product of labor. We pay for both with the same money, so to speak. Sometimes money can represent a certain amount of coal, and at other times it can represent a certain amount of labor. Now imagine if someone wanted to measure with a common measure, lambs and apples, things that simply do not have a common measure, things that have nothing in common. Human labor power as such is not comparable with a commodity in an agitative way, in a very wrong way this thing lives in Karl Marx's agitation.

But in every unbiased sense of humanity, it lives as the source of an explanation of how we have pushed two things together in our economic life that really cannot be measured by any common measure. And here, too, modern life is already working in such a way that it unconsciously wants to help itself, so to speak, in the right direction. Individual states have tried to regulate working hours, set up work insurance, pension insurance and so on, in short, to regulate work through a special legal system, independently of what is contained in economic life itself. Because economic life only includes the production, circulation and consumption of goods. In economic life, work is only indirectly included.

Basically, the situation is as follows: on the one hand, we have nature in the economy. We cannot possibly dictate from mere economic motives – because we as a consortium may need to sell wheat at such and such a price next year if we are to achieve this or that – that there will be so and so much rain or sunshine next year. Nature is taken for granted. We have to accept it. We want to bring human labor directly under the economic point of view. We want to regulate human labor from the economic basis. Social democracy wants it itself, wants it precisely from the economic basis. It represents nothing other than the terribly one-sided continuation of that which led into chaos.

It is important to recognize that goods and human labor are not comparable values, that they must be managed from two different perspectives. We do not need to manage nature; it cannot be managed; it underlies our economic life just as it underlies the economic life of birds and the like. Within the actual economic life, we manage the production of goods, the circulation of goods, and the consumption of goods. However, modern conditions have led to a confusion between the comparative value or price of the goods and that which labor quite remunerates in the same way as one pays for goods – while labor must be regulated according to completely different aspects.

Just think about what has emerged from the unnaturalness of modern conditions; for example, within modern proletarian theory. People say: the manual laborer works this or that, and in doing so consumes organic power that must be replaced; for this he must be remunerated. A great contrast has even been constructed between manual labor and mental labor. Mental labor consumes less because it provides ideas that are then always imitated. It does not provide something that works in this way towards consumption. All these theories have arisen because work has been put into the process of commodity consumption, commodity circulation and commodity production, because the line has not been drawn between the actual economic life and the state or legal or political life. Thus we have the three limbs of the social organism, the spiritual limb, namely, the most important, public spiritual life: the teaching and education system; the state-political limb, in which, for example, labor is to be regulated.

How does someone who takes what I said at the beginning of my lecture very seriously and honestly – the awareness that modern humanity must move towards democracy – cope? Only those who leave out what cannot be democratized from the democratic can take democracy seriously and honestly.

There is a broad and comprehensive area of human affairs in which every person who has come of age is competent; that is the area in which majorities rightly prevail. This is the area where something can be achieved by parliamentarization. Parliamentarization cannot achieve anything in the field of intellectual life, where only the development of the individuality of the individual can be fruitful. Parliamentarization, majority decisions, cannot achieve anything in the field of economic life. There associations must come into being in the way I have described, out of the most diverse branches of life. And these associations will develop to a certain size. There is no need for statistics; they are of no help, they only refer to the past, but it is life that matters. And it is life that should be grasped by people who are members of associations, and that the associations should grasp the needs, not regulate them. Economic life has nothing to do with ethics, with a critique of needs, but only with the observation that the needs are there. The free spiritual life has to do with critique, with the regulation of needs. Political life has to do with what I have just spoken of and what I will speak of yet. In economic life, associations only have to do with what is alive in the production, circulation and consumption of goods.

Once the need has been determined, it is known how many people have to be involved in the production of certain articles. If too many people are involved, the products become too cheap for the need; if too few people are involved, the products become too expensive. We arrive at what I would call the shaping of the price out of the life of the associations. Of course, we can only take something as a kind of calculation, as a kind of general formula. But it is possible to arrive at something fruitful out of such associations by concluding contracts to the effect that as many people as are necessary can work on an article in a certain field. We can arrive at a situation in which what I would call the 'primordial cell of economic life' is fulfilled more and more. It will seem paradoxical to you. And yet, in its subconscious depths, humanity strives for economic satisfaction in the sense of this economic primordial cell: every person should receive for his product of labor — not for his labor, labor does not belong in economic life — he needs for himself, his family and everything else for which he has to provide, in order to fabricate an equal product in turn; thus, he needs as much for the satisfaction of his needs as it takes to produce an equal product. Roughly speaking: If I make a pair of boots, I must receive so much for this pair of boots through the regulation of economic life that I can make a new pair of boots, and while I am making this new pair of boots, I have everything I need for myself, my family and other expenses.

I am not saying that this should be determined by some kind of socialist dogma, but that the associative principle is the necessary one. There is no need to fear that this will lead to a terrible bureaucracy. After all, bureaucracy is already sufficiently taken care of in all countries of the world precisely because of other circumstances. What I mean here by economic association will establish itself alongside work and through work. And since economic areas and economic associations become confusing when they are too large and uneconomical when they are too small, economic organization has a certain size depending on climatic and other conditions, as well as on the characters of the people and so on.

The associations continue to associate. This then provides the basis for a large world association, for the great world economic federation, which can only be created out of economic life, out of an economic life independent of intellectual and political life. Of course, work plays a role in this economic life, but on the other hand, work must be left to the realm of the political and legal state. Every person who has come of age is competent to speak about the extent of work, in association with other people.

My esteemed audience, I spoke earlier about the ill-fated experimental country of Austria, where I spent thirty years. There one could see how modern parliamentary life has emerged. You could see what it means to carry economic interests into political life. When parliamentary life was to be created in Austria in the 1860s, the parliament was composed of four curiae: the curia of the large landowners, the curia of the chamber of commerce, the curia of the cities, markets and industrial towns, and the curia of the rural communities – purely economic points of view! Four curiae, put together purely on the basis of economic interests. They were now supposed to decide on the legal and political situation. Not only the intellectual and national life, no, the internal impossibility has already created destructive forces in a country as difficult to construct and as difficult to put together as Austria, which could already be seen in the 1870s and 1880s by anyone living in Austria with an unbiased mind. There one could study how necessary it is to keep economic life separate, with its own administrative instances, rooted in the associations of the various professional and industrial guilds and of the various branches of economic life in general, and to have, in addition, the free spiritual life, which certainly plays a part in economic life. How it plays a part, I have described in detail in my 'Key Points of the Social Question'. You will also find details in our newspaper on threefolding, which appears in Stuttgart, and also in a Dutch newspaper on the threefolding of the social organism.

Just as you can educate yourself about the fertility of the free spiritual life in the Free Waldorf School in Stuttgart, which we have established and which Emil Molt has set up and which I run, so you can principles, which are, however, only in their infancy, by acquainting yourself with our writings and with what is being attempted, for instance, in the economic institutions of Futurum in Switzerland and Kommenden Tag in Germany. Of course, it is not yet possible to found many associative life; the facts of external life, of today's social order, are too much opposed to this associative life, but the beginnings should still be created for it. The impulse given for the threefold social organism should definitely work its way into practical life. And so, in my aforementioned book 'The Core of the Social Question', I also showed how capital basically also has its origin in spiritual life, and must therefore also pass into the individual administration of the human being in connection with spiritual life, with the spiritual element of the social organism.

There have been critics of the threefold social order who said: Yes, this threefold order tears apart into three parts what is a unity. No, it is only through the fact that these three parts are administered in the sense of their own essence that true unity is created. Through the spiritual life and through human individuality, the circulation of capital will gradually come about. I can only mention this briefly here, but you can read more about it in my book “The Essentials of the Social Question”. The regulation of labor will be subject to the rule of law. In this legal or political state, all matters for which every adult is competent will be regulated. And anyone who is sincere about democracy must, on the one hand, exclude intellectual life and, on the other, economic life, in which nothing can be regulated purely democratically; then there remains for the actual state a broad area that encompasses all human affairs; that is, those matters in which one person is equal to another, those matters in which all people are truly equal.

This impulse for the threefold social order is truly drawn from the depths of human nature. Because of the diversity of spiritual, state and economic life, a separate administration is required for all three areas, and because the human being is involved in all three, the right unity and the right interaction will only arise. From the spiritual life into the economic life, capital administered by the spirit is at work. From the state into the economic life, the way in which each human being, as an equal, regulates his work, the measure and so forth, is at work. This work will have to be accepted in the economic life, as nature is accepted. We will say to ourselves: Rain or shine, I cannot control it. I must accept economic life as it unfolds under these conditions. Likewise, in the field of economic administration, I must accept what is regulated as work. And when the associations set prices, the only thing that will be considered is the product of labor, not labor as such.

But this brings us to the intimate interpenetration of the three members of the social organism. And an economic life that does not somehow deal with all kinds of spiritual matters, a state life that does not deal with all kinds of spiritual programs and the like, but only deals with those matters in which all people as equals are competent, such an economic life and such a state life will receive the most beautiful fertilization from the free spiritual life. There will be a vigorous interaction between the three elements, if each is administered in its own way.

I have also been told that I want to resurrect an old Platonic idea of the teaching, military and nutritional classes. No, it is not the various classes that are to be constituted, but rather the external administration is to be constituted by leading people to a free judgment in these three areas. No utopia is to be presented dogmatically. No fantasies are to be used to describe how the institutions should be. Rather, attention should be drawn to how people must organize themselves in the social organism so that, through their cooperation, they can find the solution to the social question, and so that the organization of economic life, which must basically take place with the constant active participation of the competent associations, can also be found. Just as the human organism must be nourished every day.

And so we can say: Three areas confront us in the entire social organism; three areas that each demand their own administration based on their own nature. Freedom should prevail in spiritual life; equality should prevail in democratic state life, where only those things are administered from the majority that can really be decided by the majority, because every person is competent for them. And fraternity can develop precisely in an economic life that is built on the associative principle in the way described. These three great maxims of human development resound across to us from the eighteenth century. And what human heart would not beat faster when it allows these three maxims of human development to take effect on it with deep understanding. But clever people in the nineteenth century repeatedly emphasized that in the unitary state these three lofty ideals contradict each other. And they were right. The solution to this riddle is that although people have asserted the three greatest ideals of social life, freedom, equality and fraternity, out of an inner intuition, they have so far been under the suggestion of the unitary state that only the threefold social organism can realize these three ideals, namely, freedom in the spiritual realm, equality in the state-political realm, and fraternity in the associatively shaped economic realm.

And in characterizing economic life today, I had to show how it can be built as a foundation for a free spiritual life and for the true, state-based democracy that modern humanity strives for. But these two areas are in intimate harmony with economic life. For it is an economic life that alone can give all people a dignified existence; one that is built on the basis of the laws that shape the economy itself, that draws its fertilizing forces from an independent, real state-based life and its administrative roots from a free spiritual life. Therefore, we can say that an economic life of the future is only conceivable as being associated with an independent legal life and a creative, free spiritual life that works out of human souls.

Answering questions

Question: You have not told us how the associations are to come into being. Do these associations float in the air? Where do they come from? Do you think that today's workers' organizations or the existing consumer cooperatives can become associations through their training and development, or are associations only utopian? Are they based on something that has emerged historically or do you want to build something, do something, create something? You have talked about utopias so often.

Rudolf Steiner: When I speak of utopias, I mean something that has come to light, for example, in Proudhon, Blanc, Saint Simon, [Bakunin], and to some extent also in Karl Marx. There you will find utopias, thought structures about a social order of the future. The only thing that sets Marxist utopia apart from the others is that it appeals to a particular class, appeals to the instincts of a particular class, and has therefore become a very real force in the world of agitation. But it is precisely in the present day, when this utopia is producing the most terrible results by claiming to be realized in reality, that we see the utopian aspect of the matter. This utopianism can be seen to the highest degree in those who believe that they are standing firmly on the ground of reality. One does not need to go to Russia to study the details of how Leninism kills culture and civilization. One only needs to familiarize oneself with what lives in the mind of Lenin. All sorts of social conditions are described that this new tsar wants to realize. But then Lenin says: with all this, what is actually humanly dignified is not achieved after all, but something is achieved that destroys the present. Then the present perishes, and with it people go into decadence; and then a new human race will arise, which will establish the humanly dignified existence. — There we have posited something utopian to the point of blood. This utopianism basically dominates more than one might think the minds and souls of contemporary people. What I have presented to you is not at all conceived utopianistically, but is conceived in such a way that, basically, it can be started every day with the appropriate things.

If I immediately tie in with what the previous speaker said: we have consumer cooperatives. The consumer cooperatives do not work in the sense that today the incommensurability between labor and labor product and commodities could somehow be eliminated, but they work in the midst of these conditions. If they are not production-consumption cooperatives, they ultimately only aim at regulating consumption, not at an interaction between producers and consumers, as the associations do. But it can be developed. It is not utopian to build on what already exists. Of course, you must not have the idea that it is already utopian if you just don't leave what is there as it is. So what is there are, so to speak, the elements that associate. I'm not talking about organization.

Dear attendees, I am actually Austrian, but I have spent half of my life in Germany, then in Switzerland, but I come from Germany. Nevertheless, although I come from Germany, the word “organization” really seems like something burning to me. I expect nothing from an organization, because an organization emanates from a center. The organization is regulated from above. In reality, it is the special love for the organization that has prepared Germany for what is happening now. And if you come to Germany today, you will find that the addiction to organization is still flourishing terribly, even if you believe that you have outgrown these organizations. What is called organization in Germany has the same effect on me as a red cloth on a bull (not that I claim to be a bull). Association is different from organization. The best and the most capable join together, not those who are at the center of things and want to organize.

Particularly with regard to this organization, an example can be given in Germany. A German professor has now written a book about price formation during the First World War. On the basis of extremely thoroughly compiled material, he has determined what happened as a result of the state intervening in economic life through the organization of prices. He presents four sentences with the right consistency, which are worthy of being in a scientific book in terms of methodology: Firstly, the price-setting authorities had no idea what was important. Secondly, prices were regulated everywhere in such a way that the opposite of what was actually believed to be achieved was achieved. Thirdly, by regulating prices, large sections of the population have been affected in the most terrible way. Fourthly, profiteering has been encouraged at the expense of honest industry and honest trade. These are the scientific conclusions that the economist in question has reached. Then he adds: Yes, science says that about economic life, but in social life there are other interests; there the state must intervene, and what is recognized as economically right by the economist no longer applies before the state.

Now, what is more sensible: for the economist to stand and lament that the state is thwarting his correct scientific conclusions, or for him to say: economic life must be organized in such a way that there is no need to point out what disturbs correct price formation. Everywhere, the impulse of the threefold social organism ties in with natural conditions. What is the production of goods, the circulation of goods, the consumption of goods, must arise out of the individual human being, out of the individual human being, the individual human groups. And this efficiency in the individual associates itself. At the beginning, one does not know what is associating, not organizing; only in accordance with one's own efficiency does what is to come about arise.

This is also the case in the spiritual life, for example, if you look at the Waldorf School, which leads a completely free spiritual life. I run the school, but I have never done anything other than advise individuals. I go into the classes, study the children's development from a psychological point of view, and discuss my psychological studies with the teachers in an advisory capacity, who then try to take things further. In fact, we have even come up with completely new laws for childhood development at different ages, for example, for how children live together and so on. But how does this Waldorf school work? Yes, you see, you would have felt at the beginning like a civil servant or a member of parliament, then you would have sat down with others who also feel like civil servants or members of parliament and made programs. The programs are made very cleverly, because in terms of the intellectual, people are terribly clever. You can set up the most perfect programs, but can they be carried out? We have not done that. What matters for the Waldorf School is that we have our twenty-two teachers, and the Waldorf School will be as good as these teachers are able to make it. There is nothing more dishonest than to set out a program that cannot be followed because the teachers can only work according to their abilities and not according to programs. They try to work out of their abilities. And so it is in economic life. The associations are not formed utopian, but rather by continuing to work on what is already there. I only believe that when the associations are formed, the individualities will also become more efficient. But today we are building on what is there.

Chairman of the students: This evening you have given us an insight into your view of economic life. It is of course impossible to have an overview of the whole problem, but your lecture will certainly be a stimulus for many of us to take a closer look at the threefold social organism. And in this you have achieved an important goal. You came to us despite the fact that you are almost overburdened with work. I would like to thank you for this on behalf of the assembly. It was a very interesting evening.

Rudolf Steiner: Dear Mr. Chairman and all those who helped to organize today's invitation. I can only say that this invitation gave me a very special satisfaction. It came from the student body. And who should be more aware than those who are faced with such problems as those I have mentioned, that today, for the solution of these questions, which will take up the next decades - initially, of course, the preliminary solution - we need above all those who are within the student body today.

I am long past that, but today I often think back to the times when we lived through things differently than you do today. At that time, we had a lot of intellectual, national and, in particular, economic hopes, and many of these economic hopes have indeed proved to be illusions – and not just here or there, but in the whole of international life. This has deterred many from seriously pursuing the deepest human issues. Those who are in a position to go through their student days today can hardly indulge in illusions in the same way. They learn from the great hardship, from the crisis-prone nature of today's life, that deepening is necessary. That is why it fills one with a deep sense of satisfaction to find interest in suggestions of this kind among the student body. Because I didn't want to give more than suggestions. From this point of view, that perhaps, even if I am no longer there, work will continue on the basis of these suggestions, especially by those who are young today, that at least, even if only a very small, tiny drop could be added today through this invitation, from this point of view, I thank you and the whole committee warmly for your kind invitation.

Herman Sijbrand: Hello, Dr. Steiner, you have expressed your thanks for the invitation. Let me now bring up an issue, let me express what has just come to me. The matter is quite the opposite, the feeling of gratitude is entirely on my side. Because you are the one who has succeeded in showing me the synthesis of art, science and religion again. You are the one who, to me, who is and wants to be in the strict service of science and technology, you are the one who has shown me the true path to the ideal of humanity, to the ideal of humanity, to Christ, to the true understanding of Christianity, to the true understanding of Christ and his teaching, I owe it to you. I would still like to have said that.

There followed an untranscribed closing speech by Herman Sijbrand Hello to those gathered in Dutch.

