The Rudolf Steiner Archive

As awakeners of ancient memories, festivals turn our thoughts and feelings to the past. Through what they signify they awaken in us thoughts that link us to all that our souls held holy in distant ages. But other thoughts also are roused through the understanding of the content of these festivals, thoughts which turn our eyes to the future of mankind, which, for us, means the future of our own souls. Feelings are awakened which lend us the enthusiasm to live on into the future, and inspire our wills with strength so to work that we may grow ever more and more adequate for our future tasks.

It is with this backward and forward vision that we become able to describe, in the deeper sense of the word, the nature of the Whitsun festival. What it signifies for Western humanity is put before us in a mighty picture which speaks to the very depths of our soul. It is a picture we all know well. The Founder and Inaugurator of Christianity, after having accomplished the Mystery of Golgotha, dwelt for a time among those who were able to perceive Him, in that bodily form which He assumed after the Mystery of Golgotha. The events which followed that period are brought before our souls in a most significant series of pictures. In a mighty vision, known as the Ascension, His closest disciples visibly beheld the dissolution of that bodily form which He had assumed. Then ten days later there followed what is expressed for us in another picture, speaking powerfully to all hearts which have the will to understand it. The disciples of Christ are gathered together, those who were the first to understand Him. Deep in their hearts they feel the mighty impulse which through Him has entered into the evolution of humanity, and, after the promise given to them of the happenings they were to experience in their very souls, they are waiting in utmost expectation, gathered together in deepest devotion on the Day of Pentecost, the time-honoured festival of their people. First there takes place that which is presented in the picture of the “rushing mighty wind.” Through this their souls are lifted up into higher vision. They are summoned as it were to turn their gaze on what is yet to come to pass, on what will await them when, with the fire-impulse they have received into their hearts, they live on this earth in incarnation after incarnation in the future.

There is next portrayed before us the picture of the “tongues of fire” which descend upon the head of each of the disciples, and here another tremendous vision reveals to them what the future of this Christ Impulse is to be. For gathered together, and beholding in spirit the spiritual world, these men, who were the first to understand the Christ, feel as if they were not speaking to people near to them in space or in time: they feel their hearts borne far, far away, among the different peoples of the earth-sphere, and they feel as if something lives in their hearts which is translatable into all languages, and which can be brought to the understanding of the hearts of all men. In this mighty vision of the future of Christianity which rises before them, these first disciples feel themselves as though surrounded by future disciples out of all the peoples of the earth, and as if they will, one day, have the power to proclaim the Gospel in words that will be understandable, not only to those directly near to them in time and space, but to all who live on the earth as human beings conscious of their destiny. This it was which was born out of the first Christian Pentecostal festival as the inner content of soul and feeling of these earliest disciples of Christ.

Let us now consider the interpretation of these pictures in their deepest esoteric Christian meaning.—The Spirit, also rightly named the Holy Spirit—for so he is—sent his forces down to the earth in the first descent to the earth of Christ Jesus. He next manifested himself when Jesus was baptised by John the Baptist. Now, once again, this same Spirit, in another form, in the form of many single, shining, fiery tongues, descended upon each single individual of the first Christian believers.

We are told about this Holy Spirit at the Whitsun festival in a quite special way, but we must get clear in our minds the meaning of the words “Holy Spirit,” as they are used in the Gospels. In the first place, how was the Spirit usually spoken of in ancient times, the times preceding those of the Gospel? In olden times the Spirit was spoken of in many connections, but in one connection particularly. Through the new knowledge which Spiritual Science gives us, we are enabled to say that when a man passes through birth into his existence between birth and death, the body in which the individuality is incarnated is determined in two ways. Our bodily nature has actually a double function to fulfil: it makes us a human being, but it also makes us members of this or that people, this or that race or family. In the ancient times which preceded Christianity, little as yet was experienced of what can be called world-wide humanity, of that feeling of human fellowship which in ever greater measure has lived in human hearts only since Christianity was proclaimed, and which says to us: Thou art fellow-man with all the human beings of the earth! On the other hand, that feeling was all the stronger which makes each man a member of a particular people or tribe. This indeed is expressed in the age-long religion of the Hindus in their belief that only one who is such through his blood, can be a real Hindu. In many directions—despite exceptions to the principle—this was also firmly held by the old Hebrew people before the coming of Christ. According to their view, a man belonged to his people only because his parents, themselves belonging to it and so blood-related, had placed him into it. But they were also always familiar with another feeling, which was more or less felt by all peoples in olden times, namely, that one was a member of one's family, a member of one's own folk, and nothing more. The further we go back into antiquity the more intense this feeling is, the more the human being feels himself as a member of his folk, and not in any way as a single individual. Gradually, however, there awoke the feeling of oneself as a single human being, a single human, individuality with individual human qualities. Thus these two principles were felt to be present in the outer nature of man: membership of a people, and awareness of oneself as a single personality.

Now the forces inherent in these two principles were ascribed in a different way to the two parents. The principle by virtue of which one belonged more to one's folk, by virtue of which one was related to the general race-community, was ascribed through heredity to the mother. When men felt according to this idea, they said of the mother: “In her the Spirit of the folk holds sway. She was filled with the Spirit of the folk and has passed on to the child the qualities common to her people.” But of the father it was said that he was the bearer and transmitter of the principle which gave rather the individual, personal characteristics of the human being. Thus it could be said when a man came into the world through birth—and this was also the view of the old Hebrew people in pre-Christian times—that he was an individual personality through the forces of his father. The mother, however, through that which was special in her whole nature, was felt to be filled with the Spirit which held sway in the folk, and this she had handed on to the child. Thus it was said of the mother, that the Spirit of the folk dwelt in her, and it was in this connection that the Spirit was spoken of who sent his forces down out of spiritual realms into humanity—that he let his forces stream down into the physical world, into humanity, by way of the mother.

Through the Christ Impulse, however, a new conception had come—a conception which said that this Spirit of which men had previously spoken, this Spirit of the folk, was to be replaced by one which, though certainly related to it, worked at a far higher level, a Spirit which is related to the whole of mankind, as the earlier Spirit had been related to a particular people. This Spirit was to be given to man and to fill him with the power to say: “I feel I belong no longer only to a part of humanity, but to the whole of it; I am a member of the whole of mankind, and will become a member of it ever more and more!” This force, which poured a universal human quality over the whole of mankind, was attributed to “the Holy Spirit.” Thus the Spirit which was expressed in the force which flowed from the folk into the mother was raised from ‘Spirit’ to ‘Holy Spirit.’

The One who was to bring mankind the power to develop this universal human nature ever more and more in earthly life, could dwell—as the first Being of this nature—only in a body bequeathed through the power of the Holy Spirit. This the mother of Jesus received in the Annunciation. In the Gospel of St. Matthew we hear of the consternation of Joseph, of whom it is said that he was a ‘righteous’ man. This word was used in the old sense, and meant that he was one who could only believe that any child of his would be born out of the Spirit of his people. Now he has discovered that the mother of his child is filled, is penetrated through and through (for this is the right meaning of the original word in our language), by the power of a Spirit that was not merely a folk-Spirit, but the Spirit of universal humanity! And he did not feel that he could live with a woman who might one day bear him children, when there dwelt in her the Spirit of humanity as a whole and not the Spirit he held to in his righteousness. Accordingly he wished as it says, to put her away privily. It was only when he also had received a communication out of the spiritual world, that he received the strength to decide to have a son by that woman who was penetrated and filled with the power of this Holy Spirit.

Thus we have seen that this Spirit was creatively at work, first of all in letting its forces stream into human evolution in relation to the birth of Jesus of Nazareth, and again in the mighty act of the Baptism in the Jordan. Thus we now understand what the power of the Holy Spirit is: it is the power which will raise each man ever more and more above all that differentiates and separates him from others, and makes him a member of the whole of humanity on the earth, a power which works as a bond of soul between each and every soul, no matter in what bodies they may be.

It is of this same Holy Spirit that we are now told that at the Whitsun festival it streams, through another revelation, into the individualities of those who first accepted Christianity. In the Baptism by John there stands before us the picture of the Spirit as the dove; now, however, another picture appears, the picture of the fiery tongues. It is in a single dove, a single form, that the Holy Spirit manifests itself in John's Baptism: it is in many single tongues that it manifests itself at the Pentecostal festival. And each of the single tongues brings inspiration to an individual, to each of the individualities of the first disciples of Christianity.

What meaning, then, for our souls, has this Whitsun symbol? After Christ, the bearer of the universal-human Spirit, had completed His work on the earth, after He had suffered the last earthly sheaths of His being to disperse into the universe and His whole sheath-nature had departed as a single entity into the spiritual being of the earth, then, did it first become possible that, in the hearts of those who first understood the Christ Impulse there should arise the power of speaking about the Christ Impulse, of working in the significance of the Christ Impulse. As regards its manifestation in its outer sheaths, the Christ Impulse had vanished at the Ascension into the undivided totality of the spiritual world: ten days later it came forth again out of the hearts of the single individualities of its first followers. And because the same Spirit which had worked in the power of the Christ Impulse now reappeared in multiple forms, the first disciples of Christianity became the bearers and preachers of the Christ message.

Thus at the very beginning of Christian history was set up the powerful sign of this event, which says to us: “Just as the first disciples received each one the Christ Impulse into themselves, just as it was granted to them to receive it in the form of tongues of fire inspiring their own souls, so can you men, all of you, if you bestir yourselves to understand the Christ Impulse, receive its power, individualised, into your own hearts, the power which can develop in you ever more and more, which can become for you ever more and more complete.”—An all-embracing hope can well forth for us out of this sign, which was thus set at the starting-point of Christianity. The more a man perfects himself, the more can he feel that the Holy Spirit speaks out of his own inner being, in the measure that his thinking, feeling and willing are permeated by this Holy Spirit, which through its manifold division is also an individual Spirit in each single human individuality in which it works.

In regard to our future growth therefore, this Holy Spirit is for us men the Spirit of development into free manhood, into the free human soul. The Spirit of freedom holds sway in that Spirit which poured itself out over the first understanders of Christianity in the first Christian Pentecostal festival, the Spirit whose most significant characteristic was indicated by Christ Himself: “You shall know the truth, and the truth shall make you free!” Man can become free only in the spirit. So long as he is dependent on that bodily nature in which his spirit dwells, so long does he remain its slave. He can become free, only when he finds himself again in spirit, and from out of the spirit becomes lord over that which is in him. “To become free” presupposes the discovery of oneself as a spirit within oneself. The true spirit in which we can make this discovery is the universal human spirit, which we recognise as the Pentecostal power of the Holy Spirit entering into us, and which we must bring to birth in ourselves and allow to come to manifestation.

Thus the Whitsun symbol is transformed for us into the most powerful of our ideals, the free development of the soul of man into a self-enclosed, free individuality. They had some dim feeling of this who, through inspiration, and not, of course, in clear consciousness, had to do with appointing for the Whitsun festival its special day in the year. This outer ordering is in itself remarkable; for whoever cannot detect an all-ruling wisdom even in the fixing of a festival day understands very little of the world. Let us consider from this point of view the three festivals: Christmas, Easter, and Whitsun. As a Christian festival Christmas falls on a particular day in the year; it has been fixed once and for all for a particular day in December, and every year we celebrate Christmas on the selfsame day. It is otherwise with the Easter festival. Easter is a movable feast, which is determined by the constellations in the heavens; it falls on the first Sunday after the full moon which follows the Spring equinox. For this festival we must direct our gaze into the heights of heaven, where the stars go on their way and proclaim to us the laws of the cosmos. Easter is a movable feast, just as in each human individuality that moment is movable in which, in order to become free from the ordinary human lower nature, there awakens the power of the higher man, with a higher consciousness. Just as in one year Easter falls on this day, in another year on that, so with each man, according to his past and the strength of his endeavour, the moment comes sooner or later in which he becomes aware: “I can find the power in myself to let a higher man arise out of me.”

Christmas, however, is an immovable festival. It is the festival where man has left behind him in the course of the year the waxing and waning of nature, the joy of nature's upwelling, streaming forces. Man now beholds nature in a state of sleep, into which she has carried down within herself the force of the seeds. The world of nature has withdrawn herself, with all the birth-forces within her. When to the external world of sense the revelation of these forces is at its lowest; when the earth herself shows how at a given time her spiritual forces withdraw in order to wait for the coming year; when outer nature is at her most silent; then it is, in the Christmas festival, that man must let the thought rise in him that he may hope that he is not only united with the earthly forces, which now at this Christmas time are silent, but also with forces which are present not only on earth but also in spiritual realms. This hope must rise up in his soul because he has seen the earth as it were sink into sleep; it must well up out of the deepest, inmost part of the soul itself, and then it will become spiritual light, when outer physical nature is at its darkest. Through the symbol of the Christmas festival man must thus remind himself that, in the first place, he is just as much bound with his ego-forces to his earth-body, as that which reveals itself around him is bound to the yearly life of the earth. In keeping with the falling asleep of the earth, which takes place at the same time each year, the Christmas festival is also placed at the same time, so that at that time man shall remember that while he is bound to a body, yet he is not condemned to be united only with this, but may hope to find the power to become a free soul within himself. What we see as the meaning of the Christmas festival will thus remind us, both of our connection with the body and also of our hope to free ourselves from this body.

It depends, however, on our own efforts, whether it is earlier or later that we unfold those powers for which we may hope, and which lead us up again into the spiritual, heavenly world. To this thought the Easter festival must bring us. The Easter festival reminds us that we have not only at our disposal those forces which the body gives us, and which are themselves, of course, divine-spiritual forces, but it also reminds us that as men we can raise ourselves above the earth. Hence it is the Easter festival that speaks to us of that force which sooner or later must be brought to its awakening in us. Easter, as a movable festival, is determined according to the constellations in the heavens. So man must waken the recollection of what he can become, by turning his gaze to the sky so as to see how he can be freed from earthly existence, how he can lift himself above all such existence. In the force which comes to us in this way lies the possibility of inner freedom, of inner release. When we feel inwardly that we can raise ourselves above ourselves, we shall then strive to achieve this ascent in all reality; we shall then have the will to make our inner man free, to pull him clear, as it were, from his bondage to the outer man. We shall, of course, be dwelling in the outer man, but we shall be fully conscious of our inner spiritual power, we shall be conscious of the inner man.