The following lecture was formerly in GA 136 entitled, The Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature, published in German as, Die Geistige Wesenheiten in den Himmelskoerpern und Naturreichen. In Bn/GA 158, it is the 2nd of 12 lectures in the series, The Human's Connection with the Elemental World, published in German as, Der Zusammenhang des Menschen mit der Elementarischen Welt. Kalewala. Olaf Asteson. Das russische Volkstum. Die Welt als Ergebnis von Gleichgewichtswirkungen.

First of all I must apologise to you that I cannot give my lecture in the language of this country. The fact of this lecture being given is in response to the wish of the friends of our Theosophical Society, by whom I have been summoned hither to give a series of lectures lasting a fortnight, and who had the idea of making it possible within that time of adding the two announced public lectures. Hence I must crave your pardon if many of the names and designations which are borrowed from the national epic of the Finns are not rightly pronounced by me who have no language. Only in the lecture of next Friday shall we touch upon Occult Science or Theosophy; the consideration of this evening will rather have to do with a sort of neighbouring realm which in the profoundest sense of the word belongs to the most interesting of human historical considerations, of human historical thought.

The National Epics! We need only to think of some of the well-known national epics, of the epics of Homer, which have become the epics of Greece; of the legends of the Niebelungen in Central Europe; and finally of the Kalevala, and immediately the fact shines forth, that by means of these national epics we are led more deeply into the soul of humanity and the striving of humanity than by any other historical investigation; we are so led into the soul of humanity and the striving of humanity that ancient times are brought powerfully before our souls, as vividly as the present time, but in such a way that they affect us in the immediate present just as the fate aid life of the present day humanity living around us. How uncertain and dim from the historical point of view are the descriptions of the ancient people of Greece of whom the Epics of Homer tell us, and how, when we let the contents of the Iliad—of the Odyssey work upon us, do we look into the souls of those people who are far beyond the grasp of ordinary historical observation! No Wonder that the study of the National Epics is somewhat of a puzzle to those who are occupied with the scientific or literary aspect of them! We need only point to one fact with regard to the Greek Epics, to a fact which has been repeatedly expressed by an enlightened observer of the Iliad in a very beautiful book on Homer's Iliad which appeared only a few years ago,—I mean Hermann Grimm, the nephew of the great philologist of German myths and legends, Jacob Grimm. By letting the figures and facts of the Iliad work upon him, Hermann Grimm is again and again obliged to say: “Oh! this Homer!” We do not need to-day to go into the question of the personality of Homer; When he describes anything which is borrowed from a handicraft, from an art, it is as though he were an expert in that handicraft, in that art. If he describes a battle, a contest, he seems to be perfectly acquainted with all the strategic and military principles which come into consideration in the conduct of war. And rightly does Hermann Grimm point out that a stern judge in such matters, namely Napoleon, was an admirer of the reality of the description of battles in Homer; and he was a man who without doubt was qualified to give an opinion whether or not the military point of view is presented before our souls in a directly expert and vivid way. From the general human standpoint we know how plastically the figures are presented to our soul by Homer as if they were immediately in front of our physical eyes. And how does such a national epic as this continue to manifest itself through the various periods? For truly, he who observes dispassionately will not receive the impression that human artific or pedagogic cult could have maintained all through the centuries up to our own days, interest in the Iliad and the Odyssey,—for this interest is self-evident and universally human. Yet these epics set us in a certain sense a task; directly we study them they present to us a very definite—even an interesting task. They must be taken quite accurately in all their details. We at once feel that there is something obscure in such national epics if we try to read them as we read any modern work of art, a modern novel, or such-like. We feel even at the first lines of the Iliad that Homer speaks with exactitude. What does he describe to us? He tells us even at the beginning what he is describing. Much is known from other descriptions not contained in the Iliad, of events which form the connecting link with the facts of the Iliad. Homer wishes only to describe to us that which he states so pregnantly in the first lines,—the wrath of Achilles. And when we go through the whole of the Iliad and consider it impartially, we have to say to ourselves:—In very deed it contains nothing but what can be shown to be the result of the wrath of Achilles. Further, another peculiar fact appears at the very beginning of the Iliad; Homer does not begin simply with facts, he does not even begin with any personal opinion, but he begins with something which in modern times would perhaps be taken as mere words; he begins by saying:—Sing to me, Oh Muse, of the wrath of Achilles:—And the more deeply we penetrate into this national epic, the more clear does it become to us that we cannot at all understand the sense, and spirit, and meaning of it all unless we take these words at the beginning quite seriously But then we have to ask ourselves:—What do they actually mean?

And now to consider the manner of representation; the whole way in which the events are brought before our souls! For many, not only professional students, but even for artistic spirits like Hermann Grimm, there was a question in those words “Sing to me, oh muse, of the wrath of Achilles,” a question which penetrated deeply into the heart. How in this Iliad, as well as in the Niebelungen or in the Kalevala, are the deeds of spiritual-divine Beings—in Homer's poems chiefly the deeds and purposes and passions of the Olympic Gods—enacted in unison with the deeds, purposes and passions of men, men who like Achilles are far removed in a certain sense from ordinary humanity, and again with the passions, purposes and deeds of men who are nearer to ordinary humanity like Odysseus, or Agamennon? When Achilles appears before our souls, he appears to us to stand alone among the human beings with whom he lives; as the Iliad continues, we very soon feel that in Achilles we have before us a personality who feels himself unable to discuss his inner life with the other heroes. Homer also brings before us how Achilles has to settle his real affairs of the heart with divine spiritual beings who do not belong to the human kingdom; how the whole way through the Iliad he stands alone with regard to the human kingdom, and on the other hand stands close to super-sensible, superhuman powers. On the other hand how strange it is, that when we focus all our human feelings in the form and manner of thinking and perceiving we have acquired in the process of civilisation, and then direct our gaze towards this Achilles, he often appears such that we are obliged to say: How egotistical! How self-centred! A being in whose soul divine-spiritual impulses are at work acts, absolutely from personal motives for a long time, so important a war for the Greeks as the Trojan war of legend, was only carried on, only produced the special episodes which are described in the Iliad because Achilles fought out for himself what he personally had to fight out with Agamemnon. And we continually see superhuman powers taking part; we see Zeus, Apollo, Athene imparting the impulses, allotting to the people, so to speak, their places. It was always remarkable to me before I took up the task of approaching these matters from the standpoint of Occult Science or Theosophy, how a very intellectual man such as Hermann Grimm with whom I had often the pleasure of personally discussing this matter, should look at these things as he did. Not only in his writings but often in personal conversation, and then much more exactly expressed he used to say: “If we only take into consideration what historical powers and impulses perform in the evolution of humanity, we do not succeed in getting at what lives and creates there, especially in the great national epics.” Hence, for Hermann Grimm, the intellectual student of the Iliad and the national poems, there was something which transcends the ordinary powers of human consciousness, the intellectual, reasoning sense-perception, the ordinary feelings; something which was for him a real power as creative as the other historical impulses. Hermann Grimm spoke of an actual creative imagination permeating human evolution just as one speaks of a being, of a reality, of something which governs man and could say more to him at the beginning of the ages which we are able to observe, which could say more to him during the development and growth of the individual races that what the ordinary soul-forces mean to man. Thus Hermann Grimm always spoke of the creative imagination as the glimmering of a world which does not expend itself in the ordinary human soul-forces; an imagination which to him in some way fulfilled the role of a co-creator in the process of human development. It is strange however, that when we consider this field of battle in the Iliad, when we consider this description of the wrath of Achilles with all the interaction of the super-sensible, divine spiritual powers, we do not arrive at such an opinion as Hermann Grimm has; and in his book on the Iliad itself we find many a word of resignation which shows us that the ordinary point of view which is taken to-day in a literary or scientific way is not reconcilable with these matters. What does Hermann Grimm arrive at with regard to the Iliad and the Niebelungen saga? He ends by assuming that the historical dynasties, the races of rulers were preceded by other such races; this is literally what he thinks. Thus he considers that probably Zeus and his whole circle represent a sort of race of rulers which had preceded the race of rulers to which Agamemnon belonged. Thus he considers that there is a certain uniformity in the history of humanity, so to speak; he considers that in the Iliad or Niebelungen saga are represented Gods or Heroes of primeval humanity whom later humanity only attempted to represent by clothing their deeds, their characters, in the dress of superhuman myths. There is much that one cannot reconcile if one takes as a basis such an hypothesis, above all the special form of the intervention of the Gods in Homer. Let us take one case. How do Thetis the mother of Achilles, Athene, and other figures of the Gods intervene in the events in Troy? They so intervene by taking the forms of mortal men, inspiring them as it were, leading them on to their deeds. Thus they do not appear themselves, but permeate living men. Living men were not only their representatives but sheaths permeated by invisible powers which could not appear in their own form, in their own being on the field of battle. Yet it would be strange to admit that primeval men of the ordinary kind should be so represented that they had to take representative men of the race of mortals as a sheath. This is only an intimation which can prove to us all that in this way we shall not arrive at a true understanding of the ancient national epics. Just as little shall we succeed if we take the figures in the Niebelungen saga, Siegfried of Xanten on the lower Rhine who was removed to the Burgundian court at Worms, who then wooed Kriemhilde the sister of Gunther, but who by virtue of his special qualities can alone woo Brunnhilde. And in what a remarkable way are described such figures as Brunnhilde of Iceland, and Siegfried: Siegfried is described as having conquered the so-called family of the Niebelungen, as having acquired, won, the treasure of the Niebelungen, By means of what he has acquired through his victory over the Niebelungen, he gains special qualities which are expressed in the epic when it is said that he can make himself invisible, that he is invulnerable in a certain respect, that he has, moreover, forces which the ordinary Gunther has not! For the latter cannot win Brunnhilde who is not to be conquered by an ordinary mortal. By means of his special powers which he has as the possessor of the treasure of the Niebelungen Siegfried conquers Brunnhilde, and on the other hand, because he can conceal the powers which he has developed, he is in a position to lead Brunnhilde to Gunther his brother-in-law. And then we find how Kriemhilde and Brunnhilde whom we meet at the same time at the Burgundian court are two very different characters—characters in whom obviously forces are at work which are not to be explained by the ordinary soul forces. Therefore they quarrelled, and therefore also it came about that Brunnhilde was able to seduce the faithful servant Hagen to kill Siegfried. That again shows us a feature which appears so remarkably in the Sagas of Central Europe. Siegfried has higher superhuman forces; these superhuman forces he has through the possession of the treasures of the Niebelungen. Finally they make of him not an absolutely victorious figure, but a figure which stands before us as a tragedy. The powers which Siegfried possesses through the treasures of the Niebelungen are at the same time a fatality. Still more remarkable do things become if we take in addition the Northern Saga of Sigurd, the slayer of the dragon, but this is enlightening. In this, Sigurd, who is none other than Siegfried, appears as the conqueror of the dragon; as he who thereby wins from an ancient race of dwarfs the treasures of the Niebelunger. And Brunnhilde meets us as a figure of a superhuman nature, as a Valkyrie figure.

Thus we see that there existed in Europe two ways of representing these things; the one which directly connects everything with the divine-super-sensible, which shows us that in Brunnhilde is meant something which belongs directly to the super-sensible world; and the other way which represents the sagas in a human form. But we recognise even here, how the Divine resounds through everything.

And now from these sagas, these national epics, let us glance into that realm of which I really ought to speak only as one who can look at things from outside; only in such a way as one can understand them if one does not speak the language in question. I beg you to take into consideration that with regard to everything which in the Kalevala has to do with Western Europe, I can only speak as one who fixes his eyes on the spiritual contents—the great, mighty figures, and whose observation of course the undoubted fineness of the epic which can only appear when one has mastered the language in which it was written, must escape. But even in such a consideration how characteristically do we encounter the Trinity in the three—it is difficult to use a name for them; one can not say Gods, one cannot say Heroes, so we will say—in the three beings whom we encounter:—Väinemöinen, Ilmarinen, and Lemminkäinen. These figures utter a remarkable language when we compare them in character with one another; a language in which we recognise that the things which are to be said to us surpass what can be accomplished with the ordinary soul-forces. If we only consider these three forms externally, how they increase till they become monstrous! And yet it is peculiar that while they increase to the point of monstrosity, every individual feature stands before our eyes, so that in nowise have we any feeling that the monstrosity is grotesque, or a paradox; everywhere we have the feeling that of course that which has to be said must appear in superhuman size, in superhuman significance. And then what enigmas in the contents! Something which spurs on our souls to think of all that is must human, but which on the other hand, surpasses all that the ordinary powers of the soul can grasp. Ilmarinen, whom one often calls the Smith, the clever, artistic smith, forges for a region in which dwell the—so to speak elder brothers of humanity, or at least more primitive humanity than the Finns, forges for a strange region at the instigation of Väinemöinen, the Sampo. And we next see this remarkable thing, namely, that far from the field of action on which the facts take place of which we are speaking, many things are happening; we see how time goes by; and we see how after a definite time, Väinemöinen and Ilmarinen are induced to fetch back that which has remained in the strange land—the Sampo. He who lets the peculiar spiritual language work upon him which speaks in the forging of the Sampo, in the removal of it, and the regaining of it, has directly the impression—I must beg you to consider that I am speaking as a stranger, and as such can only speak of the impression—that the most essential thing in this magnificent poem is the forging, the removal, and the later recovery of the Sampo. And what affects me very specially and remarkably in the Kalevala is the ending. I have heard that there are people who believe that this ending is perhaps, a later addition. I feel that this ending of Mariata and her son, this entry as it were, of a very remarkable Christianity into the epic—I say expressly a very remarkable form of Christianity—belongs to the whole; and because this ending is there, the Kalevala gains a very special “nuance”, a colouring, which can so to speak, make the whale matter comprehensible to us. I may say that to my idea, such a delicate, impersonal representation of Christianity is nowhere to be found as in the ending of the Kalevala. The Christian principle is detached from anything local, the coming of Mariata to Herod, who is called Rotus in Kalevala, is expressed so impersonally that one is scarcely reminded of any locality or personality in Palestine. Indeed one might say, one is not once reminded of the historical Christ Jesus. As a most intimate concern of the heart of humanity, we find delicately indicated at the end of Kalevala the penetration of the most precious pearl of civilisation into the civilisation of Finland. And with it is connected the tragic touch which can work so deeply upon our souls, that at the moment when Christianity enters, when the Son of Mariata is baptised, Väinemöinen bids farewell to his people in order to go to an undefined locality, leaving to his people only the purport and power of that, which as a bard he had been enabled to relate of the primeval events which were included in the history of this people. This withdrawal of Väinemöinen before the Son of Mariata seems to me so significant that one might see therein the living cooperation of all that which fundamentally governed the Finnish race, the Nation-soul of the Finns, from primeval times up to the moment when Christianity found admittance into Finland; and this primeval force relates itself tom Christianity in such a way-that everything which was then enacted in the soul can be felt with wonderful intimacy. That I state as something of the objectivity of which I am conscious, something which I could never state to give pleasure in the way of flattery. We in the West of Europe have in these national epics one of the most wonderful examples of how the members of a race actually live before us in the immediate present, with their complete souls; so that through Kalevala, Western Europe learns to know the soul of Finland in such a way as to become perfectly familiar with it.

Why have I said all this? I have said it in order to characterise how in the national epics something speaks which cannot be explained through ordinary soul-forces, even if one speaks of imagination as a real power. And if, to many what is said sounds only like an hypothesis, so may that which Occult Science or Anthroposophy has to say with regard to the being of these national epics, so may the same perhaps be alleged with regard to this consideration of the national epics. Certainly I am conscious that what I have to say aims at something to which in our present day few can give their assent. Much of it will probably be regarded as fancy, as imagination; but some will at least accept it among other hypotheses which are brought forward with regard to the growth of humanity. But for those who penetrate into spiritual science as I shall permit myself to describe it in the next lecture, for them it is not an hypothesis, but an actual result of scientific investigation. The things sound strange which have to be said, because that scientific method which is to-day believed to stand quite firmly on the ground of facts, of truth, of the attainable, restricts itself to what is perceived by the external senses, to what the intellect connected with the senses and the brain can tell of things. And to-day it is simply regarded as unscientific if a method of investigation is spoken of which employs other forces of the soul, forces whereby it is possible to look into the super-sensible, at the interplay of the super-sensible with the sensible. By this method of investigation, by Spiritual Science or Anthroposophy, one is led not merely to the abstract imaginings to which Hermann Grimm was led with regard to the national epics, but one is led to something which far surpasses imagination, which represents quite a different condition of soul or consciousness from that which man can have at the present point of time in his evolution. And thus by means of Spiritual Science or Anthroposophy, we are led back in quite a different way to human antiquity than by ordinary science. Ordinary science is accustomed to-day so to look retrospectively at the growth of humanity that what we call man to-day has gradually developed from lower, animal-like creations. Spiritual science does not at all pretend to combat this modern investigation, but acknowledges fully the magnitude and the power of the acquisitions of this natural science of the 19th century: it acknowledges the importance of the idea of a transformation of animal forms from the most imperfect to the perfect; and it acknowledge the connection between the external human form and the most perfect animal form; but it cannot at all remain at such a view of the growth of humanity, of the growth of the organism as would be presented if with an external material gaze one could view that which has been accomplished in the course of the earth's happenings in the organic world up to man. For spiritual science, the humanity of today stands beside the animal world. We look into the world which surrounds us, at the various animal forms; we look at the—in a certain way—uniform human race distributed over the earth; in spiritual science we too have unprejudiced views of the fact that in the external form everything tells in favour of the relationship of man with other organisms on the earth; but in spiritual science, when we trace the growth of humanity backwards, we cannot do so in such a way that in the grey antiquity we let the stream of humanity flow directly into the animal train of evolution. Indeed we find if we go back from the present to the past that nowhere can we directly rank the present human form, the present man, as arising out of any animal form which we know in the present. If we go back into the evolution of humanity, we find first of all—one might say—the soul-forces, the forces of intellect feeling and will, which we have in the present day developed in man in more and more primitive form. Then we get back to hoary antiquity of which ancient documents tells us so little. Even when we go back as far as the Egyptians, or the early Asiatic races, we are led back everywhere into a primeval humanity which—certainly in a more primitive but yet in a great and noble form—has the same forces, the forces of feeling, intellect and will, which of course have only found their present-day development towards the present time, but which we discover as the most powerful impulses of humanity, as the most powerful historic impulses so far as we can trace humanity backwards when we take the present-day soul into consideration. Nowhere do we find it possible to place even the most remote human race in a special relationship with the present-day animal forms. This, which spiritual science must assert is recognised to-day by thoughtful investigators of nature. But when we go further back, and consider how the human soul has changed, when we compare how a present-day man—let us say—thinks scientifically or otherwise, how he uses his intellect and his mental powers,—when we trace that back, we can trace it fairly accurately; it first teamed forth in humanity at a definite time—we might say that it shone forth in the sixth and seventh centuries before Christ. The collective configuration of the present-day feelings and thoughts does not actually reach back further than to that time which is recorded as the period of the first Greek natural philosophy.