Furthermore, it depends upon this moment, at which, in this inner Easter festival, we grow aware that we can free ourselves, whether we also attain to the Whitsun festival, when we may fill the spirit, which has found itself within itself, with a content that is not of this world, but of the spiritual world. This content comes to us out of the spiritual world, and this alone can make us free. It is the spiritual truth of which Christ said: “You shall know the truth, and the truth shall make you free!” It is for this reason that the Whitsun festival is dependent on the Easter festival, because it is a consequence of the Easter festival. Easter is determined according to the heavenly constellations; Whitsun is an event which must follow it as a necessary result, after the lapse of a certain number of weeks.

Thus, even in the way in which the times for these festivals are determined, we see, on deeper reflection, an all-ruling wisdom; we see that these festivals are of necessity placed just where they are in the course of the year, and that each year they bring before us what, as men, we have been and are—and what we can become. When we know how to think of these festivals in this way, then they become for us festivals which unite us with all that is past, and they become an impulse implanted in humanity to carry it forward into the future.

The Whitsun festival in particular, when we understand it in this way, bestows confidence, strength and hope, when we know what we can become in our souls through following those who, as the first to understand the Christ Impulse, made themselves worthy to have the fiery tongues descend upon them. When we understand the Whitsun festival as a festival, not only of that moment, but of the future as well, then there is magically brought before our spiritual eyes the expectancy of receiving the Holy Spirit. But then we must learn to understand this Whitsun festival in its truly Christian sense. We must learn to understand first of all what the mighty tongues, the mighty Whitsun inspiration, said. What was it which sounded forth with trumpet-tones from the ‘rushing mighty wind,’ of which we are told in that picture which is placed before our souls as the Whitsun picture of the first Christian Pentecostal festival? What kind of voices were these which proclaimed in the wondrous music of the spheres: “You have experienced the power of the Christ Impulse, you who are the first to understand. And the power of the Christ in you has become a power of your own souls, in such a way that each one of you, now that the Event of Golgotha has been accomplished, has become able to see the Christ now, in this present time. With such strength has the Christ Impulse worked upon each one of you!”

The Christ Impulse, however, is an impulse of freedom; its true activity does not reveal itself when it takes place outside the human soul. The true working of the Christ Impulse does not appear until it takes place within the individual human soul itself. So it was that those who first understood the Christ felt themselves called through the Whitsun event to proclaim what was in their own souls, what, in the revelation and inspiration of their own souls revealed itself to them as the content of the Christ-teaching. In that they were aware that the Christ Impulse had worked in that holy preparation which they had undergone before the Whitsun festival, they felt themselves called, through the power of the Christ Impulse working within them, to let speak the fiery tongues, the individualised Holy Spirit within them, and to go forth and proclaim the Gospel of Christ. It was not simply what Christ had once said to them that those first disciples recognised as words of Christ, not only those words He had already spoken. They recognised as Christ-words that which comes out of the power of a soul which feels the Christ Impulse within itself. [Cp. I Cor. VII, 25 and 40.]

To this end did the Holy Spirit pour itself in individualised form into each single human soul, so that each one might develop the power, in itself, to feel the Christ Impulse. Then for such a soul the word becomes new: “I am with you always, even unto the end of the world.” Those, therefore, who are earnestly at pains to experience the Christ Impulse may also feel called on, by what the Christ Impulse arouses in their hearts, to proclaim afresh the word of Christ, even though it may sound forth ever new, ever different in each epoch of mankind. It was not that we might cling to the few words of the Gospels spoken in the first decade of Christianity's foundation, that the Holy Spirit was poured down on men: it was poured forth so that for ever the Gospel of Christ may relate new things and again things ever new. As the souls of men progress from epoch to epoch, from incarnation to incarnation, new things must always be spoken for these human souls. Should these souls, advancing from incarnation to incarnation, be told to accept as the proclamation of Christ only the words which were spoken when they were incarnated in bodies contemporary with the temporal appearance of Christ on the earth? Within the Christ Impulse dwells the power to speak to all men, until the end of the time-cycle of the earth. That this may be, however, there must be added that which makes it possible for the message of Christ to be made known in each age to the ever advancing souls of men, in a way appropriate to them. So when we feel the full strength and power of the Whitsun impulse, we should feel that it is laid on us to listen to the word: “I am with you always, even to the end of the earth's cycle of time!” And when you fill yourselves with the Christ Impulse you can hear continually through all the ages the Word, stirred into life at the founding of Christianity by the Founder Himself, the Word that Christ speaks in every age because He is with men in every age, the Word which all can hear who have the will to hear it.

Thus we understand the power of the Whitsun impulse as that which gives us the right to regard Christianity as something which is ever growing, always bestowing on us new and again ever new revelations. We know that in the Spiritual Science of to-day we are proclaiming the Christ-Word itself, ringing through to us from out of the heavenly choirs, and we say to those who would preserve Christianity only in its original form: “We are those who understand the Christ in truth, for we understand the real meaning of the Whitsun festival!”

Whenever we feel ourselves thus called to bring forth ever new wisdom-teaching out of Christianity, we must bring forth just that wisdom which is fitting for men's souls at that stage of their progressive development from incarnation to incarnation. Christianity is endlessly full, endlessly rich; but this endless fullness and richness was not always available to man in the centuries in which Christianity had first to be proclaimed. What presumption it would be to say, even at the present time, that mankind is now mature enough to understand Christianity in its infinite fullness and its infinite greatness! That alone is true Christian humility which says: The scope of Christian wisdom is without end, but the receptivity of man for this wisdom was at first limited; it will become ever more and more complete.

Let us look at the first Christian centuries, right up to our own day. A great and mighty impulse, the greatest ever given in the earthly evolution of man, was given with the Christ Impulse. This is something of which everyone can become conscious who learns to understand the process of the evolution of the earth. But one thing must not be forgotten: only a small part of what the Christ Impulse contains has been understood up till now. For the past, close on two millennia of Christian development, what was given in esoteric Christianity could be a teaching only for those to whom Christianity was brought, and could not be embodied in outer, exoteric life.

For example, there could not be embodied what can be taught in our present epoch as a Christian truth, namely, the fact of the re-embodiment of mankind, or reincarnation. When we, in Anthroposophy, teach reincarnation to-day, we are fully conscious, in the light of the Whitsun festival, that reincarnation is a Christian truth which can be made known exoterically to-day to a humanity which has become more mature, but which could not be made known to the immature souls of the first Christian centuries. Little is done by attempting to show, by citing single instances, that the thought of reincarnation is also to be found in Christianity. One can discover from those opponents of Spiritual Science who call themselves Christian, how little is known in exoteric Christianity of reincarnation. The only thing they know is that Spiritual Science teaches something or other about reincarnation, and that is enough for them to say it is Indian or Buddhistic. They little know that it is the living Christ, from out of the spiritual world, who is the living teacher of reincarnation to-day. People regard reincarnation, as also the doctrine of karma, as things which up till now have not been able to penetrate into exoteric Christianity. But it is little by little, in one age after another, that the fullness of truth which lies in Christianity has had to be given to mankind. With the Christ Impulse itself, which is not a teaching or a theory, but a real force that has to be experienced in the innermost depths of the soul, with this Impulse itself something is actually imparted to us. What is this? It is just when we bring the Christ Impulse into connection with the teaching of reincarnation that we can understand what is given in it.