If we go back still further, and have a sufficiently unprejudiced view we find without reference to occult science, that not only does all present-day scientific thought cease, but we find that the human soul in general is in quite a different condition, in a much more-impersonal condition; and also in such a condition that we have to describe its powers as much more instinctive. Not indeed as if we meant to say that before this time men acted from such instincts as the present-day animals have, but that guidance by the reason and intellect as it exists to-day was not there then; instead of it there was a certain instinctive, direct certainty in man; he acted from direct elementary impulses, he was not then controlled by the intellect connected with the brain. And then of course we find that in the human soul those forces still ruled unalloyed which we have now detached as the forces of intellect on the one hand, and those forces which to-day we carefully separate from the forces leading to intellectuality and science, the forces namely, of imagination. Imagination, intellect and reason worked simultaneously in those old times. The further we go back, the more do we find that what then ruled in the soul of man, what then worked, was not separated into imagination and intellect; we ought no longer to describe it as we designate a soul-force to-day when we speak of imagination. We know quite well to-day that when we speak of imagination we are speaking of a soul-power whose expressions we cannot really make use of, to which we cannot ascribe reality. The modern man is careful in this matter; he takes care not to confuse what imagination gives him with what the logic of reason tells him. If we look at that which the spirit of man manifested in those pre-historic times, before imagination and intellect were separated, then we can perceive a primeval, elementary, instinctive force ruling in the soul. In its characteristics we can find the present-day imagination, but—if we may use the expression—what at that time gave imagination to the human soul had something to do with an actuality, a reality; imagination was not yet imagination; it was still—I must not shrink from using the expression directly—clairvoyant power, was still a special capacity of the soul, the gift of the soul whereby men saw things, facts, which to-day in his epoch of civilisation when intellect and reason are to be specially developed, are hidden. More deeply did those forces which were not imagination but clairvoyant powers, penetrate into the hidden forces of existence, into the forms of existence which lie behind the sense-world. It is to this that an unprejudiced consideration must lead us when we consider the evolution of humanity retrospectively. We have to say to ourselves:—Truly we must take the world evolution, development, seriously. That the humanity of the present day has come in the last hundreds and thousands of years to its present lofty powers of reason and intellect, is a result of evolution. These soul-forces have been developed out of others. And whilst these, our present soul-forces are limited to the impressions received from the external sense-world, a primeval humanity who laid no claim to science in the present-day sense, or to the use of the intellect in the present-day sense, a primeval human soul-power at the basis of every individual race saw into the background of existence, into a realm which as a super-sensible lies behind the sensible. In all peoples clairvoyant powers were once the property of the human soul, and out of these clairvoyant powers have been developed the present-day powers of human intellect and reason—the present manner of thinking and feeling. Those soul-forces which we have to describe as clairvoyant were such that man felt at the same time:—It is not I myself which thinks in me, feels in me. Man felt as if entirely subjected physically and spiritually to higher super-sensible powers which worked and lived within him. Man felt himself to be a vessel by means of which super-sensible powers expressed themselves. If one considers that, then one also grasps the meaning of the progressive evolution of humanity. Man would have remained a dependent being who would only have felt himself as a vessel, as the sheath of powers and beings had he not progressed to the proper use of intellect and reason. Man has become more independent by the use of intellect and reason, but at the same time has been cut off for a short period of his evolution, from the spiritual world in a certain respect, cut off from the super-sensible background of existence. In the future it will be different again. The further we go back, the further does the human soul by means of the clairvoyant forces see into the background of existence, see how, out of this background of existence those forces have also emerged which have worked on man himself in pre-historic times, up to a point of time in which all the relations of the earth were still quite different from what they are to-day, when they were such that the forms of living beings were much more changeable, much more subject to a sort of metamorphosis than they are now. Thus we must go back far beyond that which one at present calls the period of human civilisation, we must trace human development and animal development side by side. And lying much farther back than is usually believed to-day, is the separation of the animal forms from the human. The animal then became rigid, more immovable, at a time in which the human form was supple and flexible, and could be modeled and impressed by that which was experienced inwardly in the soul. Then indeed we come back to a period in the development of humanity which did not reach the consciousness of the present day, but in which another consciousness existed in the soul, which was in connection with the clairvoyant forces which have just been described. Such a consciousness which could survey the past, and which saw the development of humanity emerging from the past into complete separation from all animal life, this consciousness also saw how the human forces ruled, but still in active connection with the super-sensible forces which acted with them; it saw that which in the times, for instance, when Homer's epics arose, existed only as an ancient echo, and which in still earlier times existed in much greater measure. If we go back beyond Homer we find that men had clairvoyant consciousness, which as it were, recollected human pre-historic events, and in the recollection was able to relate the circumstances of human development. In Homer's time the circumstances were such that one felt that the ancient clairvoyant consciousness was disappearing; but one still felt that it existed. It was a period in which man did not speak from himself as an independent ego-being, but in which the Gods, super-sensible, spiritual powers, spoke out of him. Thus we must take it seriously as if Homer were not speaking of himself when he says “Sing to me oh Muse, of the wrath of Achilles”; “Let a higher being sing within me, who takes possession of me when I sing and speak.” This first line of Homer is a reality. Thus we are not referred to ancient dynasties of rulers who in the ordinary sense resemble present-day humanity, butt we are referred by Homer to the fact that in primeval times there was a different humanity, in whom the super-sensible lived. Achilles is absolutely a personality of the transition period from the ancient clairvoyant to that modern mode of vision which we find in Agamemnon, in Nestor and Odysseus, and which is then led on to a higher vision. We can only comprehend Achilles when we know that Homer wished to represent in him one belonging to the ancient humanity who lived in a time which lies between that period when man still reached directly up to the ancient Gods, and the present-day humanity which indeed begins with Agamemnon. Just in this same way we are referred to a human antiquity in the Niebelungen Saga of Central Europe. The whole representation of this epic shows us that in it we have not do with men of our present time, in a certain respect, but with such men of out present time who have still presented something from the period of ancient clairvoyance. All the qualities of which Siegfried had command, whereby he could make himself invisible, whereby he had the power to conquer Brunnhilde who could not be conquered by an ordinary mortal—side by side with the others of which we are informed in him, show us that in him we have a man who has brought over into present-day humanity as if in an inner human remembrance, the achievement of the ancient soul-powers which were connected with clairvoyance and the union with Nature. At what period of transition does Siegfried stand? That is shown to us in Brunnhilde's relation to Kriemhilde, the wife of Siegfried. What the two figures signify cannot be more clearly worked out here, but we shall understand all the sagas if in the forms which are brought before us, we see symbolical representations of inner clairvoyant, or remembered clairvoyant relations. Thus, in Siegfried's relation to Kriemhilde, we have to see his relation to his own soul forces which govern within him. His soul is in a certain measure a transitional soul, because with the treasures of the Niebelungen, that is, the clairvoyant secrets of the ancient times, Siegfried brought over into the new period something which at the same time made him quite unfit for his present time. The men of ancient time could thus live with these treasures of the Niebelungen, that is, with the ancient clairvoyant powers. The Earth has altered her conditions. Hence, Siegfried, who still carries within his soul an echo of the ancient ages, does not fit into the present time, hence he is a tragic figure. How can the present age stand in relation to what is still active in Siegfried? Something of the ancient clairvoyant powers are still active in him; for when he is overcome, Kriemhilde remains behind; the treasure of the Neibelunge is brought to her, she can make use of it. We learn how later, the treasure of the Niebelungen is taken from her by Hagen. We can see that Brunnhilde also is in a certain way capable of working with the old clairvoyant forces. Hence she stands in opposition to those human beings who are suited to the present time—Gunther and his brothers, Gunther above all, of whom Brunnhilde thinks nothing. Why is that? We know from the saga that Brunnhilde is a kind of Valkyrie figure, there we have something again in the human soul: and indeed that with which in ancient times the clairvoyant powers in man could still be united, but which has withdrawn from man, which has become unconscious, so that man as he lives in the present day in the age of intellect, can only be united with it after death. Hence the union with the Valkyrie at the moment of death. The Valkyrie is the personification of active soul-forces to which the ancient clairvoyant consciousness attained, but which present-day man only experiences when he passes through the gates of death. Only then is he united with this soul which is represented in Brunnhilde. Because Kriemhilde knew something from the ancient time of clairvoyance, and knew something of the powers which the soul receives through the old clairvoyance, she is a figure whose wrath is described as the wrath of Achilles is described in the Iliad. It is amply indicated that the men who in the ancient times were still gifted with clairvoyant powers were not controlled by the intellect, did not let the intellect rule, but worked directly from their most elementary, most intense impulses. Hence the personal element, the direct egoism of Kriemhilde, as of Achilles.

The whole matter of consideration of the national epics becomes specially interesting when we add the Kalevala to those already mentioned: We shall be able to show (to-day it can only be indicated owing to the shortness of time) that spiritual science in the present day can point to the ancient clairvoyant condition of humanity only because it is becoming possible again now—of course in a higher manner permeated by intellect, not as in a dream—to call forth the clairvoyant condition by means of spiritual education. The man of the present day is gradually growing again into an age in which from the depths of the human soul hidden forces which again point into the super-sensible,—of course henceforth guided by reason, not left uncontrolled by it—will grow up, when man will be guided into super-sensible regions; so that we shall again learn to know the region of which the ancient national epics speak to us from the dim consciousness of ancient times. Hence we can say:—One learns to know that it is possible to attain to a manifestation of the world not merely by means of the external senses, but by means of something super-sensible which lies behind the external physical human body. There are methods—of which we are to speak in the next lecture—by means of which man can make the spiritual, super-sensible inner being, that which is so often denied to-day, independent of the sensible, external body, so that man, when he is independent of his body lives not in an unconscious condition as in sleep, but perceives the spiritual world around him. Hence modern clairvoyance proves to man the possibility of living consciously in a higher super-sensible body which fills the ordinary body like a vessel. In spiritual science it is called the etheric or ether body. This etheric body lies within our sense body. By means of it we come even to-day, when we inwardly detach it from the physical sense body, into that condition of perception whereby we become aware of super-sensible facts. We become aware of two kinds of super-sensible facts. First of all, at the beginning of this clairvoyant condition we become aware of the super-sensible when we begin to know that we no longer see by means of our physical body, we no longer hear through our physical body, we no longer think by means of the brain connected with the physical body. Then we still know next to nothing of all the external world—I am telling you just the facts, the more exact proofs of which will only be possible in the next lecture—we know next to nothing of an external world. On the other hand, the first stage of clairvoyance leads us so much the more to a view of our own etheric body; we see a super-sensible body of human nature which underlies it, and we can only express it as something which works and creates like a sort of inner master-builder—which permeates our physical body in a living, active manner. And then we become aware of the following:—

We become aware that what we perceive in ourselves as the true activity of the etheric body is, on the one hand limited, modified by our physical body; that it is as it were, clothed on the physical side, the etheric body as it were filling and giving shape to eyes and ears, and to the physical brain; thereby be belong in a certain measure to the earthly element. In this way we perceive how the etheric body becomes a special, individual, egotistical human being sheathed in the physical body. But on the other hand we perceive how this our etheric body leads us into those regions where we encounter impersonally something higher, something super-sensible, something which is not us, but which is present in us at this very time, which works through us as spiritual, super-sensible power and force. Hence, according to the consideration of spiritual science, the inner soul life is divided for us into three principles which are as it were, enclosed in three external sheaths, filling them. In the first place, we live in such connection with our soul that in it we experience that which our eyes see, our ears hear, our senses can grasp, what our intellect can comprehend; we live with our souls in our physical body. In so far as our soul lives in the physical body, in occult science we call it the spiritual (or consciousness) soul, because only through a complete familiarity with the physical body has it become possible in the course of human development for man to advance onwards to the “I” consciousness. Then specially does the modern clairvoyant also learn to know the life of the soul in that which we have called the etheric body. The soul so lives in the etheric body that it certainly has its forces, but the soul forces so work there that we cannot say:—these are our personal forces; they are universal, human forces, they are forces through which we stand much closer to the collective hidden facts of Nature. In so far as the soul perceives these forces in an external sheath, in the etheric body, do we speak of the intellectual soul, or rational soul as the second soul principle. So that just as we have the consciousness soul enclosed in the sheath of the physical body, so have we the intellectual or rational soul enclosed in the etheric body. And then we have a still finer body, by means of which we reach up into the super-sensible world. Everything that we experience inwardly as our own original secrets, as well as that which to-day is concealed from the consciousness, and which in the time of the old clairvoyance was perceived as the growing forces in the process of human evolution, which was so perceived as if one could look back at the events of hoary antiquity,—all this we assign to the sentient soul, assign it to this, so that it is enclosed in the finest human body, in that which we call the astral body—please do not take offence at this expression, but accept it as a technical term .I t is that part of the being of man which as it were, in him connects the external, earthly part with that which works inspiringly in his inner being, that which he cannot perceive with his external sense, cannot even perceive when he looks through his own inner being into the etheric body, but which he can perceive when he is independent of himself, of the etheric body, and is connected with the forces of his origin. Thus we have the sentient soul in the astral body, the intellectual or rational soul in the etheric body, and the spiritual or consciousness soul in the physical body. In the times of the old clairvoyance these things were more or less instinctively known to man, for they looked into themselves, they saw this three-principled soul-being. Not that they had by the use of reason analysed the soul, but when they had clairvoyant consciousness, the three-principled soul stood before them; the sentient soul in the astral body the intellectual soul in the etheric body, and the consciousness soul in the physical body. And when they looked back, they saw how the external part of man, the outer form—when the animal forms had long before hardened—developed out of what we encounter to-day in its results as the three-fold soul forces. Then they perceived that this threefold organisation is born from super-sensible, creative powers; they perceived that the sentient soul is born from super-sensible, creative powers which gave the astral body to man, that body which he not only has like his etheric and physical bodies between birth and death, but which he takes with him when he passes through the gates of death, and which he already had before he entered into existence through birth. Thus the old clairvoyant saw the sentient soul connected with the astral body; and that which, so to speak works inspiringly on man from the spiritual worlds and creates his astral body, they saw as the first creative force which built up man from the Cosmic whole. And as a second creative force they saw that, the result of which we have to-day in the intellectual or rational soul, and which so created the etheric body that this etheric body transforms all external substance, all external matter, so that it, can permeate the physical human form, in the human, and not in the animal sense. The creative spirit for the etheric body which in its results appears in our intellectual soul, was seen by the old clairvoyants as a superhuman Cosmic Power, working in man somewhat like magnetism in physical matter. They looked up into the spiritual worlds, saw the divine, spiritual power which framed, forged the etheric body of man, so that this etheric body became the master-builder which transforms external matter, breaks it up, pulverises it, grinds it, so that what formerly existed as matter is organised into man, and man receives human capabilities. The old clairvoyant saw how this creative power remodelled all matter in an artistic way, so that it could become human matter. Then again, they looked upon the third, upon the spiritual or consciousness soul which really makes the ego-man, which is the transformation of the physical body, and they ascribed those powers which rule in the physical body solely to the line of heredity, to that which is derived from father and mother, from grandfather and grandmother and great-grandfather, in short, to that which is the result of the human powers of love, of the human powers of propagation. In that they saw the third creative power. The power of love works from generation to generation. The old clairvoyant looked up to three powers, to a creative being who ultimately calls forth the sentient soul, in that it fashions the astral body in man which man had before he became a physical being through conception, the body which man will have when he has passed through the gates of death. This structure of forces—we might rather say—this heavenly structure in man which lasts on when the etheric body and physical body pass away, was at the same time to the old clairvoyants their direct experience proved this—that which could bring all culture and civilisation into human life. Therefore in the producer of the astral body they saw that power which brings in the divine, which itself only consists of the permanent, and by means of which the Eternal rings and resounds into the world. And the old clairvoyants from whom—I say it without fear—the characters in Kalevala have sprung, have represented in Väinemöinen the active, plastic form of that creative power whose results we encounter in the sentient soul which inspires the divine in man, Väinemöinen is the creator of that principle of the human body which endures beyond birth and death, and which brings the divine into the earthly. And we look at the second figure in Kalevala, Ilmarinen; if we go back to the old clairvoyant consciousness, we find that Ilmarinen brings forth everything that is copy or image, in his active moulding of the etheric body, from out of the forces of the earth, and from that which does not belong to the material earth, but to its deeper forces. We see in Ilmarinen the producer of that which fashions and grinds matter. We see in him the forger of the human form. And we see in the Sampo, the human etheric body, forged by Ilmarinen out of the super-sensible world, whereby material matter is pulverised, and can then be tarried on from generation to generation, so that in the powers which are given by the third super-sensible divine being, through the powers of love continued from generation to generation, the human spiritual or consciousness soul works on further in the human physical body. We see this third super-sensible divine power in Lemminkäinen. And thus in the forging of the Sampo we see the profound mysteries of the origin of humanity. We see profound mysteries from the ancient clairvoyant consciousness at the back of Kalevala, and thus we look back into human antiquity of which we have to say; that was not the age when one could have analysed the phenomena of Nature by means of the intellect; everything was primitive; but in the primitive lived the perception of what stands behind the material. Now it was so that when these bodies of man were forged, especially when the etheric body of man—the Sampo, was forged that it had first to be wrought upon for a time; did not at once possess the forces which were prepared for him by the super-sensible powers. Whilst the etheric body was being forged, it had first to grow accustomed to itself inwardly; just as when a machine is being prepared it must first be made ready, them as it were, fully matured, in order to be made use of. In human development—this shown in all evolution—there had always to be an interval between the creation of the principle in question, and the using of it. Thus man's etheric body was fashioned in remote primitive times; then came an episode when this etheric body was being sent down into human nature. Only later did it shine out as the intellectual soul, and man learnt to use his powers as external powers of nature; he brought forth from his own nature the Sampo which had remained concealed. We see symbolically in a wonderful way this secret development in the forging of the Sampo, in the concealment of it, in the inefficiency of the Sampo, in the episode which lies between the forging, and the rediscovery of it. We see the Sampo first sunk into human nature, then brought forth to the external powers of civilisation, which appear first as primitive forces just as they are described in the second part of Kalevala. Thus everything in this great national epic gains a profound significance when we see in it clairvoyant descriptions of the ancient occurrences in human development, of the coming into being of human nature in its various principles. I can assure you that to me who only learnt to understand Kalevala long, long after these facts regarding the development of human nature stood clearly before my soul, it was a wonderful, amazing fact to find again in this epic that which I had been able to represent more or less theoretically in my “Theosophy”, which was written at a time when as yet I knew not a line of Kalevala.

And thus we see how the secrets of mankind appear in that which Väinemöinen gives, he who was the creator of super-sensible inspiration, the history namely, of the fashioning of the etheric body. But there is yet another secret concealed. Now mark, I understand nothing of Finnish, I can only speak from spiritual science. I should be able to express the word “Sampo” only by endeavouring to form a word which could be formed in the following way:—In the animals we see the etheric body so active that it becomes the master-builder of the most varied forms, from the most imperfect to the most perfect. Into the human etheric body was forged something which collected all these animal forms as in a unity, with the one exception only, that over the earth the etheric body, that is the Sampo, is fashioned according to climatic and other conditions, so that this etheric body has the special national character, the special national peculiarities in its forces, so that it forms one nation differently from another. The Sampo is, to every nation that which determines the special form of the etheric body; which so places this special nationality in life that its members have the same appearance as regards that which shines out through them, through life-being, and physical-being. Just as similarity of appearance in the human form is modeled from the etheric, so do the forces of the etheric body lie in the Sampo. Thus in the Sampo we have the symbol of the cohesion of the Finnish people; that which in the depths of human nature has made the Finnish nationality assume a definite form.

But it is so with every national epic. National epics only arise when the culture is still enclosed in the forces of the Sampo, in the forces of the etheric body. As long as the culture depends upon the forces of the Sampo, so long does the nation bear the stamp of this Sampo. Hence this etheric body bears in all culture the national character, the nationality. When, in the course of the process of civilisation was it possible for a breach to occur in this nationality, this national character? It could occur when something entered into the process of civilisation which was not for one man, for one family, for one nation, but for the whole of humanity; which came froth from such depths of human nature, from such fine and intimate depths (and is then incorporated with the process of civilisation) that it influenced all mankind without distinction of nationality, of race, and so on. And that was given when those powers spoke to mankind which do not speak to a nation, but to the whole of humanity; those powers which are so impersonally alluded to even in the national sense, so finely and so delicately at the end of Kalevala, when the Christ is born in Mariata. When He is baptised, Väinemöinen leaves the land, for something has entered which connects the special national character with the universal-human. And here at this point where one of the most significant, most pregnant, most magnificent national epics ends in the description, the wholly impersonal—pardon the paradoxical expression—un-Palestine-like description of the Christ-impulse, then Kalevala becomes very specially significant. Here we are led specially into that which can be perceived when the benefits, the felicity of the Sampo are actively experienced as continuing to work through all human development, and at the same time in co-operation with the Christian idea, the Christian impulse. That is the infinite delicacy at the end of Kalevala, it is also that which explains to us clearly that what preceded this conclusion belongs to pre-Christian times. But as truly as universal humanity will only continue by preserving its individual character, so truly will the individual national civilisations which derive their being from the old clairvoyant conditions of the people, continue to live in the universal human; so truly will everything which is indicated at the end of Kalev as pertaining to the Christ, always be connected, keep up its special results through the endless working referred to in the inspirations of Väinemöinen. For Väinemöinen means something which belongs to that part of the human being which is raised above birth and death, which passes with man through the whole of human development. Thus, such epics as Kalevala represent something to us which is immortal, which can be permeated by the Christian conception, but which will make itself of value as something individual, and will always furnish the proof that the universal-human will continue to live in the many national civilisations just as the white light of the sun breaks up into many colours. And because this universal-human permeates the individual in the being of the national epic, and illuminates every man, therefore the individualities of the nations live so strongly in the spirit of their national epics. Therefore do the men of ancient times appear so vividly before our eyes, who, in their clairvoyance have looked upon the Beings of their own nationality as described in all the epics, and where it is still so wonderfully brought home to us in the conditions which surround humanity in its intimate life and nature as they exist in the Finnish nation; in the representation of that which lies in the depths of the soul, so that it can, as it were, be placed side by side with the latest revelations of spiritual science of the mysteries of humanity. At the same time, such national epics are in their very being a living protest against all materialism, against all derivation of man from merely external forms, material conditions, material beings. Such national epics, especially Kalevala, inform us that man has his origin and primitive state in the spiritual; therefore a renewal, a re-fructification of the old national epics in the most active sense of spiritual culture, can perform immeasurably great service. For as Spiritual Science or Anthroposophy to-day desires above all the renewal of human consciousness in the direction which roots humanity not in matter but in spirit, so an accurate consideration of such an epic as Kalevala shows us that the best which man has, the best that man is, is derived from the spirit-soul world. In this sense it was interesting to me that one of the Runic writings, the “Kantela,” raises a direct protest against interpreting the Kalevala in a materialistic sense. That instrument, that kind of harp, to which the ancient bards sang in olden times, is alluded to in the representation as if it were formed from the material of the physical world; but the ancient Runic writings protested in the sense of spiritual science, one might say, that the stringed instrument for Väinemöinen was not constructed of natural products which are visible to the senses. In reality, say the ancient Runic writings—the instrument upon which men played the melodies which came to him straight from the spiritual world, was derived from the spirit-soul world. In this sense the ancient Runic writings are to be explained in quite an occult sense as an active protest against the interpretation in a material sense, of what man may become; an indication that that which man possesses, that which is his being, and that which is only symbolically expressed in such an instrument as that ascribed to Väinemöinen that such an instrument is derived from spirit, and with it the whole being of man. The old Finnish Folk-Rune which is translated into German as follows, may serve us as a motto for the principles of occult science, and sums up in main outline and colouring what I was desirous of expounding in this lecture on the subject of the national epics.

“They certainly speak falsely and are in error, who believe that Väinemöinen fashioned the Kantela, our beautiful stringed instrument, from the jawbone of the like, and spun the strings from the tail of the Hiisi-horse; it was fashioned from sorrow, trouble bound its parts together, the tears of bitter longing and suffering wove its strings.”

Thus all being is not born of matter, but of spirit and soul; so says this Old Folk-Rune, so also says occult science which is to take its place in the active development of culture in our time.

German translation of Folk-Rune:—

“Falsches sagen die gewisslich and befinden sich in Irrtum die da glauben, Wainemoinen hab gezimmert die Kantele, unsere schönen Saitenspiele, aus den Kinnbacken des Hechtes, and dass Saiten er gesponne aus den Schweif des Hiisi-Rosses; sie ist aber aus der Not gezinmert, Kummer band dann ihre Teile, bittere Schmsuchstränen spannen and die Leiden ihre Saiten.”

Dr. Steiner: Today I want you to summarize all your experiences of the last ten days and then we will discuss what is necessary.

Stockmeyer (the school administrator) reports: We began instruction on September 16, and Mr. Molt gave a short speech to the students. We had to somewhat change the class schedule we had discussed because the Lutheran and Catholic religion teachers were not available at the times we had set. We also had to combine some classes. In addition, we needed to include a short recess of five minutes in the period from 8-10 a.m.

Dr. Steiner: Of course, we can do that, but what happens during that period must remain the free decision of the teacher.

A teacher: During the language classes in the upper grades, it became apparent that some children had absolutely no knowledge of foreign languages. For that reason, at least for now, we must give three hours of English and three hours of French instead of the 1½ hours of each that we had planned. We also had to create a beginners’ class as well as one for more advanced students.

Dr. Steiner: What are you teaching in the eighth grade?

A teacher: The computation of interest. I plan to go on to the computation of discounts and exchanges.

Dr. Steiner: The two seventh- and eighth-grade teachers must remain in constant contact so that when one teacher leaves the class, he brings things to a kind of conclusion. When he returns, he then leads the class through a repetition. In the past few days, have you been able to determine how much the students already know?

A teacher: I was able to make an approximation.

Dr. Steiner: With your small class that certainly would have been possible, but hardly for the other teachers. Certainly, we can try to make it possible for you to change classes an average of once a week, but we must be careful that the exchange takes place only when you finish a topic.

A teacher: The seventh grade knows very little history.

Dr. Steiner: You will probably need to begin something like history from the very beginning in each class, since none of the students will have a proper knowledge of history. The children have probably learned what is common knowledge, but, as I have mentioned in the past, it is unlikely that any of them have a genuine understanding of history. Therefore, you must begin from the beginning in each class.

A teacher: Many parents have been unable to decide whether they should send their children to the independent religious instruction or the Lutheran or Catholic. Many of them wrote both in the questionnaire, since they want their children confirmed for family reasons.

Dr. Steiner: Here we must be firm. It’s either the one or the other. We will need to speak about this question more at a later time. A teacher: An economic question has arisen: Should those students who are paying tuition also purchase their own books? The factory takes care of all of these things for its children, but it could happen that children sit next to one another and one has a book he or she must return and the other a book he or she can keep. This would emphasize class differences.

Dr. Steiner: Clearly we can’t do things in that way, that some children buy their books and then keep them. The only thing we can do is raise the tuition by the amount of the cost of books and supplies, but, in general, we should keep things as they are with the other children. Therefore, all children should return their books.

A teacher: Should we extend that to such things as notebooks? That is common practice here in Stuttgart. Also, how should we handle the question of atlases and compasses?

Dr. Steiner: Of course, the best thing would be to purchase a supply of notebooks and such for each class. The children would then need to go to the teacher when they fill one notebook in order to obtain a new one. We could thus keep track of the fact that one child uses more notebooks than others. We should therefore see that there is a supply of notebooks and that the teacher gives them to the children as needed.

For compasses and other such items, problems arise if we simply allow the children to decide what to buy. Those children with more money will, of course, buy better things, and that is a real calamity. It might be a good idea if all such tools, including things for handwork, belong to the school and the children only use them.

As for atlases, I would suggest the following. We should start a fund for such things and handle the atlases used during the year in much the same way as the other supplies. However, each child should receive an atlas upon graduation. It would certainly be very nice if the children received something at graduation. Perhaps we could even do these things as awards for good work. A larger more beautiful book for those who have done well, something smaller for those who have done less, and for those who were lazy, perhaps only a map. That is certainly something we could do; however, we shouldn’t let it get out of hand.

A teacher: How should we handle the question of books for religious instruction? Until now, instructional materials were provided, but according to the new Constitution, that will probably no longer be so. We thought the children would purchase those books themselves and would pay the ministers directly for their teaching.

Dr. Steiner: I have nothing against doing it that way. However, I think that we should investigate how other schools are handling that, so that everything can move smoothly, at least this year. In the future, we must find our own way of working, but at least for this year, we should do it like the other schools. We need to act in accordance with the public schools. If they do not require the purchase of religion books and separate payment for instruction, we must wait until they do. It would certainly be helpful if we could say we are doing what the public schools are doing.

A teacher: Should we use the secondary schools as our model? Dr. Steiner: No, we should pay more attention to the elementary schools.

A teacher: Nothing is settled there yet.

Dr. Steiner: True. However, I would do what is common in the elementary schools, since the socialist government will not change much at first, but will just leave everything the way it has been. The government will make laws, but allow everything to stay the same.

A teacher: It seems advisable to keep track of what we teach in each class. But, of course, we should not do it the normal way. We should make the entries so that each teacher can orient him- or herself with the work of the other teachers.

Dr. Steiner: Yes, but if we do that in an orderly manner, we will need time, and that will leave time for the children to simply play around. When you are with the children as a teacher, you should not be doing anything else. What I mean is that you are not really in the classroom if you are doing something not directly connected with the children. When you enter the classroom, you should be with the children until you leave, and you should not give the children any opportunity to chatter or misbehave by not being present, for instance, by making entries in a record book or such things.

It would be much better to take care of these things among ourselves. Of course, I am assuming that the class teachers do not get into arguments about that, but respect one another and discuss the subject. If a teacher works with one class, then that teacher will also discuss matters with the others who teach that class. Each teacher will make his or her entries outside of the instructional period. Nothing, absolutely nothing that does not directly interact with the children can occur during class time.

A teacher: Perhaps we could do that during the recesses. Dr. Steiner: Why do we actually need to enter things? First, we must enter them, then someone else must read them. That is time lost for interacting with the students.

A teacher: Shouldn’t we also record when a student is absent?

Dr. Steiner: No, that is actually something we also do not need.

A teacher: If a child is absent for a longer time, we will have to inquire as to what the problem is.

Dr. Steiner: In the context of our not very large classes, we can do that orally with the children. We can ask who is absent and simply take note of it in our journals. That is something that we can do. We will enter that into the children’s reports, namely, how many times a child was absent, but we certainly do not need a class journal for that.

A teacher: I had to stop the children from climbing the chestnut trees, but we want to have as few rules as possible.

Dr. Steiner: Well, we certainly need to be clear that we do not have a bunch of angels at this school, but that should not stop us from pursuing our ideas and ideals. Such things should not lead us to think that we cannot reach what we have set as our goals. We must always be clear that we are pursuing the intentions set forth in the seminar. Of course, how much we cannot achieve is another question that we must particularly address from time to time. Today, we have only just begun, and all we can do is take note of how strongly social climbing has broken out.

However, there is something else that I would ask you to be aware of. That is, that we, as the faculty—what others do with the children is a separate thing—do not attempt to bring out into the public things that really concern only our school. I have been back only a few hours, and I have heard so much gossip about who got a slap and so forth. All of that gossip is going beyond all bounds, and I really found it very disturbing. We do not really need to concern ourselves when things seep out the cracks. We certainly have thick enough skins for that. But on the other hand, we clearly do not need to help it along. We should be quiet about how we handle things in the school, that is, we should maintain a kind of school confidentiality. We should not speak to people outside the school, except for the parents who come to us with questions, and in that case, only about their children, so that gossip has no opportunity to arise. There are people who like to talk about such things because of their own desire for sensationalism. However, it poisons our entire undertaking for things to become mere gossip. This is something that is particularly true here in Stuttgart since there is so much gossip within anthroposophical circles. That gossip causes great harm, and I encounter it in the most disgusting forms. Those of us on the faculty should in no way support it.

A teacher: In some cases, we may need to put less capable children back a grade. Or should we recommend tutoring for these children? Dr. Steiner: Putting children back a grade is difficult in the lower grades. However, it is easier in the upper grades. If it is at all possible, we should not put children back at all in the first two grades.

Specific cases are discussed.

Dr. Steiner: We should actually never recommend tutoring. We can recommend tutoring only when the parents approach us when they have heard of bad results. As teachers, we will not offer tutoring. That is something we do not do. It would be better to place a child in a lower grade.

Dr. Steiner: You should place these children at the front of the class, close to the teacher, without concern for their temperaments, so that the teacher can keep an eye on them. You can keep disruptive children under control only if you put them in a corner, or right up at the front, or way in the back of the class, so that they have few neighboring children, that is, no one in front or behind them.

A teacher: Sometimes children do not see well. I know of some children who are falling behind only because they are farsighted and no one has taken that into account.

Dr. Steiner: An attentive teacher will observe organic problems in children such as short-sightedness or deafness. It is difficult to have a medical examination for everything. Such examinations should occur only when the teachers recommend them.

When conventional school physicians perform the examinations, we easily come into problems of understanding. For now we want to avoid the visits of a school physician, since Dr. Noll is not presently here. It would be different if he were. Physicians unknown to the school would only cause us difficulties. The physician should, of course, act as an advisor to the teacher, and the teacher should be able to turn to the physician with trust when he or she notices something with the children.

With children who have learning difficulties, it often happens that suddenly something changes in them, and they show quite sudden improvement. I will visit the school tomorrow morning and will look at some of the children then, particularly those who are having difficulty.

A teacher: My fifth-grade class is very large, and the children are quite different from one another. It is very difficult to teach them all together and particularly difficult to keep them quiet.

Dr. Steiner: With a class as large as that, you must gradually attempt to treat the class as a choir and not allow anyone to be unoccupied. Thus, try to teach the class as a whole. That is why we did that whole long thing with the temperaments.

That children are more or less gifted often results from purely physical differences. Children often express only what they have within themselves, and it would be unjust not to allow the children who are at the proper age for that class (ten to eleven years old) to come along. There will always be some who are weak in one subject or another. That problem often stops suddenly. Children drag such problems along through childhood until a certain grade, and when the light goes on, they suddenly shed the problem. For that reason, we cannot simply leave children behind. We must certainly overcome particularly the difficulties with gifted and slow children.

Of course, if we become convinced that they have not achieved the goal of the previous grade, we must put them back. However, I certainly want you to take note that we should not treat such children as slow learners. If you have children who did not really achieve the goals set for the previous grade, then you need to put them back. However, you must do that very soon.

You can never see from one subject whether the child has reached the teaching goals or not. You may never judge the children according to one subject alone. Putting children back a grade must occur within the first quarter of the school year. The teachers must, of course, have seen the students’ earlier school reports. However, I would ask you to recognize that we may not return to the common teaching schedule simply in order to judge a student more quickly. We should always complete a block, even though it may take somewhat longer, before a judgment is possible.

In deciding to put a child back, we should always examine each individual case carefully. We dare not do something rash. We should certainly not do anything of that nature unthinkingly, but only after a thorough examination and, then, do only what we can justify.

Concerning the question of putting back a child who did not accomplish the goals of the previous school, I should also add that you should, of course, speak with the parents. The parents need to be in agreement. Naturally, you may not tell the parents that their child is stupid. You will need to be able to show them that their child did not achieve what he or she needed at the previous school, in spite of what the school report says. You must be able to prove that. You must show that it was a defect of the previous school, and not of the child.