We know that a few centuries before Christianity began, another teaching, a formal teaching, was given, for the most part in Eastern lands, namely, the teaching of the Buddha. While the power and the impulse of Christianity were spreading from the Near East into the West, the Far East witnessed a widespread expansion of Buddhism. Of this teaching we know that it contained the doctrine of reincarnation. But in what form? For those who know the facts, Buddhism presents itself as the final product of the teachings and revelations which had preceded it. Accordingly it contained in itself all the greatness of antiquity; it put forward something like a final conclusion of the primeval wisdom of mankind in which was contained the doctrine of reincarnation.

But how did Buddhism clothe this doctrine in its revelations? In such a way that man looks back at the incarnations which he has passed through, and forward to the incarnations which he has still to experience. That man passes through many incarnations is an entirely exoteric teaching in Buddhism. It is quite wrong to speak of an abstract similarity between all religions. In actual truth, mighty and far-reaching differences exist between them, as, for example, between Christianity, which for centuries harboured no thoughts of reincarnation, and exoteric Buddhism, which lived and moved in such thoughts. In this connection it is entirely useless to put together mere abstractions; rather must one recognise the world of reality. It is an utter certainty for Buddhism that man always returns to the earth; the Buddhist, however, looks on this in the following way. He says: “Combat the urge to descend into these incarnations, for thy real task is, as quickly as possible, to free thyself from the thirst to go through them, so as to live in freedom from all earthly incarnation in a spiritual realm!” It is thus that the Buddhist regards the sequence of human incarnations, striving to acquire all the forces he can in order to withdraw from these incarnations as soon as possible. One thing Buddhism has not got—and this is plain in its exoteric teaching. It does not contain anything that can be called an impulse strong enough to grow ever more towards human perfection. That would enable the Buddhist to say: “By all means, let the incarnations come! Through the Christ Impulse we can so shape ourselves that we can extract ever more and more from them. Through the Christ Impulse we possess a force which can give these incarnations an ever loftier content. Permeate Buddhism—or what is found in it of the true doctrine of reincarnation—with the Christ Impulse, and you have a new element which gives the earth a new meaning in the evolution of mankind!”

On the other hand, Christianity has the Christ Impulse, and that as something exoteric. But how has it regarded this Impulse in earlier centuries? Undoubtedly the exoteric Christian sees in it something infinitely perfect, that should live in himself as the great ideal which he himself approaches ever more and more. But how presumptuous it would be for the Christian to think that in a single earthly life he could have enough power to bring to fulfilment the seed which can be kindled into life through the Christ Impulse! How presumptuous it would be for the exoteric Christian to believe that in one life he would be in the position to achieve anything adequate for the unfolding of the Christ Impulse. Accordingly the exoteric Christian says: “We go through the gates of death. Then in the spiritual world we shall have the opportunity to develop further and to unfold the Christ Impulse further in that world.”—And so the exoteric Christian conceives of a spiritual life after death from which there is no return to the earth.

Does, however, an exoteric Christian who believes that an existence in a spiritual world is thus added to the life on earth, understand the Christ Impulse? He does not understand it in the least. For if he did, he would never believe that what the Christ Impulse has to give him can be achieved in a spiritual life beyond death, without any return to the earth. In order that the Deed on Golgotha could take place, in order that this victory over death could be achieved, the Christ Himself had to descend into this life on earth; and this indeed He had to do in order to accomplish something which can be experienced and lived through only on our earth. The Christ came down to earth because the power of the Deed of Golgotha had to work upon men in the physical body.¹ Hence also the Christ-power can work at first only on men in the physical body. What man has received of the power of the Mystery of Golgotha in the physical body, this can then work further, when he goes through the gate of death. But only as much of the Christ Impulse as man has taken into himself in the life between birth and death works on. Man must strive on to the further completion of that which he has already received, when he comes again to the earth, and only in his successive earthly lives to come can he learn to understand all that lives in the Christ Impulse. Never could man understand the Christ Impulse, if he lived only once on the earth. This Impulse, therefore, must lead us through repeated earth-lives, because the earth is the place for the discovery of the meaning of the Mystery of Golgotha.

And so Christianity is only complete when one replaces the assumption that one could live out the Christ Impulse in one incarnation, by the other thought, that only through repeated earthly lives can man so perfect himself that he may live out in himself the Christ Ideal. What he has experienced on earth in connection with it he can then bring up into the spiritual world. But he can only bring as much as he has grasped on the earth of that Impulse, which itself had to be fulfilled on the earth, as the most important event of all earthly happenings. Thus we see that the thought which must next be added to Christianity out of spiritual revelation is the thought of reincarnation, born from out of Christianity itself. When we understand this we shall see what it signifies for us to-day, in the sphere of Spiritual Science, to be conscious that we fashion ourselves out of the Whitsun revelation. It signifies for us that we are right in listening to the revelation, in seeing a renewal of the revelation of that power which was in the “fiery tongues,” which descended upon those who first understood the Christ.

In this way, a great deal of what has been said recently in our Movement can come before us to-day with new meaning. We see the fusion of East and West, of the two mighty revelations of Christianity and Buddhism; we see them flow together in the spiritual. And through the right understanding of the Christian Whitsun thought we can justify the flowing together of these two greatest religions of the earth to-day. But it is not through merely external impulses that we can unite these two revelations; that would be to stop at mere theorising. Anyone trying to take what Christianity and Buddhism have provided up till now and to weld them together into a new religion would not create a new spiritual content for mankind, but only an abstract theory, incapable of warming a single human soul. If this is to happen, new revelations are necessary. And that, for us, is what resounds to-day as the proclamation of spirit-knowledge—audible, it is true, only to such as have matured themselves in spiritual-scientific schooling: “Let the Christ, who is always with us, speak in us.”

We know that we live in an important time of human evolution: that already before the close of this century new forces will develop in the human soul which will lead man to the unfolding of a kind of etheric clairvoyance, whereby, as if through a natural development, there will be renewed for certain human beings the event which Paul experienced at Damascus; and that in this way, for the heightened spiritual powers of man, Christ will return in an etheric garb. Ever more and more souls will share in what Paul experienced at Damascus. Then it will be seen in the world that Spiritual Science is the revelation, heralding a renewed and transformed truth of the Christ Impulse. Only those will understand the new revelation who believe that the fresh stream of the spiritual life into which Christ poured Himself will remain living for all ages to come. Whoever will not believe that, may preach a Christianity which has grown old. But whoever believes in the Whitsun event and understands it, will also bring to mind that what began with the Christian evangel will develop ever farther and farther and will speak to men in ever new tones; that there will always be present the individualised soul-worlds of the Holy Spirit, the fiery tongues, and that in ever-renewed fire and impulse the human soul will be able to live with and live out of the Christ Impulse.