A teacher: Can we also put children ahead a class? In the seventh grade I have two children who apparently would fit well in the eighth grade.

Dr. Steiner: I would look at their report cards. If you think it is responsible to do so, you can certainly do it. I have nothing against putting children ahead a grade. That can even have a positive effect upon the class into which the children come.

A teacher: That would certainly not be desirable in the seventh grade. Now we can educate them for two years, but if we put them ahead a grade, for only one.

Dr. Steiner: Just because we put the children ahead does not mean that we cannot educate them for two years. We will simply not graduate them, but instead keep them here and allow them to do the eighth grade again. When children reach the age of graduation in the seventh grade, the parents simply take them away. However, the education here is not as pedantic, so each year there is a considerable difference. Next year, we will have just as many bright children as this year, so it would actually be quite good if we were to have children who are in the last grade now, in next year’s last grade, also.

It is certainly clear that this first year will be difficult, especially for the faculty. That certainly weighs upon my soul. Everything depends upon the faculty. Whether we can realize our ideals depends upon you. It is really important that we learn.

A teacher: In the sixth grade I have a very untalented child. He does not disturb my teaching, and I have even seen that his presence in the class is advantageous for the other children. I would like to try to keep the him in the class.

Dr. Steiner: If the child does not disturb the others, and if you believe you can achieve something with him, then I certainly think you should keep him in your class. There is always a disturbance when we move children around, so it is better to keep them where they are. We can even make use of certain differences, as we discussed in detail.

A teacher: In the eighth grade, I have a boy who is melancholic and somewhat behind. I would like to put him in the seventh grade.

Dr. Steiner: You need to do that by working with the child so that he wants to be put back. You should speak with him so that you direct his will in that direction and he asks for it himself. Don’t simply put him back abruptly.

A teacher: There are large differences in the children in seventh grade.

Dr. Steiner: In the seventh and eighth grades, it will be very good if you can keep the children from losing their feeling for authority. That is what they need most. You can best achieve that by going into things with the children very cautiously, but under no circumstances giving in. Thus, you should not appear pedantic to the children, you should not appear as one who presents your own pet ideas. You must appear to give in to the children, but in reality don’t do that under any circumstance. The way you treat the children is particularly important in the seventh and eighth grades. You may never give in for even one minute, for the children can then go out and laugh at you. The children should, in a sense, be jealous (if I may use that expression, but I don’t mean that in the normal sense of jealousy), so that they defend their teacher and are happy they have that teacher. You can cultivate that even in the rowdiest children. You can slowly develop the children’s desire to defend their teacher simply because he or she is their teacher.

A teacher: Is it correct that we should refrain from presenting the written language in the foreign language classes, even when the children can already write, so that they first become accustomed to the pronunciation?

Dr. Steiner: In foreign languages, you should certainly put off writing as long as possible. That is quite important.

A teacher: We have only just begun and the children are already losing their desire for spoken exercises. Can we enliven our teaching through stories in the mother tongue [German]?

Dr. Steiner: That would certainly be good. However, if you need to use something from the mother tongue, then you certainly need to try to connect it to something in the foreign language, to bring the foreign language into it in some way. You can create material for teaching when you do something like that. That would be the proper thing to do. You could also bring short poems or songs in the foreign language, and little stories. In the language classes we need to pay less attention to the grades as such, but rather group the children more according to their ability.

A teacher: I think that an hour and a half of music and an hour and a half of eurythmy per week is too little.

Dr. Steiner: That is really a question of available space. Later, we will be able to do what is needed.

A teacher: The children in my sixth-grade class need to sing more, but I cannot sing with them because I am so unmusical. Could I select some of the more musical children to sing a song?

Dr. Steiner: That’s just what we should do. You can do that most easily if you give the children something they can handle independently. You certainly do not need to be very musical in order to allow children to sing. The children could learn the songs during singing class and then practice them by singing at the beginning or end of the period.

A teacher: I let the children sing, but they are quite awkward. I would like to gather the more musically gifted children into a special singing class where they can do more difficult things.

Dr. Steiner: It would certainly not violate the Constitution if we eventually formed choirs out of the four upper classes and the four lower classes, perhaps as Sunday choirs. Through something like that, we can bring the children together more than through other things. However, we should not promote any false ambitions. We want to keep that out of our teaching. Ambition may be connected only with the subject, not with the person. Taking the four upper classes together and the four lower classes would be good because the children’s voices are somewhat different. Otherwise, this is not a question of the classes themselves. When you teach them, you must treat them as one class. In teaching music, we must also strictly adhere to what we already know about the periods of life. We must strictly take into consideration the inner structure of the period that begins about age nine, and the one that begins at about age twelve. However, for the choirs we could eventually use for Sunday services, we can certainly combine the four younger classes and the four older classes.

A teacher: We have seen that eurythmy is moving forward only very slowly.

Dr. Steiner: At first, you should strongly connect everything with music. You should take care to develop the very first exercises out of music. Of course, you should not neglect the other part, either, particularly in the higher grades.

We now need to speak a little bit about the independent religious instruction. You need to tell the children that if they want the independent religious instruction, they must choose it. Thus, the independent religious instruction will simply be a third class alongside the other two. In any case, we may not have any unclear mixing of things. Those who are to have the independent religious instruction can certainly be put together according to grades, for instance, the lower four and the upper four grades. Any one of us could give that instruction. How many children want that instruction?

A teacher: Up to now, there are sixty, fifty-six of whom are children of anthroposophists. The numbers will certainly change since many people wanted to have both.

Dr. Steiner: We will not mix things together. We are not advocating that instruction, but only attempting to meet the desires. My advice would be for the child to take instruction in the family religion. We can leave those children who are not taking any religious instruction alone, but we can certainly inquire as to why they should not have any. We should attempt to determine that in each case. In doing so, we may be able to bring one or another to take instruction in the family religion or possibly to come to the anthroposophic instruction. We should certainly do something there, since we do not want to just allow children to grow up without any religious instruction at all.

A teacher: Should the class teacher give the independent religious instruction?

Dr. Steiner: Certainly, one of us can take it over, but it does not need to be the children’s own class teacher. We would not want someone unknown to us to do it. We should remain within the circle of our faculty.

With sixty children altogether, we would have approximately thirty children in each group if we take the four upper and four lower classes together. I will give you a lesson plan later. We need to do this instruction very carefully.

In the younger group, we must omit everything related to reincarnation and karma. We can deal with that only in the second group, but there we must address it. From ten years of age on, we should go through those things. It is particularly important in this instruction that we pay attention to the student’s own activity from the very beginning. We should not just speak of reincarnation and karma theoretically, but practically.

As the children approach age seven, they undergo a kind of retrospection of all the events that took place before their birth. They often tell of the most curious things, things that are quite pictorial, about that earlier state. For example, and this is something that is not unusual but rather is typical, the children come and say, “I came into the world through a funnel that expanded.” They describe how they came into the world. You can allow them to describe these things as you work with them and take care of them so that they can bring them into consciousness. That is very good, but we must avoid convincing the children of things. We need to bring out only what they say themselves, and we should do that. That is part of the instruction.

In the sense of yesterday’s public lecture, we can also enliven this instruction. It would certainly be very beautiful if we did not turn this into a school for a particular viewpoint, if we took the pure understanding of the human being as a basis and through it, enlivened our pedagogy at every moment. My essay that will appear in the next “Waldorf News” goes just in that direction. It is called “The Pedagogical Basis of the Waldorf School.” What I have written is, in general, a summary for the public of everything we learned in the seminar. I ask that you consider it an ideal.

For each group, an hour and a half of religious instruction per week, that is, two three-quarter hour classes, is sufficient. It would be particularly nice if we could do that on Sundays, but it is hardly possible. We could also make the children familiar with the weekly verses in this instruction.

A teacher: Aren’t they too difficult?

Dr. Steiner: We must never see anything as too difficult for children. Their importance lies not in understanding the thoughts, but in how the thoughts follow one another. I would certainly like to know what could be more difficult for children than the Lord’s Prayer. People only think it is easier than the verses in the Calendar of the Soul. Then there’s the Apostles’ Creed! The reason people are so against the Apostles’ Creed is only because no one really understands it, otherwise they would not oppose it. It contains only things that are obvious, but human beings are not so far developed before age twenty-seven that they can understand it, and afterward, they no longer learn anything from life. The discussions about the creed are childish. It contains nothing that people could not decide for themselves. You can take up the weekly verses with the children before class.

A teacher: Wouldn’t it be good if we had the children do a morning prayer?

Dr. Steiner: That is something we could do. I have already looked into it, and will have something to say about it tomorrow. We also need to speak about a prayer. I ask only one thing of you. You see, in such things everything depends upon the external appearances. Never call a verse a prayer, call it an opening verse before school. Avoid allowing anyone to hear you, as a faculty member, using the word “prayer.” In doing that, you will have overcome a good part of the prejudice that this is an anthroposophical thing. Most of our sins we bring about through words. People do not stop using words that damage us. You would not believe everything I had to endure to stop people from calling Towards Social Renewal, a pamphlet. It absolutely is a book, it only looks like a pamphlet. It is a book! I simply can’t get people to say, “the book.” They say, “the pamphlet,” and that has a certain meaning. The word is not unnecessary. Those are the things that are really important. Anthroposophists are, however, precisely the people who least allow themselves to be contained. You simply can’t get through to them. Other people simply believe in authority. That is what I meant when I said that the anthroposophists are obstinate, and you can’t get through to them, even when it is justified!

A teacher: My fifth-grade class is noisy and uncontrolled, particularly during the foreign language period. They think French sentences are jokes.

Dr. Steiner: The proper thing to do would be to look at the joke and learn from it. You should always take jokes into account, but with humor. However, the children must behave. They must be quiet at your command. You must be able to get them quiet with a look. You must seek to maintain contact from the beginning to the end of the period. Even though it is tiring, you must maintain the contact between the teacher and the student under all circumstances. We gain nothing through external discipline. All you can do is accept the problem and then work from that.

Your greatest difficulty is your thin voice. You need to train your voice a little and learn to speak in a lower tone and not squeal and shriek. It would be a shame if you were not to train your voice so that some bass also came into it. You need some deeper tones.

A teacher: Who should teach Latin?

Dr. Steiner: That is a question for the faculty. For the time, I would suggest that Pastor Geyer and Dr. Stein teach Latin. It is too much for one person.

A teacher: How should we begin history?

Dr. Steiner: In almost every class, you will need to begin history from the beginning. You should limit yourself to teaching only what is necessary. If, for example, in the eighth grade, you find it necessary to begin from the very beginning, then attempt to create a picture of the entire human development with only a few, short examples. In the eighth grade, you would need to go through the entire history of the world as we understand it.

That is also true for physics. In natural history, it is very much easier to allow the children to use what they have already learned and enliven it. This is one of those subjects affected by the deficiencies we discussed. These subjects are introduced after the age of twelve when the capacity for judgment begins. In the subjects just described, we can use much of what the children have learned, even if it is a nuisance.

A teacher: In Greek history, we could emphasize cultural history and the sagas and leave out the political portion, for instance, the Persian Wars.

Dr. Steiner: You can handle the Persian Wars by including them within the cultural history. In general, you can handle wars as a part of cultural history for the older periods, though they have become steadily more unpleasant. You can consider the Persian Wars a symptom of cultural history.

A teacher: What occurred nationally is less important?

Dr. Steiner: No, for example, the way money arose.

A teacher: Can we study the Constitution briefly?

Dr. Steiner: Yes, but you will need to explain the spirit of the Lycurgian Constitution, for example, and also the difference between the Athenians and the Spartans.

A teacher: Standard textbooks present Roman constitutionalism.

Dr. Steiner: Textbooks treat that in detail, but often incorrectly. The Romans did not have a constitution, but they knew not only the Twelve Laws by heart, but also a large number of books of law. The children will get an incorrect picture if you do not describe the Romans as a people of law who were aware of themselves as such. That is something textbooks present in a boring way, but we must awaken in the children the picture that in Rome all Romans were experts in law and could count the laws on their fingers. The Twelve Laws were taught at that time like multiplication is now.

A teacher: We would like to meet every week to discuss pedagogical questions so that what each of us achieves, the others can take advantage of.

Dr. Steiner: That would be very good and is something that I would joyfully greet, only you need to hold your meeting in a republican form.

A teacher: How far may we go with disciplining the children?

Dr. Steiner: That is something that is, of course, very individual. It would certainly be best if you had little need to discipline the children. You can avoid discipline. Under certain circumstances it may be necessary to spank a child, but you can certainly attempt to achieve the ideal of avoiding that. You should have the perspective that as the teacher, you are in control, not the child. In spite of that, I have to admit that there are rowdies, but also that punishment will not improve misbehavior. That will become better only when you slowly create a different tone in the classroom. The children who misbehave will slowly change if the tone in the classroom is good. In any event, you should try not to go too far with punishment.

A teacher: To alleviate the lack of educational material, would it be possible to form an organization and ask the anthroposophists to provide us with books and so forth that they have? We really should have everything available on the subject of anthroposophy.

Dr. Steiner: We are planning to do something in that direction by organizing the teachers who are members of the Society. We are planning to take everything available in anthroposophy and make it in some way available for public education and for education in general. Perhaps it would be possible to connect with the organization of teachers already within the Anthroposophical Society.

A teacher: We also need a living understanding about the various areas of economics. I thought that perhaps within the Waldorf School, we could lay a foundation for a future economic science.

Dr. Steiner: In that case, we would need to determine who would oversee the different areas. There are people who have a sense for such things and who are also really practical experts. That is, we would need to find people who do not simply lecture about it, but who are really practical and have a sense for what we want to do. Such people must exist, and they must bring the individual branches of social science together. I think we could achieve a great deal in that direction if we undertook it properly. However, you have a great deal to do during this first year, and you cannot spread yourselves too thin. That is something you will have to allow others to take care of, and we must create an organization for that. It must exclude all fanaticism and monkeying around and must be down to Earth. We need people who live in the practicalities of life.

A teacher: Mr. van Leer has already written that he is ready to undertake this.

Dr. Steiner: Yes, he could certainly help. A plan could be worked out about how to do this in general. People such as Mr. van Leer and Mr. Molt and also others who live in the practicalities of economic life know how to focus on such questions and how to work with them. The faculty would perhaps not be able to achieve as much as when we turn directly to experts. This is something that might be possible in connection with the efforts of the cultural committee. Yes, we should certainly discuss all of this.

A teacher: In geology class, how can we create a connection between geology and the Akasha Chronicle?

Dr. Steiner: Well, it would be good to teach the children about the formation of the geological strata by first giving them an understanding of how the Alps arose. You could then begin with the Alps and extend your instruction to the entire complex—the Pyrenees, the Alps, the Carpathians, the Altai Mountains, and so forth—all of which are a wave. You should make the entirety of the wave clear to the children. Then there is another wave that goes from North to South America. Thus you would have one wave to the Altai Mountains, to the Asian mountains running from west to east and another in the western part of the Americas going from North to South America, that is, another wave from north to south. That second wave is perpendicular to the first.

We can begin with these elements and then add the vegetation and animals to them. We would then study only the western part of Europe and the American East Coast, the flora and fauna, and the strata there. From that we can go on to develop an idea about the connections between the eastern part of America and the western part of Europe, and that the basin of the Atlantic Ocean and the west coast of Europe are simply sunken land. From there, we can attempt to show the children in a natural way how that land rhythmically moves up and down, that is, we can begin with the idea of a rhythm. We can show that the British Isles have risen and sunk four times and thus follow the path of geology back to the concept of ancient Atlantis.

We can then continue by trying to have the children imagine how different it was when the one was below and the other above. We can begin with the idea that the British Isles rose and sank four times. That is something that is simple to determine from the geological strata. Thus, we attempt to connect all of these things, but we should not be afraid to speak about the Atlantean land with the children. We should not skip that. We can also connect all this to history. The only thing is, you will need to disavow normal geology since the Atlantean catastrophe occurred in the seventh or eighth millennium.

The Ice Age is the Atlantean catastrophe. The Early, Middle and Late Ice Ages are nothing more than what occurred in Europe while Atlantis sank. That all occurred at the same time, that is, in the seventh or eighth millennium.

A teacher: I found some articles about geology in Pierer’s Encyclopedia. We would like to know which articles are actually from you.

Dr. Steiner: I wrote these articles, but in putting together the encyclopedia there were actually two editors. It is possible that something else was stuck in, so I cannot guarantee anything specifically. The articles about basalt, alluvium, geological formations, and the Ice Age are all from me. I did not write the article about Darwinism, nor the one about alchemy. I only wrote about geology and mineralogy and that only to a particular letter. The entries up to and including ‘G’ are from me, but beginning with ‘H,’ I no longer had the time.

A teacher: It is difficult to find the connections before the Ice Age. How are we to bring what conventional science says into alignment with what spiritual science says?

Dr. Steiner: You can find points of connection in the cycles. In the Quaternary Period you will find the first and second mammals, and you simply need to add to that what is valid concerning human beings. You can certainly bring that into alignment. You can create a parallel between the Quaternary Period and Atlantis, and easily bring the Tertiary Period into parallel, but not pedantically, with what I have described as the Lemurian Period. That is how you can bring in the Tertiary Period. There, you have the older amphibians and reptiles. The human being was at that time only jelly-like in external form. Humans had an amphibian-like form.

A teacher: But there are still the fire breathers.

Dr. Steiner: Yes, those beasts, they did breathe fire, the Archaeopteryx, for example.

A teacher: You mean that animals whose bones we see today in museums still breathed fire?

Dr. Steiner: Yes, all of the dinosaurs belong to the end of the Tertiary Period. Those found in the Jura are actually their descendants. What I am referring to are the dinosaurs from the beginning of the Tertiary Period. The Jurassic formations are later, and everything is all mixed together. We should treat nothing pedantically. The Secondary Period lies before the Tertiary and the Jurassic belongs there as does the Archaeopteryx. However, that would actually be the Secondary Period. We may not pedantically connect one with the other.