We can believe in the future of Christianity when in very truth we understand the Whitsun thought. And then there comes before us the mighty picture, with a force that works like a force present in the soul itself. Then do we feel the future, as the first understanders felt it under the inspiration of the Holy Spirit, if only we are willing to make alive in our souls that which knows nothing of the boundaries separating the different parts of humanity and speaks a language which all souls, all the world over, can understand. We feel the thought of peace, of love, of harmony, which lies in the Whitsun thought. And we feel this Whitsun thought enlivening our Whitsun festival. We feel it to be a surety for our hope of freedom and eternity. Because we feel the individualised spirit awakening in our souls, there awakens in us the most significant element of the spirit: the endlessness of the spiritual. Through sharing in the spiritual, man can become conscious of his immortality and his eternity. And in the Whitsun thought we truly realise the power of those primal words which Initiate after Initiate continued to implant, and which reveal to us the meaning of wisdom and eternity: we feel them as a Whitsun thought, handed on from epoch to epoch, in the words which to-day for the first time sound forth exoterically:

Being is ranged by Being in the widths of Space,
Being follows on Being in the courses of Time,
Remain'st thou in widths of Space, in courses of Time,
Then art thou, 0 man, in the passing world alone.
But above them with power thy soul itself upraises
When, divining or knowing, it beholds what passes not;
Beyond the widths of Space, beyond the courses of Time!

Wesen reiht sich an Wesen in den Raumesweiten,
Wesen folgt auf Wesen in den Zeitenläufen.
Verbleibst du in Raumesweiten und Zeitenläufen,
Bist du, 0 Mensch, allein in Gebiete der Vergänglichkeit.
Über sie aber erhebt deine Seele sich gewaltiglich,
Wenn sie erahnend oder wissend schaut das Unvergängliche
Jenseits der Raumesweiten und jenseits der Zeitenläufe!

• 1. i.e. in and through physical consciousness.

On 13 October 1882, a dying man went from a hotel in Turin to the railway station. He still died on the way to the railway station, lonely, not surrounded by friends who wanted to meet him as agreed in Pisa again. A strange man whose death, one would like to say is symbolically typical for the way, in which he lived. Lonely he died in Turin on the way from the hotel to the railway station, at that time, actually, only nursed by the hotel director who had foreseen his bad bodily condition. Lonely the man died, as he had lived lonely long with the best that he had owned, lonely in his soul in a varied life. A strange man. He inquired his pedigree. Now we may acknowledge his inquiries more or less as historical truth, their result became effective in his consciousness as we shall recognise at once, and we can recognise his work as intermingled with the impulses which he got from these inquiries of his pedigree. He led his pedigree back to the ninth century, to a Viking, Ottar Jarl, and led his pedigree further back to Odin himself. One would like to say, a proud consciousness might have arisen from the result of such inquiries. With the personality that I mean here, with Arthur de Gobineau (1816–1882), this consciousness changed into far-reaching, significant ideas that have become principal and indicatory for the complete intellectual development of the nineteenth century.

When in 1853 Gobineau's most important work appeared (Essai sur l'inégalité des races humaines, English: An Essay on the Inequality of the Human Races) which contained the results of his study of ideas, the few people who understood something of its contents could gain the knowledge that in this man not a single one but the consciousness of Western humanity had spoken in a particular time of its development. Ideas were contained in it that were odd to many people. But for those who try to consider it spiritual-scientifically the work is fulfilled with ideas that point more than something else does to the way in which an excellent man had to think at the middle of the nineteenth century.

This work was inspirited by the views that Gobineau received with his many posts as diplomat, above all in the East. The idea had arisen to him from an exceptional wealth of observations that were done with the keenest urgency that humanity took its origin from some original human types, which he saw at the starting point of human evolution, at different places of the earth, human types of different figure and different value. To each of these human types he ascribed as it were a certain inner wealth of developmental contents which it has or had to develop with the further evolution from its inside, and to bring to the enclosing life on earth. Gobineau saw the ascending development in the fact, that these original human types, as long as they remained unmixed, got their original predispositions and unfolded them more and more about the earth, so that the results of this development appeared as world history. But to such an extent, Gobineau said to himself, as the members of these original human types intermingled a certain equality of the singles begins spreading out about the earth; but he saw everything great, immense, elementary and continuing to have an effect in the human culture in that which arises from the different, unequal human types or races. After his view the idea of equality flooded humanity in the course of time, the inequality of the races was overcome. But at the same time Gobineau regarded that as the impulses for the decadent cultures.

Hence, he imagined the human progress in such a way that that what should happen will happen most certainly that the human beings will more and more intermingle that with this mixture the human beings become equal, indeed, but also worthless as Gobineau means.

In particular, Gobineau believes to realise that the Christian culture with its ideas of equality and general humaneness has, indeed, infinite value for the further development of humanity, but it adapts the human beings gradually to each other. That is why, he characterises Christianity as the religion that can never change into a Christian civilisation. Sharply he expresses from that viewpoint that Christianity leaves the outer garb to the Chinese or to the Eskimo that it leaves the basic structure of his religious being to the Eskimo and to the Chinese even if he accepts Christianity. Since Gobineau regards Christianity as a religion which is not “from this world,” that means it gives the human being something that can be effective inside his soul but that it cannot change in such a way that it steps outwards, that it becomes impulses which change the outer civilisation and outer civilised behaviour. He thinks that everything that appears in the outer civilisation and civilised behaviour were original tendencies of the races that were unequal at the starting point of human evolution on earth.

From this view, Gobineau got his strange pessimism. While he realises that the contrasts of the original human types can be equalised as humanity takes up Christianity more and more, that something just develops in humanity in the future gradually that what is the holiest, the most important Christian view which can become no impulse for the outer civilisation. However, for it the Christian view will lead, while it equalises the human beings, to degeneration at the same time, so that less and less strong impulses will be there for the progress of humanity, and civilisation will become more and more decadent. Once the earth will outlive the human race that will become extinct on it, because it has set out everything that it contained embryonically in itself and has no other life impulses in the future. That is why Gobineau believes that once the earth stays behind as a living planet. Humanity becomes extinct, and the portents of this extinction are all those impulses that balance out the differences between the human beings.

Surveying this line of thought, we have to admit that it corresponds to all requirements of the intellectual life of the nineteenth century which is given only in such a way as these requirements of the intellectual life were reflected in a great, ingenious man who felt the urge to think the ideas of his time not only to a quarter or half, but to pursue them in their ultimate consequences really. But as significant his ideas are in the just characterised sense, they could settle only a little in the consciousness of his time. One may say that, the name Gobineau was known to few people only, also after the huge work On the Inequality of the Human Races had appeared.