[Remarks by the German editor: In the previous paragraphs, there appear to be stenographic errors. The text is in itself contradictory, and it is not consistent with the articles mentioned and the table in Pierer’s Encyclopedia nor with Dr. Steiner’s remarks made in the following faculty meeting (Sept. 26, 1919). The error appears explainable by the fact that Dr. Steiner referred to a table that the stenographer did not have. Therefore, the editor suggests the following changes in the text. The changes are underlined:

You can find points of connection in the cycles. In the Tertiary Period you will find the first and second mammals, and you simply need to add to that what is valid concerning human beings. You can certainly bring that into alignment. You can create a parallel between the Tertiary Period and Atlantis, and easily bring the Secondary Period into parallel, but not pedantically, with what I have described as the Lemurian Period. That is how you can bring in the Secondary Period. There, you have the older amphibians and reptiles. The human being was at that time only jelly-like in external form. Humans had an amphibian-like form.

Yes, all of the dinosaurs belong to the end of the Secondary Period. Those found in the Jura are actually their descendants. What I am referring to are the dinosaurs from the beginning of the Secondary Period. The Jurassic formations are later, and everything is all mixed together. We should treat nothing pedantically. The Secondary Period lies before the Tertiary and the Jurassic belongs there as does the Archaeopteryx. However, that would be actually the Secondary Period. We may not pedantically connect one with the other.]

A teacher: How do we take into account what we have learned about what occurred within the Earth? We can find almost nothing about that in conventional science.

Dr. Steiner: Conventional geology really concerns only the uppermost strata. Those strata that go to the center of the Earth have nothing to do with geology.

A teacher: Can we teach the children about those strata? We certainly need to mention the uppermost strata.

Dr. Steiner: Yes, focus upon those strata. You can do that with a chart of the strata, but certainly never without the children knowing something about the types of rocks. The children need to know about what kinds of rocks there are. In explaining that, you should begin from above and then go deeper, because then you can more easily explain what breaks through.

A teacher: I am having trouble with the law of conservation of energy in thermodynamics.

Dr. Steiner: Why are you having difficulties? You must endeavor to gradually bring these things into what Goethe called “archetypal phenomena.” That is, to treat them only as phenomena. You can certainly not treat the law of conservation of energy as was done previously: It is only a hypothesis, not a law. And there is another thing. You can teach about the spectrum. That is a phenomenon. But people treat the law of conservation of energy as a philosophical law. We should treat the mechanical equivalent of heat in a different way. It is a phenomenon. Now, why shouldn’t we remain strictly within phenomenology? Today, people create such laws about things that are actually phenomena. It is simply nonsense that people call something like the law of gravity, a law. Such things are phenomena, not laws. You will find that you can keep such so-called laws entirely out of physics by transforming them into phenomena and grouping them as primary and secondary phenomena. If you described the so-called laws of Atwood’s gravitational machine when you teach about gravity, they are actually phenomena and not laws.

A teacher: Then we would have to approach the subject without basing it upon the law of gravity. For example, we could begin from the constant of acceleration and then develop the law of gravity, but treat it as a fact, not a law.

Dr. Steiner: Simply draw it since you have no gravitational machine. In the first second, it drops so much, in the second, so much, in the third, and so on. From that you will find a numerical series and out of that you can develop what people call a law, but is actually only a phenomenon.

A teacher: Then we shouldn’t speak about gravity at all?

Dr. Steiner: It would be wonderful if you could stop speaking about gravity. You can certainly achieve speaking of it only as a phenomenon. The best would be if you considered gravity only as a word.

A teacher: Is that true also for electrical forces?

Dr. Steiner: Today, you can certainly speak about electricity without speaking about forces. You can remain strictly within the realm of phenomena. You can come as far as the theory of ions and electrons without speaking of anything other than phenomena. Pedagogically, that would be very important to do.

A teacher: It is very difficult to get along without forces when we discuss the systems of measurement, the CGS system (centimeter, gram, second), which we have to teach in the upper grades.

Dr. Steiner: What does that have to do with forces? If you compute the exchange of one for the other, you can do it.

A teacher: Then, perhaps, we would have to replace the word “force” with something else.

Dr. Steiner: As soon as it is clear to the students that force is nothing more than the product of mass and acceleration, that is, when they understand that it is not a metaphysical concept, and that we should always treat it phenomenologically, then you can speak of forces.

A teacher: Would you say something more about the planetary movements? You have often mentioned it, but we don’t really have a clear understanding about the true movement of the planets and the Sun.

Dr. Steiner: In reality, it is like this [Dr. Steiner demonstrates with a drawing]. Now you simply need to imagine how that continues in a helix. Everything else is only apparent movement. The helical line continues into cosmic space. Therefore, it is not that the planets move around the Sun, but that these three, Mercury, Venus, and the Earth, follow the Sun, and these three, Mars, Jupiter, and Saturn, precede it. Thus, when the Earth is here and this is the Sun, the Earth follows along. But we look at the Sun from here, and so it appears as though the Earth goes around it, whereas it is actually only following. The Earth follows the Sun. The incline is the same as what we normally call the angle of declination. If you take the angle you obtain when you measure the ecliptic angle, then you will see that. So it is not a spiral, but a helix. It does not exist in a plane, but in space.

A teacher: How does the axis of the Earth relate to this movement?

Dr. Steiner: If the Earth were here, the axis of the Earth would be a tangent. The angle is 23.5×. The angle that encloses the helix is the same as when you take the North Pole and make this lemniscate as the path of a star near the North Pole. That is something I had to assume, since you apparently obtain a lemniscate if you extend this line. It is actually not present because the North Pole remains fixed, that is the celestial North Pole.

A teacher: Wasn’t there a special configuration in 1413?

Dr. Steiner: I already mentioned that today. Namely, if you begin about seven thousand years before 1413, you will see that the angle of the Earth’s axis has shrunk, that is, it is the smallest angle. It then becomes larger, then again smaller. In this way, a lemniscate is formed, and thus the angle of the Earth was null for a time. That was the Atlantean catastrophe. At that time, there were no differences in the length of the day relative to the time of year.

A teacher: Why should the celestial pole, which is in reality nothing other than the point toward which the Earth’s axis is directed, remain constant? It should certainly change over the course of years.

Dr. Steiner: That happens because the movement of the Earth’s axis describes a cone, a double cone whose movement is continuously balanced by the movement of the Earth’s axis. If you always had the axis of the Earth parallel to you, then the celestial pole would describe a lemniscate, but it remains stationary. That is because the movement of the Earth’s axis in a double cone is balanced by the movement of the celestial pole in a lemniscate. Thus, it is balanced.

A teacher: I had changed my perspective to the one you described regarding the movement of the Earth’s axis. I said to myself, The point in the heavens that remains fixed must seem to move over the course of the centuries. It would be, I thought, a movement like a lemniscate, and, therefore, not simply a circle in the heavens during a Platonic year.

Dr. Steiner: It is modified because this line, the axis of the helix, is not really a straight line, but a curve. It only approximates a straight line. In reality, a circle is also described here. We are concerned with a helix that is connected with a circle.

A teacher: How is it possible to relate all this to the Galilean principle of relativity? That is, to the fact that we cannot determine any movement in space absolutely.

Dr. Steiner: What does that mean?

A teacher: That means that we cannot speak of any absolute movement in space. We cannot say that one body remains still in space, but instead must say that it moves. It is all only relative, so we can only know that one body changes its relationship to another.

Dr. Steiner: Actually, that is true only so long as we do not extend our observations into what occurs within the respective body. It’s true, isn’t it, that when you have two people moving relative to one another, and you observe things spatially from a perspective outside of the people (it is unimportant what occurs in an absolute sense), you will have only the relationships of the movement.

A teacher: It is certainly curious in connection with light that at the speed of light you cannot determine your movement relative to the source of light.

Dr. Steiner: One of Lorentz’s experiments. Read about it; what Lorentz concludes is interesting, but theoretical. You do not have to accept that there are only relative differences. You can use absolute mechanics. Probably you did not take all of those compulsive ideas into account. The difference is simply nothing else than what occurs if you take a tube with very thin and elastic walls. If you had fluid within it at the top and the bottom and also in between, then there would exist between these two fluids the same relationship that Lorentz derives for light. You need to have those compulsive interpretations if you want to accept these things.

You certainly know the prime example: You are moving in a train faster than the speed of sound and shoot a cannon as the train moves. You hear the shot once in Freiburg, twice in Karlsruhe, and three times in Frankfurt. If you then move faster than the speed of sound, you would first hear the three shots in Frankfurt, then afterward, the two in Karlsruhe, then after that, one shot in Freiburg. You can speculate about such things, but they have no reality because you cannot move faster than the speed of sound.

A teacher: Could we demonstrate what you said about astronomy through the spiral movements of plants? Is there some means of proving that through plants?

Dr. Steiner: What means would you need? Plants themselves are that means. You need only connect the pistil to the movements of the Moon and the stigma to those of the Sun. As soon as you relate the pistil to the Moon’s movements and the stigma to those of the Sun, you will get the rest. You will find in the spiral movements of the plant an imitation of the relative relationship between the movements of the Sun and the movements of the Moon. You can then continue. It is complicated and you will need to construct it. At first, the pistil appears not to move. It moves inwardly in the spiral. You must turn these around, since that is relative. The pistil belongs to the line of the stem, and the stigma to the spiral movement. However, because it is so difficult to describe further, I think it is something you could not use in school. This is a question of further development of understanding.

A teacher: Can we derive the spiral movements of the Sun and the Earth from astronomically known facts?

Dr. Steiner: Why not? Just as you can teach people today about the Copernican theory. The whole thing is based upon the joke made concerning the three Copernican laws, when they teach only the first two and leave out the third. If you bring into consideration the third, then you will come to what I have spoken of, namely, that you will have a simple spiral around the Sun. Copernicus did that. You need only look at his third law. You need only take his book, De Revolutionibus Corporum Coelestium (On the orbits of heavenly bodies) and actually look at the three laws instead of only the first two. People take only the first two, but they do not coincide with the movements we actually see. Then people add to it Bessel’s so-called corrective functions. People don’t see the stars as Copernicus described them. You need to turn the telescope, but people turn it according to Bessel’s functions. If you exclude those functions, you will get what is right.

Today, you can’t do that, though, because you would be called crazy. It is really child’s play to learn it and to call what is taught today nonsense. You need only to throw out Bessel’s functions and take Copernicus’s third law into account.

A teacher: Couldn’t that be published?

Dr. Steiner: Johannes Schlaf began that by taking a point on Jupiter that did not coincide with the course of the Copernican system. People attacked him and said he was crazy.

There is nothing anyone can do against such brute force. If we can achieve the goals of the Cultural Commission, then we will have some free room. Things are worse than people think when a professor in Tübingen can make “true character” out of “commodity character.” The public simply refuses to recognize that our entire school system is corrupt. That recognition is something that must become common, that we must do away with our universities and the higher schools must go. We now must replace them with something very different. That is a real foundation.

It is impossible to do anything with those people. I spoke in Dresden at the college. I also spoke at the Dresden Schopenhauer Society. Afterward, the professors there just talked nonsense. They could not understand one single idea. One stood up and said that he had to state what the differences were between Schopenhauer’s philosophy and anthroposophy. I said I found that unnecessary. Anthroposophy has the same relationship to philosophy as the crown of a tree to its roots, and the difference between the root and the crown of a tree is obvious. Someone can come along and say he finds it necessary to state that there is a difference between the root and the crown, and I have nothing to say other than that. These people can’t keep any thoughts straight. Modern philosophy is all nonsense. In much of what it brings, there is some truth, but there is so much nonsense connected with it that, in the end, only nonsense results. You know of Richert’s “Theory of Value,” don’t you? The small amount that exists as the good core of philosophy at a university, you can find discussed in my book Riddles of Philosophy.

The thing with the “true character” reminds me of something else. I have found people in the Society who don’t know what a union is. As I have often said, such things occur. If we can work objectively in the Cultural Commission, then we could replace all of these terrible goings on with reason, and everything would be better. Then we could also teach astronomy reasonably. But now we are unable to do anything against that brute force. In the Cultural Commission, we can do what should have been done from the beginning, namely, undertake the cultural program and work toward bringing the whole school system under control. We created the Waldorf School as an example, but it can do nothing to counteract brute force. The Cultural Commission would have the task of reforming the entire system of education. If we only had ten million marks, we could extend the Waldorf School. That these ten million marks are missing is only a “small hindrance.”

It is very important to me that you do not allow the children’s behavior and such to upset you. You should not imagine that you will have angels in the school. You will be unable to do many things because you lack the school supplies you need. In spite of that, we want to strictly adhere to what we have set out to do and not allow ourselves to be deterred from doing it as well as possible in order to achieve our goals.

It is, therefore, very important that in practice you separate what is possible to do under the current circumstances from what will give you the strength to prevail. We must hold to our belief that we can achieve our ideals. You can do it, only it will not be immediately visible.

The subject I addressed last Monday here in Utrecht was the question of how anthroposophically oriented spiritual science can provide a method, a scientific path for penetrating the spiritual, supersensible world.

I have pointed out how it is only possible to penetrate into this environment if man brings forth from this soul certain abilities and powers that indeed lie dormant in every soul, and if he lifts up what is ordinary knowledge to the level of vision; to a vision that, for example, comes to develop full awareness of what it means to have a soul-spiritual life independent of all corporeality. We know precisely through modern science - and with regard to the everyday life of the soul, this science is absolutely right - that this ordinary life of the soul is bound to the instrument of the body. And only spiritual scientific methods can tear the spiritual-soul life away from the body, can thereby penetrate to the being in the human being that dwells in the spiritual world before it has united with a physical body through conception or birth, that passes through the gate of death, discards the human body and again consciously enters a spiritual world.

And I continued last Monday by saying that anyone who makes such an acquaintance with man's own supersensible being is also able to perceive, behind nature's sensuality and behind everything that can be explored with the ordinary mind, a supersensible environment, an environment of spiritual beings.

What is recognized in this way as the spiritual and soul life in man, what is recognized as the spiritual essence of the world in which we live, is what actually enables us to gain a true knowledge of the human being.

Over the last three to four centuries, we have acquired a complete natural science, but we have not been able to draw any knowledge about human beings from this natural science. In developmental theory, we start from the lowest living creatures. We ascend to the human being; we regard him, so to speak, as the end link in the animal series. We learn what humans have in common with other organisms, but we do not learn what humans actually are in the world as a separate being. We can only learn this through anthroposophically oriented spiritual science. And what asserts itself in this way in knowledge ultimately also asserts itself in the feelings and impulses that modern humanity has developed in social life.

Just think how many people who, through modern technology, have developed as a new class of people, through the whole modern economy - actually under the influence of certain socialist theories - believe that what lives in people as morality, as science, as religion, as art, is not drawn from an original spiritual source, but that it is only drawn from what economic, material processes are. The theory professed by modern social democracy, the theory that has sought to become reality in such a destructive way in Eastern Europe, this theory basically sees the forces that rule history as being outside of the human. And what man brings forth in art, custom, law, religion, that appears only as a kind of smoke. People call it a superstructure that rises up on the substructure. It is like a smoke that comes out of the purely economic-material. There, too, in this placing of the human being in the practical world, the actual human being is extinguished. If we are to characterize what modern education and the modern social consciousness have brought about, we cannot say otherwise than: the human being has been extinguished.

What spiritual science, as it is meant here, is to bring to humanity again is the knowledge of the human being, the appreciation of the human being, the connection of the human being as a supersensible being to the supersensible, universal being of the world.

And only with this do we stand in true reality. Only with this do we stand on ground that leads into a truly practical life. This is what I would like to substantiate today, first in the question of education and teaching. And here, in the way it has emerged from the School of Spiritual Science in Dornach, this anthroposophically oriented spiritual science has from the very beginning been conceived not as something unworldly and far removed from the world, but as something thoroughly realistic and practical. And one of the first practical foundations was in the field of education with the Free Waldorf School, which Emil Molt founded in Stuttgart and which I myself have the educational and didactic responsibility for. In this Free Waldorf School, the impulses of a true knowledge of the human being that can flow from anthroposophically oriented spiritual science are developed pedagogically and didactically.

For a long time people have been talking about the fact that education and teaching should not graft this or that into the child's soul, but rather develop what is in the human being out of the human soul. But when it is expressed in this way, it is, of course, initially only an abstract principle. The point, however, is not to have this principle intellectually, to extract something from the human soul, but to be able to truly observe the developing human soul in the child. And for that, one must first develop a sense for it. This sense is only developed by someone who is aware of how the actual individuality of the human being, the actual spiritual-soul entity from a spiritual world in which it has lived for a long time, descends; how from day to day, from week to week, from year to year, in all that develops physically and psychically in the child, a supersensible element lives; how we, as educators, as teachers, have been entrusted with something from a supersensible world that we have to unravel. When we see from day to day how the child's physiognomic traits become clearer and clearer, when we can decipher how a spiritual-soul element, sent down to us from the spiritual world, gradually unravels and reveals itself in these physiognomic traits , it is important to develop, above all, a sense of reverence for the supersensible human being descending from the spiritual worlds as the basis of a pedagogical-didactic art.

Anthroposophically oriented spiritual science makes it possible to observe the child's development from year to year. First of all, I would like to show the main stages of human development.

It is often said that nature or the world does not make any leaps. Such things are constantly repeated without actually looking at what they are supposed to mean. Does not nature constantly make leaps when it develops the green leaf and then, as if with a leap, the sepal and the colored petal and then again the stamens and so on? And so it is with human life. For the person who, unbiased by all the stimuli and impulses that anthroposophically oriented spiritual science can give him, observes this developing human life in the child, he finds, above all, not out of mystical grounds, but out of faithful observation, a leap in development around the seventh year, when the child begins to get the second teeth. Here we see how our knowledge of the soul, as it is currently used in science, has basically become somewhat exaggerated. Unless one has become completely materialistic, one differentiates between body and soul. But one speaks of the relationship between body and soul in an extraordinarily abstract way. One does not get used to observing in this field with the same kind of faithful and unprejudiced observation as one has learned in natural science. In natural science, for example, one learns that when heat appears through some process, and one has not added it, this heat was in some other form in the body. In physics one says “latent”. One says that the latent heat has been released. This attitude, which is provided by natural science, must also be adopted for the science of man, which, however, must then be spiritualized in relation to natural science. Thus, one must observe carefully: What then changes in the human being when he passes the age of changing teeth?