Few years ago, the consciousness of time appeared quite different, again with a person in whom not only the individuality, but also the whole time expressed itself. In 1853, the two first volumes of the just mentioned work by Gobineau appeared, in 1855 the two last. In 1859, the work of Charles Darwin (1809–1882) appeared On the Origin of Species by Means of Natural Selection, or The Preservation of Favoured Races in the Struggle for Life.

At first, we can see in the effect, which the work had, that in this work of Darwin something significant was thrown into the mental development of humanity. How did it work, for example, in Germany? As something significant it has worked at first, it also worked, while the leading scholars who believed to enclose the whole science with their logic related to Darwin's work at first in such a way that they laughed at him, because he believed to be able to speak of the transformation of animal forms on account of observations of the phenomena of the animal realm. One was used up to then to put them side by side without remembering how they relate to each other, and without remembering to bring the idea of becoming into the idea of the continual being. But it took few years only, and the work of Darwin showed its effect, in particular within the German research. There the courageous Ernst Haeckel (1834–1919) took the ultimate consequence from the Darwinian requirements on the naturalists' meeting in Stettin (now Szczecin) in 1863 that also the evolution of the human being is to be brought together with the evolution of the animal forms. Those do not stand only in the world side by side, but have developed from imperfect to more and more perfect ones.

Not only had this taken place but something quite different had happened. The leading ideas of the Darwinian view penetrated into the entire scientific research, settled down in such a way that within a few decades the complete scientific literature was interspersed with that which Darwin alleged as an idea. Today we realise that those who have not yet understood that Darwinism just leads beyond itself in the serious research, even found an entire worldview, one may say found a “religion,” on the Darwinian idea. Strange difference of the destinies of these two persons: the little known Count Gobineau, and the famous name of Darwin whose ideas settled down in the minds. So that one can say, Darwin transformed the thinking of many people within few decades.

Someone can doubt the last sentence only who did not familiarise himself with the current ideas, which penetrate the public thinking, and at the same time with ideas, which controlled the public thinking before Darwin. In the answer to the question, why the destinies of both persons are so much different, something is contained of that which makes us aware of the task and the significance of spiritual science in the present.

If we look at that which was brought in a part of the human consciousness with Darwinism, we have to say, Darwinism is completely based on the thought that scientific consideration of the becoming can originate only from outer sensory facts and the treatment of these outer sensory facts by the thinking that is bound to the brain. Everything that would exceed such a scientific direction would be unscientific or would belong to mere belief in the sense of the Darwinian way of thinking that should have no impact on science. Those who look at the course of the events will say lightly, well, what in former times people have thought about the becoming of the human being corresponds just to imperfect human research; science was able to construct a worldview strictly by real, knowledgeable investigations only in the nineteenth century .

Hence, these thinkers say, science itself makes the human being refrain from all supersensible and confine himself to the course of events that arises if one limits science only to the sensory facts and to that which the intellect can make of them.—That is why some people probably believe that science and its thinking make reject simply any supersensible research. Is it this way? Today a lot depends on the answer to this question! If it were really in such a way that science forces us to omit anything supersensible from the observations, then someone who takes science seriously would have to take this consequence without fail. But we ask, what is this scientific necessity based upon which has arisen to the matured humanity only in the nineteenth century?

For Darwin and the next Darwinians was the reason, why they attached the human being not only as a perfected bodily but also as a spiritual-mental being directly to the animal realm, that a striking resemblance appears everywhere, for example, of the skeleton, but also of the other organ forms and of the activities of the single beings, if one looks at the human being and also at the animal realm.—In particular, Darwinians like Huxley (Thomas H., 1825–1895) stressed that the human skeleton is like that of the higher animals. This leads, one said, to the assumption that really that which the human being carries in himself has, all in all, the same origin as the animal realm, yes, has developed gradually from the animal realm by mere perfection of animal qualities and organs. We ask ourselves, is the human reason forced to take the just characterised consequence from these events?

Nothing is more instructive to the answer of this question than the fact that before Darwin Goethe in a peculiar way became a precursor of Darwin. You find the whole Goethean worldview not only in my book, directly entitled Goethe's World View, but also in the preface which I wrote in the eighties of the last century for the Goethe edition of the German National Literature. If we see how Goethe occupied himself urgently with the animal and human forms to get to a particular result, and if we consider the significant fact that he was stimulated to the basic ideas by Herder (Johann Gottfried H., 1744–1803), then we must say, a person with another way of thinking, with a quite different scientific disposition and spiritual condition than Darwin could also get to the same results, nay, could also feel the necessity of these results.

In relatively young years, Goethe endeavoured against the dictum of all leading naturalists of his time to show that an outer difference does not exist between the bodily frames of the human being and of the higher animals. Strangely to say, one had assumed such a difference details. One had stated, for example, that the higher animals differ from the human being because they have the so-called intermaxillary in the upper jaw in which the upper incisors are, but the human being would not have this bone, that his upper jaw would consist of one piece. This was the opinion of the most significant naturalists at Goethe's youth that between the higher animals and the thinking human being must be a difference that appears also in the outer frame.

Goethe went about his work really with scientific conscientiousness when he proved that the human being as embryo, before birth, has the intermaxillary just as the animals have, save that this bone grows together with the human being, so that it does no longer appear in the full-grown state. This discovery seemed to be significant to Goethe. We see in particular in the way in which he wrote to Herder at that time that he also regards the importance of this discovery, because he writes on 27 March 1784: “You should be also glad, because it is like the keystone of the human being, it is not absent, and it also exists! And how! I have thought it also in the context with your whole how nice it becomes there.” The fact that one has really to ascribe this to no materialistic attitude, but to the opposite one proves that Goethe just regarded his discovery, in full harmony with Herder, as confirmation and consequence of a worldview based on spiritual facts that the spirit prevails everywhere from the lowest creatures to the highest ones and pursues the same basic plan everywhere.

It was Goethe's intention to prove this, and the result just was evidence of the effectiveness of the spirit. Hence, it was to him also evidence of the effectiveness of the spirit when he discovered something that, actually, natural science found again in the second half of the nineteenth century that one has to consider the cranial bones as transformed vertebrae. Goethe meant that this spiritual has a basic form in the dorsal vertebra that transforms it in such a way, that this form encloses the organ of the brain. It was a quite miraculous fact to me in certain respect when I found a notebook of Goethe during my several years' studies in the Weimar Goethe and Schiller Archive one day. There Goethe had put down with a pencil that the whole human brain is, actually, only a transformed ganglion, in any ganglion that is already included as it were embryonically which the spirit transforms, so that it becomes the complex organ of the brain.

There we realise that that which the Darwinians later regarded as evidence of the fact that one has to look only at the sensory facts if one wants to explain the becoming of the human being became evidence of the universally working spirit as to Goethe which conjures up, so to speak, the most complex forms from the simplest ones and develops the work of nature gradually this way. Are we allowed to assert compared with such a fact that scientific observations would have forced the human being to found a kind of materialist-monistic worldview on Darwinism? We are on no account allowed to do it, because we realise that with Goethe the same course of research leads to an idealistic spiritual result. What may it depend on that in the second half of the nineteenth century on basis of Darwinism that we can downright call a kind of Goetheanism in relation to the sensory facts, a Darwinian-materialist worldview or even religion develops? That does not result from the facts which urge the researchers, but only from the habitual ways of thinking, because to a man who is spiritually different from those who develop a Darwinian-materialist worldview from the results of Darwinism, just the same scientific way of thinking serves as basis of a quite different worldview. This is the important fact that we have to consider. Then we also understand that the materialist-monistic way of thinking is something that captivates the human beings in the second half of the nineteenth century that intervenes deeply in the thinking of the human beings regarding themselves as advanced, and we understand that this way of thinking also intervenes where one does not want to be Darwinian.

A researcher offers a significant example who is certainly not enough appreciated today who has, indeed, something unpleasant in his behaviour who is still, significant his scientific results for the present. I mean Moriz Benedikt (1835–1920, Austrian neurologist) whom I have also called here in the course of the years. Moriz Benedikt is no Darwinian, but a development theorist. He admits a development, even if not in the sense of the Darwinians. One single result from the wealth of Benedikt's results should be stressed here. Benedikt intended to examine morally defective persons, criminals. Before in a more popular way Lombroso (Cesare L., 1836–1909, Italian criminologist) pointed to such facts in a dilettantish way, Benedikt had done such investigations already some years before. He examined brains of criminals, of murderers. He discovered that all the brains had something characteristic. A quite strange fact appeared to him that certain furrows, which are, otherwise, at the surface of the brain, run more inside with the criminal's brain, were covered by the cerebral mass and did not run outwardly. But he also examined brains of murderers who made, otherwise, the impression of good-natured persons. There appeared everywhere that in the back of the head certain irregularities were that the lobes did not completely cover the hindbrain, and that with such persons the form of the brain was like the brains of apes in a way. Hence, Benedikt got to the result that strictly speaking in this physical organisation of the human being, in the fact that it was not completely developed the reason would be of his unusual actions, so that as it were the lower animal from which the human being originated is expressed in the inner forms of the brain. Because the human being bears that in himself, which he should exceed, he becomes a criminal. Thus Moriz Benedikt founds his whole view of law, of morality and punishment upon the fact that, actually, with the criminal something is to be found as heirloom of those times, when the human being was still below with his original being among the higher animals.

As I have said, Moriz Benedikt is no Darwinist, but he also does not get further with his thinking than believing that one has to stick to ascribing such an organisation to the criminal that forces him to his actions from the physical. In anthropology, this researcher of the nineteenth century searches that what he believes to need for the understanding of criminal actions. Thus, we see that everywhere the mere belief comes along in the decisive of the outer sensory facts and of that science which founds itself on these outer sensory facts. We also are not surprised that Darwin's results were interpreted in a materialist-monistic way. Not Darwin's results demand this interpretation, but the habitual ways of thinking in the second half of the nineteenth century. One may say, if it had been possible that Darwin would have done research in another age, it would be also conceivable that his results would have been interpreted in an ideal spiritual sense as Goethe did it, that the creative, prevailing spirit uses the transformation of the forms to let the manifold phenomena arise from few basic forms.

This is the peculiar fact that the age, which is just over, had to bring the deepening in the outer sensory facts that for a while humanity had to divert its attention from everything that turns the view to the supersensible worlds, so that the whole web of the sensory facts can once work on the human soul. Thus, we recognise the necessity of the materialist-monistic way of thinking in the whole human evolution as it were, we realise that the nineteenth century was destined to divert the attention for a while from the supersensible and to look only at the sensory. If we consider the deeper sense of this fact, we have to ask ourselves whether humanity has gained something significant for its spiritual life by deepening in the sensory world.

Answering this question, we have to consider something that I have already mentioned in these talks that an enormous amount of important facts could be really investigated only, while one looked impartially at this world of facts. One did not let the view be clouded by any kind of assumptions of the supersensible world, but turned it only to the outer world. That is much more important and essential compared with the prime concern of Darwinism that significant, great connections were explaind between the organs of the single animal forms and plant forms. We have seen in these talks that Darwinism has overcome itself that, actually, the facts demand to speak no longer as simply as Ernst Haeckel once spoke of a connection of the animal realm with the human being. However, in spite of all that if one surveys the immense amount of research results which have come about just under the influence of Darwinism, one finds enlightenment of a big, immense basic plan of the animal and plant realms.

Thanks to this research, we see into connections today, which would not have arisen in such a way if one had approached them with preconceived ideas of an old supersensible research. Thanks to the materialistic one-sidedness, we have results, which one once will interpret in the right way, but which could be found only with one-sidedness. Thus, we must not misjudge the big merit of Darwinism and not neglect the fact that it is significant if Haeckel, starting from his General Morphology of the Organisms (1866) to his extensive Systematic Phylogeny (1896), puts together the resemblance of the animal forms and plant forms to construct, so to speak, a pedigree of life from it. It may be that his pedigrees are wrong—they are not—, one may abandon them, the idea of descent may be quite wrong with Haeckel, we can disregard what arises as theories with him, and look at that what shows resemblances and connections between the forms in a way unexpected in former times. This is the significant.

How does the supersensible research place itself besides it? In such a way that it shows how the human being can experience, indeed, a certain development in his inside, can turn the sight into supersensible worlds, can find a supersensible world of facts, and that in this the true causes are to be found of the sensory facts. We have realised how the human being finds somethimg enclosing mental-spiritual with supersensible self-knowledge already in himself which lives not only in such a way in him as he grasps it with his normal consciousness, but exists as something real behind the normal consciousness that we have to search in a spiritual form, long before the human being enters the earthly existence.

We have to search it this way that that what comes from father and mother connects itself with that which comes from a spiritual world while it experiences the events in the time between birth and death. Entering the spiritual world by his Imaginative, Inspirative and Intuitive self-knowledge, the human being gets to know the creative being that still works on us before the consciousness appears which constructs the human body where the human being could not yet work with his consciousness on himself because this work goes into the finer organisation and configuration of the body. The ego just works there, which comes from the spiritual world, on the finer development not only of the brain, but also of the whole body.

Thus, the human being is able to recognise without going through the gate of death that a spiritual world shines through the sensory world, which is as real for supersensible knowledge as the sensory world is for the sensory knowledge. If he knows his spiritual-mental essence working, and if he knows that this gets the forces and impulses from the spiritual world to create a new life and a new earthly embodiment, then he can also easily get that knowledge which connects the views about the human nature with moral ideas which brings together the views of the spiritual-mental being with that which the human being needs as a force for life, as consolation and security in life and so on.

All questions whether the human being sees his relatives and friends again can be affirmed in a quite appropriate way that the human being lives with his true being not only in the physical body, recognising and acting, but can also live disembodied where then everything that he founded in the physical life lives on in the spiritual world and forms the bases of a new incarnation. Those relations from human being to human being remain important in the spiritual world and almost form the starting point of our next incarnation, so that we meet the same human beings whose connection arises if we are disembodied, while we feel attracted to them, and get the forces to be able to meet them in a new incarnation again.