Now, if we really have the necessary impartiality for observation, we can see how the child, when it passes the age of seven, actually only begins to have outlined, contoured ideas, whereas before that it had no such ideas. We can see how it is only with this period that the possibility of thinking in actual thoughts, however childlike they may be, begins. We see how something emerges from the child's soul that was previously hidden in the human organism. Anyone who has acquired a spiritual eye for this matter can see how the child's soul life changes completely when the second dentition begins; how something emerges from the deepest, most hidden part of the soul and comes to the surface. Where did it come from, this thinking that now appears as a definite life of ideas? It was there as a principle of growth in the human being; permeating the organism; living as a spiritual-soul element in the growth that then comes to an end when the teeth are pushed out from within and replace the earlier teeth. When an end is put to this growth, which finds its conclusion in the change of teeth, then, so to speak, only one growth remains, for which less intensive forces are necessary. We see, then, how that which later becomes thinking in the child was once an inward organic growth force, and how this organic growth force is metamorphically transformed and comes to light as soul power.

By adopting this approach, we arrive at a science of the soul that is not clichéd, which, when it comes down to it, is simply transposed into the spiritual and is based on the same methods as those on which natural science is also based. Just as natural science is a faithful observation of a physical nature, so in order to understand the human being, a faithful observation is necessary, but now of the soul and spirit. If one learns to see through the human being in this way, then this way of looking at the human being is transformed into an artistic way of looking. It is indeed the case that today people often say, when someone expresses something like I just did: Yes, one should just look at something scientifically, in terms of knowledge; one should stick to sober logic; one should work through the intellect to arrive at abstractly formulated natural laws. This may be a comfortable human demand. It may appear to man that he would like to grasp everything in the wide-meshed logic of concepts in order to get to the bottom of things. But what if nature does not proceed in this way? What if nature works artistically? Then it is necessary that we follow her on her artistic path with our capacity for knowledge. Anyone who looks into nature and the world in general will perceive that what we bring about in natural laws through sober logic bears the same relation to the whole, full, intense reality as a drawing made with charcoal strokes does to a painting done in full color.

Anthroposophically oriented spiritual science draws from the full physical and spiritual reality. Therefore, it transforms mere logical recognition into artistic comprehension. But this also enables one to turn the teacher, the instructor, the educator into a pedagogical-didactic artist who acquires a fine sense for every single expression of the child's life. And indeed it is the case that every child has their own particular, individual way of expressing themselves. These cannot be registered in an abstract pedagogical science, but they can be grasped if one receives anthroposophically oriented impulses from the fullness of humanity and thereby gains an intuitive view of the spiritual and soul life in the human being, which then has an effect on the physical and bodily life. For what works roughly as the power of thought before the change of teeth in the growth of the child, we see more finely as a spiritual-soul activity in the child. As teachers and educators, we must pursue this from day to day with an artistic sense, then we will be able to be for the child what a real educator, a real teacher should be for the child.

I would like to give a brief description of how the first period of life, from birth to the change of teeth, and the second period of life, from the change of teeth to sexual maturity, now emerges.

In the first period, from the first to the seventh year of life, the human being is primarily an imitative being. But we must understand this in the fullest sense of the word. The human being enters the world and gives himself completely to his surroundings. In particular, he develops what he initially brings to light as his impulses of will and instinct in such a way that he imitates what is around him. Language, too, is initially learned in such a way that it is based on imitation. Between birth and the age of seven, the child is entirely an imitator. This must be taken into account. In such matters, one must be able to draw the right conclusions. If you associate with the world in these matters, people sometimes come to you for advice on one matter or another. For example, a father once told me that he had a complaint about his five-year-old child. “What did the five-year-old child do?” I asked. “He stole,” said the father sadly. “But then you have to first understand what theft actually is.” He told me that the child had not stolen out of ill will. He had taken money from his mother's drawer and bought sweets, but then distributed them to other children on the street. So it was not blind selfishness. What was it then? Well, the child had seen his mother take the money out of the drawer day after day. At the age of five, the child is an imitator. It did not steal, it simply imitated the things that its mother does day after day, because the child instinctively regards what its mother always does as the right thing to do. - This is just one example of all the subtle things one needs to know if one is to understand the art of education in a way that truly corresponds to the human being.

But we also know that children play at imitating. Basically, the play instinct is not something original, but an imitation of what is seen in the environment. If we look with unbiased eyes, we can see that imitation is at the root of play. But every child plays differently. The teacher of a small child before the age of seven must acquire a careful judgment about this, and one necessarily has to have an artistic sense to make such a judgment, because it is different for each child. Basically, each child plays in its own way. And the way a child plays, especially in the fourth, fifth, or sixth year, goes down into the depths of the soul as a force. The child grows older, and at first we do not notice how one or other of the special ways of playing comes to light in the child's later character traits. The child will develop other powers, other soul abilities; what was the special essence of his play slips into the hidden part of the soul. But it comes to light again later, and in a peculiar way, between the ages of twenty-five and thirty, in the period of life when the human being has to find his way into the outer world, into the world of outer experience, of outer destinies. Some people adapt to this world skillfully, others awkwardly. Some people come to terms with the world in such a way that they derive a certain satisfaction from their own actions in relation to the world; others cannot intervene with their actions here or there, and they have a difficult fate.

You have to get to know the life of the whole person, you have to see how, in a mysterious way, the sense of play comes out again in this sense of life in the twenties. Then you will gain an artistically oriented idea of how to direct and guide the play instinct, so that you can give something to the person for a later period of life.

Today's pedagogy often suffers from abstract principles. By contrast, anthroposophically oriented spiritual science aims to give pedagogy an artistic-didactic sense, to work in the earliest youth in such a way that what is formed there is a dowry for the whole life of the human being. For anyone who wants to teach and educate children must get to know the whole of human life. The magnificent scientific development of the last few centuries has not taken this kind of knowledge of human nature into account. Consider the social significance of really being able to give children the kind of education I have described.

When the child has now changed its teeth, or at least has got them, the second epoch of the child's life begins. Then the actual school age sets in, that which one has to study particularly carefully if one wants to pursue pedagogy from the point of view of true human knowledge. While the child up to the age of seven is essentially an imitator, from the age of seven until sexual maturity, that is, from about the age of thirteen to sixteen, there develops (and this varies from individual to individual) what the unbiased observer recognizes as a natural urge to submit to an authority, a human authority, a teacher or educator. Today, it is a sad day when one hears from all sorts of political parties that some kind of democratic spirit should enter the school; that children should, to a certain extent, already practice a kind of self-government. With such things, which arise from all kinds of partisan views, one rebels against what human nature itself demands. Those who truly understand human nature know what it means for one's entire later life if, between the ages of seven and fifteen, one has been able to look up with devoted veneration to one or more human authorities; if one has called true that what these human authorities said was true; if one felt that what these human authorities felt was beautiful; if one found that what such revered personalities presented as good was also good. - Just as one imitates until the age of seven, so one wants to believe in what comes from authority until sexual maturity. This is the time when one must be open to the imponderable influences that can come from a soul, from a personality.

We founded the Free Waldorf School in Stuttgart. Many people say they would like to attend the Waldorf School to get to know something of the method and so on of this Waldorf School. Imagine a copperplate engraving of the Sistine Madonna, and someone cuts a piece out of it to get an idea of the Sistine Madonna. That would be the same as perhaps looking at what happens in the Waldorf School for a fortnight or three weeks. You wouldn't even see anything special. Because what happens in the Waldorf School is a result of anthroposophically oriented spiritual science. Those who are teachers there have acquired their artistic pedagogy and didactics from the impulses of anthroposophical spiritual science. If you want to get to know the Waldorf school, you have to get to know anthroposophically oriented spiritual science above all. But not in the way one gets to know it from the outside, where people are led to believe that it is some kind of complicated, nebulous mysticism, some kind of sectarianism; no, one has to get to know this anthroposophically oriented spiritual science from the inside, how it draws from the full humanity what the human being really is as a sensual and supersensible being within the world and within time.

These things do, however, lead one to perceive the supersensible nature of the working of such an authoritative personality. Let me give an example. One could imagine a picture – and it is best to speak in pictures to children from seven to fourteen years of age, especially up to the age of ten. Let us take any picture by which we want to teach the child an idea, a feeling, about the immortality of the soul. One can think up this picture. But one can also point out to the child the butterfly pupa, how the butterfly crawls out of the pupa. And one says to the child: the human body is like the pupa. The butterfly flies out of the chrysalis. When a human being dies, the immortal soul leaves the body as the butterfly leaves the chrysalis. It passes over into the spiritual world. There is much to be gained from such a picture. But a real intuitive perception of the immortality of the soul can only be conveyed to a child under very definite conditions. If, for example, a teacher thinks, “I am clever, the child is stupid, it must first become clever” – and the teacher thinks something like this in order to make the child understand something – then the teacher may perhaps achieve something, but what really brings the child to a sense of immortality will certainly not be achieved. For only that which one oneself believes, in which one oneself is completely immersed, has an effect on the child. Anthroposophically oriented spiritual science gives you the opportunity to say: I myself believe in this image; for me, this crawling out of the butterfly from the chrysalis is absolutely the one that I did not think up, but what nature itself presents at a lower level for the same fact that, at a higher level, is the emergence of the immortal soul from the body. If I myself believe in the picture, if I stand within the content of the picture, then my faith has the effect of awakening faith, imagination and feeling in the child. These things are absolutely imponderable.

What happens on the outside is not even as important as what takes place between the feelings of the teacher and those of the pupil. It matters whether I go into the school with noble thoughts or ignoble ones, and whether I believe that simply what I say is what has an effect. I will give what I say a nuance that does not affect the soul if I do not enter the classroom with noble thoughts and, above all, with thoughts that are true to what I am saying. - That, first of all, about the relationship between the pupil and the teacher in the second epoch of life from the seventh to the fifteenth year. There would be much more to say about this, but I will only highlight a few specific points so that you can get to know the whole spirit that inspires the pedagogy and didactics that flow from anthroposophically oriented spiritual science.

Then we started at the Waldorf school with really bringing out what the child should learn. We are faced with very significant questions, especially when we take the child into primary school. We have to teach the child to read and write; but when it comes to what lives in the human being, writing, the printed word, has long since become something quite abstract within human civilization, something that has taken on the nature of a sign and is no longer intimately connected with the full, original, elementary soul life of the human being. The external history of civilization does provide some information about such things, although only to a limited extent. If we go back to the various cultures, we find pictographic writing, where, however, what was fixed externally was pictorially recorded, which is what was actually meant. In older cultures, writing had not been developed to the point of the mere sign being as abstract as it is today. In fact, when we teach reading and writing in the usual way, we introduce something to the child that is not initially related to his nature. Therefore, a pedagogy and didactics that is truly based on a full knowledge of the human being will not teach reading and writing as it is usually done. Instead, we start from the child's artistic nature in our method. We do not begin with reading at all, not even with writing in the usual sense of the word, but with a kind of painting-drawing, drawing-painting. We lead the child to learn to form letters not only from the head, but from the whole human being, bringing lines and forms, even in colored drawing, onto paper or some other surface; lines and forms that naturally emerge from the human organism. Then we gradually introduce what has been taken from the artistic into the letter forms, first through writing, and from writing we only then move on to reading. That is our ideal. It may be difficult to implement in the early days, but it is an ideal of a true didactics that follows from a full knowledge of the human being. And as in this case, the essence of human nature is the basis for all education and teaching.

We start, for example, from the child's musical and rhythmic abilities because these flow from human nature and because we know that a child who is properly stimulated in a musical way around the age of seven experiences a particular strengthening and hardening of the will through this musical instruction.

Now, we try to teach the child in pictorial form what is to be taught to the child, so that the child is not introduced too early into an intellectualized life. We also note that there is an important turning point between the ninth and tenth to eleventh year of the child's life. Anyone who can observe childhood in the right way knows that between the ages of nine and eleven, there is a point in a child's development that, depending on how it is recognized by the educator and teacher, can influence the fate, the inner and often also the outer destiny of the person in a favorable or unfavorable sense. Up to this point, the child does not isolate itself much from its surroundings, and it must be borne in mind that a plant described by a child before the age of nine must be described differently than afterwards. Before this time, the child identifies itself with everything around it; then it learns to distinguish; only then does the concept of the self actually arise – before that, it only had a sense of self. We must observe how the child behaves, how it begins to formulate certain questions differently from this point on. We must respond to this important point in time for each individual child, because it is crucial for the whole of the following life.

We must also be aware, for example, that subjects such as physics and the like, which are completely separate from the human being and only attain a certain perfection by excluding everything subjective from the formulation of their laws, may only be introduced to the child from the age of eleven or twelve. On the other hand, we teach our children the usual foreign languages in a practical way right from the beginning of primary school. We see how, by not teaching a foreign language by translation but by letting the child absorb the spirit of the other language, the child's entire soul structure is indeed broadened. This is how an artistic didactics and pedagogy is formed out of this spirit. I could go on talking here for another eight days about the design of such a pedagogy and didactics as art. But you can see how what comes from anthroposophically oriented spiritual science flows directly into the practical side of education.

And how does this apply to the individual teacher? It applies in such a way that he actually gets something different from this anthroposophically oriented spiritual science than can be obtained from the rest of today's scientific education. And here we touch on one of the most significant social issues of the present day.

The social question is said to be the fundamental question of our time, but it is usually understood only as an external economic question, not really grasped in its depth. This depth only comes to mind when one becomes aware of how, in the broad masses of today's proletariat, one word can be heard again and again. That word is ideology. What does the modern proletarian mean when he speaks of ideology, according to his Marxist instruction? He means: When we develop any ideas about custom, law, art, religion, it is not something real in itself, it is only an abstraction, it is only an unreal idea. Everything we have in this way is not reality, it is an ideology. Reality is only the external, material production processes.

From this fact one can sense the radical change that has taken place in human development in terms of world view and state of mind. Consider the basic tenet of ancient Oriental wisdom. Last time I spoke here, I said that we should not long for the past, but there are many things we can take from it for our own orientation. The ancient Oriental spoke of Maja. What did Maja mean in the ancient Orient? It meant everything that man can recognize in the external sense world. For reality was that which lived within him, which sprouted within as custom, religion, art, science. That was reality. What the eyes saw, what the ears heard, what one otherwise perceived, that was Maja. Today, in the Orient, only a decadent form of that which, from a certain point of view, can be characterized as I have just done, is present. Our broad masses of people have come to the opposite through Marxist guidance. One could say that the development of humanity has taken a complete turn. The external, the sensual, is the only reality, and that which is formed within, custom, religion, science, art, is Maya. Only one does not say Maya, but one says ideology. But if one were to translate Maja in a general sense, then one would have to translate it with ideology, and if one wanted to translate into the language of the old world view of the Orient what the modern proletarian means by ideology, then one would have to translate it with Maja, only that the application is the opposite.

I mention this because I want to show what an enormous turn human development has taken, how we in the West have in fact developed the final consequences of a world view that runs directly counter to what is still contained in the Orient in a decadent way. Those who are able to observe the conflicts of humanity from such depths know what potential for conflict exists between East and West today. Things appear differently in the various historical epochs; but however materialistic the striving of today's East may be, in a certain way it is the striving that was also present in ancient Buddhism and the like, which has now become decadent. And our Western culture has undergone a complete turnaround in relation to this. We have now arrived at a point where broad masses of people do not speak of the fact that spiritual reality fills them within, but that everything that fills them within is only Maya, ideology.

This is what anthroposophically oriented spiritual science gives back to humanity: not just thoughts that can be seen as ideology, not just unrealities; but man is again filled with what he was filled with at that time, with the consciousness: Spirit lives in my thoughts. The spirit enters into me; not a dead, ideological spirit, but a living spirit lives in me. To lead people back to the direct experience of the living spirit is what anthroposophically oriented spiritual science wants to give. This is then what is incorporated into anthroposophical pedagogy and didactics. This is what should live in the teacher's dealings with the pupil.

But it is also that which is directly involved in dealing with the social question. Those people who talk about ideology today have gone through our schools. But we need a humanity that actually develops social impulses from the very depths of its being. This humanity must emerge from other schools. What has emerged from the schools we so admire has led to the social chaos we see today. We need a humanity that has been educated in such a way that the education corresponds to a real, comprehensive knowledge of the human being. This is what makes the question of education a universal social question. Either we will have to decide to see the question of education in this sense as a social question, or we will be blind to the great social demands of the present.

But we must sense what is necessary for the teacher, for the educator, in order to practise such an education, in order to allow knowledge of the human being to be transformed into a pedagogical-didactic art. We must sense that this is only possible if the teacher, the educator, does not need to follow any other norm than the norm that is within his or her own inner being. The teacher and educator must be answerable to the spirit that he experiences. This is only possible within the threefold social organism, in a free spiritual life. As long as the spiritual life is dependent on the economic life on the one hand and on the state life on the other, the teacher is in the thrall of the state or of economic life. You will find, when you study the connections, what this thrall consists of.

In truth, one can only establish a surrogate for a free school today. It was possible in Württemberg to establish the Waldorf School as a free school in which only the demands of the pedagogical art prevail, before socialism created the new school law.

If freedom is to prevail, then every teacher must be directly involved in the administration; then the most important part of spiritual life - like all spiritual life, in fact - must have its free self-government. One cannot imagine a spiritual life in which such free schools are common other than in such a way that from the teacher of the lowest elementary school class to the highest teacher, everything falls into corporations that are not subordinate to any state or economic authorities and that do not receive instructions from any side. What happens in the administration must be such that every teacher and instructor needs only so much time to teach or instruct that he still has so much time left to help administer. Not those who have retired or who have left the field of teaching and education, but those who are currently teaching and educating should also be the administrators. Hence the authority of the capable arises as a matter of course. Just try self-administration and you will find that because you need someone who can really achieve something, their authority will naturally assert itself. If the spiritual life administers itself, it will not be necessary to use this authority or the like. Just let this free spiritual life develop and you will see that because people need the capable, they will also find them.

I have only been able to sketch out the issues here, but you will have seen how a truly artistic approach to education requires a free spiritual life. We can see how it is necessary to first separate the free spiritual life from the entire social organism.

Just as Karl Marx or Proudhon or other bourgeois economists base what they want to base, so one does not base things of life experience, things of life practice. What is said in my book “The Key Points of the Social Question” or in other writings on the threefold social organism is based on decades of all-round observation of life, and is spoken and written from practice. Therefore, one cannot grasp it with lightly-draped concepts. I know exactly where one can easily start a logical critique. But what has just been taken from reality is as multifaceted as reality itself. And just as little as reality can be captured in lightly-draped logical concepts, so little can something that is supposed to fit reality be captured in such concepts. But anyone who has ever inwardly felt what it means to be in school, in class, in education, as it is necessary to do so through a true understanding of the developing human being, the child, has, in their feeling, in the whole experience, full proof that the spiritual life must be given its free administration. And all the objections do not apply, so that one simply raises them, but only so that one must eliminate them through reality.

Then people come and say: If spiritual life is to be based on free recognition, people will not send their children to school, so you cannot establish a free spiritual life. — That is not what someone who thinks realistically says. Above all, he feels the full necessity of liberating spiritual life. He says: spiritual life must be freed; it may perhaps have the disadvantage that some people do not want to send their children to school; then one must think of means to prevent this from happening. One must not treat this as an objection, but one must raise such a thing and then think about how it can be remedied. In many things that concern the full reality of life, we will have to learn to think like this.

They sense that a complete turnaround must occur, especially with regard to intellectual life – and public intellectual life is, after all, essentially provided in its most important parts through teaching and education. Those who are accustomed to working in today's intellectual life will not go along with these things. I know that certain teachers at secondary schools, when they were approached with the suggestion of moving towards self-management, said: I would rather be under the minister than manage with colleagues; it's not possible. I am less likely to be with my colleagues from the faculty than with the minister, who is outside.

Perhaps one will not exactly get the necessary impetus in this direction. But just as, with regard to the big questions of life today, it is not the producer but the consumer who is becoming more and more decisive, so one would like the consumers of the educational system to reflect on what is necessary in the teaching and educational system as the most important public part of intellectual life. These are, above all, people who have children. We have seen the impression that parents have gained from the end of the school year, from everything else that children have experienced during the school year at the Waldorf School. We have seen how, when these children come home, their parents have realized that a new social spirit is actually emerging that is of tremendous importance for the next generation — provided, of course, that the Waldorf School does not remain a small school in a corner of Stuttgart, but that this spirit, which prevails there, already becomes the spirit of the widest circles.

But it is not only parents who are interested in what goes on in schools and educational institutions. Basically, every person who is serious about human development has an interest in it. Every human being must care about the next generation. Those who think this way and who have a sense of how we need a spiritual renewal today, as I explained in the last lecture here in Utrecht, should become interested in this new education that can be achieved through the school system from the lowest to the highest levels.

At the School of Spiritual Science in Dornach, we are trying to establish an educational institution in the highest sense of the word, based on this spirit. We still have a hard time of it today. We can give people renewal and inspiration in the individual specialized sciences; we can give them something like our autumn courses were, like our Easter courses will be. We can show them how, for example, medicine, but also all the other sciences of practical life, can receive through anthroposophically oriented spiritual science what is necessary for the present and especially for the near future.

But for the time being we can give nothing but spirit, and that is not yet highly valued today. Today, people still value the testimonies that we cannot yet give. We must fight for what is recognized as a necessity for the development of humanity and for the near future to become official. This can only come about if a mood develops in the widest international circles for what I would call a kind of world school association. Such a world school association need not limit itself to founding lower or higher schools, but should include all impulses that lead to something like what has been attempted in Dornach in a certain special way. Such a world school association would have to embrace all those people who have an interest in the forces of ascent entering into the developmental forces of humanity in the face of the terrible forces of descent that we have in humanity today. For such a world school association would not become a kind of federation from the impulses that are already there; it would not try to shape the world according to the old diplomatic or other methods. Such a union, such a world school association would try to form a world union of humanity out of the deepest human forces, out of the most spiritual human impulses. Such a union would therefore mean something that could really give a renewal of that life, which has shown its fragility so much in the terrible years of the second decade of the 20th century.

The people who are educated there will have the social impulses, and they will be the ones who can develop the right strength in the other areas of social life, in the area of an independent legal or state or political life and in the area of an independent economic life. Just as a free spiritual life can only be built on objectivity and expertise, and not on what comes to the fore through the majority, economic life can only be beneficial for humanity if it is separated from all majority rule, from all those areas in which people judge simply from their humanity, not from their knowledge of the subject or field. In economic life we need associations where people who belong to the sphere of consumption, people who belong to the sphere of production, and people who belong to the sphere of trade, join together. I have shown in my writings that these associations, by their very nature, will have a certain size. Such associations can truly provide that in economic life which I would call a collective judgment, just as it is true [on the other hand] that in spiritual life everything must come from the human personality. For through birth we bring with us our gifts from the spiritual world. Every time a human being is born, a message comes down from the spiritual world into the physical world. We have to take it in, we have to look at the human individuality; the teacher at the human individuality in the child, the whole social institution at the free spiritual life, in which the teacher is so situated that he can fully live out his individuality.

What can turn out to be a blessing for humanity in this free spiritual life would turn out to be a disaster in economic life. Therefore, we should not have any illusions. As much as we have to strive for a comprehensive and harmonious judgment through our individuality in spiritual life, we can do so much less in economic life. There we are only able to form a judgment together with the other people, to form a judgment in associations. One knows, by having worked, in a certain area, but what one knows there is one-sided under all circumstances. A judgment comes about only by not merely dealing theoretically with the others, but by having to supply a certain commodity to the other, to satisfy certain needs for the other, to conclude contracts. When the real interests face each other in contracts, then the real, expert judgments will form.

And what is basically the main thing in economic life is also formed from what works within the associations: the right price level. You can read all this in more detail in my books “The Key Points of the Social Question” and “In the Execution of the Threefold Order”, as well as in the journals. There is even a Dutch magazine about threefolding. There you can read about how a collective judgment must be sought in economic life. Since we have had a world economy instead of the old national economies in economic life, it has become necessary for the organization of economic life to be based on free economic points of view, for economic life to be lived out in associations that deal only with economic matters, but in such a way that majorities are not decisive anywhere, but rather expertise and professional competence are decisive everywhere. The result will be a division of labor. Those who have the necessary experience or other reasons will be in the right place. This will happen naturally in the associations, because we are not dealing with abstract definitions but with the activity of a contract. For example, if an article is being overproduced in a particular area, it must be ensured that people are employed in other ways; because where this is the case, the article becomes too cheap, and the one that is underproduced becomes too expensive. The price can only be set when a sufficient number of people are employed by associations in a particular area. If such a thing is to become real, it requires an intense interest in the entire economic life of humanity. It is a matter of developing, not merely as an empty phrase, what is called human brotherhood, but of bringing about this human fraternization in associations in the economic sphere.

Today I can only sketch out the main lines. The literature on threefolding already discusses the details. But what I want to suggest is only how spiritual science oriented to anthroposophy can practically take hold of life here as well.

And so, in the social organism, we have on the one hand the free spiritual life based on the human individuality; on the other, economic life based on associations that come together to form the global economy as a whole – without taking into account the political state borders, which today contradict economic interests. This may still be uncomfortable for some people to think, but it is what can bring about change from the chaotic conditions.

Between the two, the free spiritual life and the associative economic life, stands the actual political life, the actual state life, where majority decisions have their justification; where everything, including human work, comes up for negotiation, for which every mature person is competent. In the free life of the spirit, not every mature person is competent; here, majority decisions could only spoil everything, as they can in economic life. But there are, for example, the nature and measure of work, of human work; there are areas where every human being, when mature, is competent, where one person stands before another as an equal. This is the actual state-judicial, political area in the threefold social organism. This is what spiritual life is already pointing to most clearly today, but it can also be pursued in the other areas of social existence in accordance with the demands and necessities.

Threefold social organism: a free spiritual life, based on the full and free expression of the individual human personality; a legal or state life that is truly democratic, where people face each other as equals and where majorities decide, because only in this link of the social organism does it come to a decision on which every adult person is competent; an economic life that is built on associations, which in turn decides on the basis of factual and technical knowledge, where the contract applies, not the law.

There are people who say that this would destroy the unity of the social organism. For example, someone objected to me that the social organism is a unified whole and must remain so, otherwise everything would be torn apart. At that time I could only answer the objection: A rural family is also a unit. But if one claims that the state must also manage the economy and administer the schools, then one could also claim that a rural household, which is also a unit with master and mistress and maid and cow, because the whole is a unit, everyone should give milk, not just the cow. The unity would arise precisely from the fact that each one does the right thing in its place. The unity arises precisely from the fact that the three links arise. One should just not rush into a matter that is based on correct observation of those things that are pressing for transformation in contemporary social life, based on a partial or incomplete understanding.

Liberty, equality, fraternity – these are the three great ideals that resound from the 18th century. What human heart would not have felt deeply about the three ideals of liberty, equality, and fraternity. Nevertheless, there were always clever people in the course of the 19th century who constructed a contradiction between freedom and equality: How could one be free if, after all, all people had to develop their abilities to the same extent and how that was also not true of fraternity? — Much clever and concise things have been said in favor of the contradictory nature of these three ideals. Nevertheless, we feel them and feel their justification. What is actually at issue here? Well, people have formed the three ideals of freedom, equality and fraternity out of the intense depths of the soul, and these are truly as justified as anything historical and human can be justified. But for the time being people remained under the suggestion of the unitary state. In the unified state, however, these three ideals contradict each other. Nevertheless, they must be realized. Their realization will lead to the tripartite social organism. If one realizes that this is something that can be started tomorrow, that it is thought out and formed out of practice, that it does not remotely have a utopian character like most social ideas, that it is thoroughly practical, if one realizes how the unity state today, out of itself, creates the necessity to divide itself into three parts: then one will also understand the historical and human significance of the three great ideals that have been resonating in humanity since the 18th century. Then we will say to ourselves: the threefold social organism is what first consolidates these three ideals, it is what gives these three ideals the possibility of life. In conclusion, let me express, as a summary of what I wanted to say today about the practical development of anthroposophically oriented spiritual science, how it must come about in humanity: the threefold social organism, Spiritual life administered for itself, economic life administered for itself, and in the middle the state-legal-political life administered for itself. Then, in a genuine, true sense, humanity will be able to realize itself: freedom in spiritual life, equality in democratic state life, brotherhood in associatively shaped economic life.

Answering questions

Question: How can we differentiate in the spiritual-scientific field between human and animal blood? The I expresses itself in human blood, but not in animal blood?

Rudolf Steiner: Yes, the materialistic way of thinking, which had been in preparation since the middle of the 15th century, but which became particularly strong in the 19th century and developed into the 20th, has gradually caused the sense of it to die away, that the external expression [of a thing] is not decisive for the inner structure and for the whole context [in which it stands]. I have to refer to some of this, which of course I cannot explain in detail today. You can find it in the spiritual scientific literature, but I have to say a few words about the question.

We have to distinguish between the physical body, which can be seen with the eyes and which is also considered in ordinary science through anatomy and physiology, for example. We then distinguish the etheric or life body, which we become aware of when we observe something like the release of thinking during the change of teeth; this is how we get to know the life of the etheric body. We must not confuse this with the old, hypothetical life force; it has nothing to do with it. This is the result of direct observation. Then we learn to recognize what part of the soul governs this etheric body, what one can call the soul organism, and the actual I.

These four members, however, express themselves in turn in the physical. For example, the etheric body has a particular effect on the glandular system, the I has a particular effect on the blood system in humans. Now one can raise such a question as the one asked here, but one must first acquire something that I would like to make clear through the following comparison. Imagine someone were to say: a knife is just a knife, it is used to cut meat. You cannot say that. Nor can you say: man has red warm blood, animals have red warm blood – the expression for the I. Suppose someone finds a razor and uses it to cut meat because it is a knife. It is not a matter of how something is outwardly and materially formed, but how it fits into a whole context. For an animal, the red warm blood is the expression of the soul organism; for a human being, the same red blood is the expression of the I, just as the razor is a knife for shaving and the knife on the table is a knife for cutting meat. One should not ask: What is blood as blood? It can be an expression for this in one context and for something else in another context.

Question: Is it also possible in other countries to establish schools like the Waldorf School?

Rudolf Steiner: Whether such schools can be founded in other countries depends on the laws of the country concerned. I have already expressed myself appropriately with regard to the Waldorf School. I said: Before the new democratic, republican school constitution came into being, it was possible to found the Waldorf School. Recent developments have been such that we are gradually forfeiting one freedom after another. And if we in Central Europe were to arrive at Leninism, then the Central Europeans would also get to know what the grave of human freedom means. But it depends everywhere on the laws in question whether you can found schools like the Waldorf School. So it depends entirely on the individual state laws. You can try to go as far as possible. Recently, for example, I was asked to appoint teachers for a kind of initial school in another place, and I said that we would of course have to do a trial first. I initially appointed two very capable teachers for the first class, but they had not taken an exam, so that people could see whether they could implement such teachers. It is certainly not out of the question in a Waldorf school to employ teachers who have not taken the exam. For example, when I was recently asked by a teacher whether it would be possible to employ her even though she had not yet passed her exams, but was on the exam list, I said: That doesn't matter; you will also have the exam one day.

Now, the point is to work towards a real liberation of the spirit and of school life on a large scale. For this, something like a world school association is needed. It must become possible that the question of whether schools like the Waldorf School can be established in different countries will no longer arise, but that this possibility will be created everywhere through the power of conviction of a sufficiently large number of people. We also experienced the same in other areas, as is also beginning today in the area of education. Many people do not agree with conventional medicine, so they turn to those who want to go beyond conventional medicine – not in a quackish way, but in a thoroughly appropriate way. I even met a minister of a Central European state who trumpeted the monopoly of conventional medicine in his parliament with all his might, but then came himself and wanted help in a different way. This is the striving, on the one hand, to leave what the feeling actually wants to overcome, but to leave it and to achieve the other through all possible back doors. We have to get beyond that. We don't have to want to set up private schools, but we have to create the opportunity everywhere to set up a free school in the sense described today. If we do not have the courage to do this, then those who understand these things will not allow themselves to be used to establish private schools or to appoint teachers for them. A great movement should arise in which every person who reflects on the tasks of the time should become a member, so that through the power of such a world federation, what could lead to the creation of such schools everywhere.

But above all, in the case of such a world school association - please allow me to mention this only in passing, in parentheses - a certain idealism in humanity must disappear, I mean the kind that says: Oh, spiritual things, anthroposophy, that's so high, the material must not approach it; it would defile anthroposophy if the material were to approach it. This idealism, which is so idealistic that it uses all kinds of phrases to describe the spiritual and elevates it to heaven, to a cloud-cuckoo-land, while keeping a firm hand on the purse, does not go together with the reasoning of a world school association or the like. Here one must muster an idealism that does not disdain the purse in order to do something for the ideals of humanity. Anthroposophically oriented spiritual science must think its way into practical life, that is, not just into the clouds, but also into the stock market. There are also nooks and crannies there that belong to practical life. —- That is just a characteristic of what a right worldview is.

Question: Are there contradictions between anthroposophical spiritual science and Protestant Christianity?

Rudolf Steiner: There is no need to construct contradictions. Two things must be distinguished: The Mystery of Golgotha is a fact: that a spiritual being from the supermundane worlds descended to earth and united with the man Jesus of Nazareth. This spiritual fact, which alone gives meaning to our earthly development, will be grasped in different ways by each age. Our age needs a new understanding of this fact. We can best grasp this fact if we learn to understand spiritual facts in general. Anyone who believes that some discovery, whether in the physical or spiritual realm, should somehow shake Christianity, thinks little of it. If the official representatives of Christianity, or rather of the traditional denominations, turn so fiercely against anthroposophy today, it only speaks against these official representatives, who do not really have true Christianity in mind, but the rule of their respective church. True Christianity has indeed grasped anthroposophical spiritual science, but only in a supersensible way, through supersensible knowledge. You can read more about this in my book 'Christianity as Mystical Fact' and in other writings.

Question: Does spiritual life have a kind of supremacy over the other two areas in the threefold social organism?

Rudolf Steiner: You can see in my book on “The Core Points of the Social Question” how capital is used in the threefold social organism. It enters into a kind of circulation, like blood in the human organism, and remains with the one who is best qualified to manage it and thus also manages it in the interest of the community. For this, however, spiritual life must constantly interact with the other limbs. This is the peculiar thing about such a natural structure of the social organism as the human organism. The human organism – and this is the result of thirty years of research for me – is tripartite by nature. Firstly, there is the nervous-sensory organism, which is mainly localized in the head; secondly, the rhythmic system, which is localized in the chest as breathing and blood circulation; and thirdly, the metabolic system, which is connected to the limbs. But these three limbs work together in such a way that, in a sense, the head is indeed leading, but in another sense, the other two limbs are leading as well. So one cannot say that something has supremacy, but precisely because of the way the three limbs are structured according to their essence, a harmonious wholeness will arise in the social organism. Question: Should children from seven to fourteen believe what the teacher says, or are they taught freely?

Rudolf Steiner: The nature of the human being demands what I have expressed in the lecture: a certain self-evident authority. This demand for a self-evident authority is based, in turn, on a certain development of human life as a whole. Certainly, no one can develop more feeling for the social rule of human freedom than I, who wrote my “Philosophy of Freedom” in 1892, which is intended to provide the foundations for a liberal, social human life. But still, if a person is to face life freely in the right way, he must develop a sense of authority within himself between the ages of seven and fifteen. If one does not learn to recognize others through this self-evident authority, then the later demand for freedom is something that leads precisely to the impossibility of life, not to true freedom. Just as man only comes to a true brotherhood if he is educated in the appropriate way, by being guided in the right way in his imitation in the childhood years until the seventh year, so the sense of authority is necessary if man is to become free. Everything that is said today about governing school communities in a republican form is only asserted out of party considerations. That would destroy human nature. I say this out of a thorough knowledge of the human being. Such a demand for a healthy, authoritative way of teaching between the ages of seven and fifteen must be made. Only objectivity can be considered. Buzzwords should not be the deciding factor. It is precisely those who stand on the ground of freedom who must demand an authoritative education for this age group.