The human being is led by spiritual research into the sphere of a spiritual world, so that he does no longer find his origin in an animal form of the past world, but he finds his origin and that of the animals in the spiritual world. Spiritual science will show this more and more. With it, it positions itself beside what the materialist-monistic culture has done in the course of the nineteenth century. If we realise that a common plan of the evolution of living beings forms the basis that we can really see basic ideas and basic forces that develop from imperfect to perfect stages of life, then such a result gets its real significance just in the light of spiritual science. Today we can draw attention in this comprising talk only by a simile how the indicated gets significance.

If we see the human being in a later age and compare him with that who he was, for example, as child, then we say to ourselves, our spiritual-mental essence has worked on our outer organisation. The same that I realise if I become aware of that which produces thoughts, feelings and will impulses from dark soul depths has worked on my body when it could not yet produce this, when I was dreaming into my life. This body was still an imperfect tool for the mind and became a more perfect one only later. That which is purely supersensible what lives only in my thoughts, feelings, and mental pictures has worked as a real being first on my physical body, but I could become aware of it only later.

If one understands that in its basic meaning, one has also understood how the spirit has worked for millions of years only to produce the whole range of living beings in their ascending forms to produce the human being of the present in the end. As that which we are as a 30-year-old human being must arise in its internal spirituality by the fact that we work first on our imperfect organism of our childhood, the human cultural life could arise only because this spiritual-mental essence which is yet the starting point of any spiritual becoming prepared the human organism only slowly and gradually in the whole range of organisms as well as the single human being prepares his organism in the childhood which should be later the tool of the developed mind. As it is the same ego which thinks, feels and wants at the age of thirty years and which works on the outer body in the first years, overcomes it and transforms it into the tool of the mind, one can also imagine that the human being had to overcome with his mental life which faces us developed in the animal realm. The actions of the human mind which prepares itself only to that which it should become in the outer animal or generally organic figure, face us while we survey the connection of the outer creations.

What has the Darwinian attitude of the nineteenth century done without knowing it? While it has developed the outer forms so admirably, it has shown the actions of the human spirit when it worked on the outside world, before it could penetrate to its inside and unfold its own being and becoming. This will be the progress in the human development the intellectual culture that one will recognise that in that what the Darwinian attitude has given the whole action of the human spirit is contained. It has prevailed in it as our ego prevails in the childish organism. Darwinism has studied the divine actions of the human spirit up to now, without knowing it. One appreciates correctly what was created on basis of Darwinism if one beholds the creative human spirit in all details which are brought to light if one admires what the human spirit had intended, before it has got its conscious, historical creating. Thus, something great has been prepared that one only misunderstands, as if it is effective from itself, while it is the plan that the creative divine spirit pursued on its way to humanity. With it, the human being can progress a certain step and can only recognise really, what was done, actually, in the second half of the nineteenth century.

Now we turn our glance once again back to the Count Gobineau. There we find how the ingenious mind of this man realises that what presents itself in the outer world, but he sees it with the proud consciousness of a person who knows something about the fact that the human being is descended from the spiritual. As fantastic this may appear today, one has to appreciate in this context that there was such a person in the nineteenth century to whom that was a personal fact what is only a theory, maybe religious conviction for other people that we come to something spiritual if we go back to our origin. One only appreciates the unique personality of Count Gobineau if one can put his consciousness in the right light which says to itself, if I trace back what I am what lives in my abilities and qualities as they are handed down to me by my ancestors, there I find that the line of heredity goes back to the Viking Ottar Jarl, to the descendants of the God Odin, and that it does not end with a physical, but with a supra-physical being like Odin himself.

However, in this line of thought no hint to that spiritual-mental essence was included which works in the human being, not within the line of heredity or race only, but works in the human being from incarnation to incarnation which is independent of the outer physical form and configuration. Thus, Gobineau looks only at the appearance, which does not enclose the spiritual-mental essence of the human being. That is why he stands there as just a courageous man who does not stop at a half measure, but takes the ultimate consequences of his requirements, saying to himself: surveying the world, I recognise a decline of the appearance; humanity on earth becomes extinct, and the earth will outlive humanity.

This idea is there, as if a plant would express it, a plant that has developed blossoms and cannot realise that it can take up something from without that flies to it, that it can take up the pollen from another plant for a new figure. Gobineau cannot imagine that in the human being in his race existence a spiritual core lives which can take up a new spiritual element at a suitable time which is not in the original races and the intermingling ones, but in the spiritual-mental essence which the individualities take up and which fertilises the spiritual-mental essence of the human being from the spiritual world and continues the human being if his appearance drops.

So Gobineau could properly imagine the outer appearance in such a way that it is on the way of decline. However, he still lacked the view at that spiritual-mental essence of the human being who arises to the supersensible research. He could still substitute it by his consciousness of his personal connection with the divine world. But he remained lonesome with it. However, humanity had arrived at that stage where it found looking back the sensory facts only as starting point of its origin; it found its ancestors in the animal realm, while, indeed, the animal realm is to be imagined as I have just characterised it.

But if the human being can understand what works there in him, regardless of all outer forms which the natural sciences of the nineteenth century explained so magnificently if he looks at the spiritual world and notices the resemblance of his spiritual-mental essence, then he also admits that the spiritual-mental essence is fertilised repeatedly, so that the pessimistic idea changes into the wonderful idea of a human development in the future. If we look with Gobineau at that which was given to the races originally, that dies, indeed, which one can see externally, but inside that lives which can take up new impulses which becomes more and more full of contents, and walks from the earth which it leaves as the spirit leaves the corpse at death—to new creations, to create a new existence from the spirit. We realise that, so to speak, in Gobineau a courageous, energetic, and ingenious thinker projects from a past time who thinks the idea through to the end what has to originate from humanity if we turn our glance to the appearance only. Thus we recognise that humanity, after it has come to these consequences, needs something in another idea that invigorates the becoming in such a way that the everlasting is recognised in it which carries the essentials over to other ways of life, even if the outer cover drops from the essentials and really takes the way which Gobineau predetermined.

Any force develops by overcoming the opposing force. Gobineau had still received the fulfilment of his thinking with a divine-spiritual from his personal faith in his origin. Finally, Darwinism expelled everything that was no sensory fact from the views about the human origin and about the spiritual origin of the organisms. From the counter force which the popular Darwinism develops from the mere looking at the only outer world of facts the longing for the supersensible world will arise which already approaches and works in the human minds. The number of the human beings will become bigger and bigger who feel this longing who feel that the old thinking leads even in the most ingenious thinkers to such consequences as Gobineau or the popular Darwinism have taken them. But if the human beings realise that they can stop impossibly at that which is so seemingly firmly founded in the outer science, then they will ask for supersensible research, and then one will realise more and more that the supersensible research can proceed as logically and conscientiously as the outer science proceeds.

If we survey the connections that way, we recognise the necessity of supersensible research in our time, and then we easily recognise what this supersensible research, actually, intends. An idea of that which it intends I wanted to awake in these winter talks too. The whole cycle of talks was a hint to that which I have summarised today, and I just wanted to show with it in detail how spiritual science positions itself quite consciously in the present cultural life to serve it appropriately. Hence, one has not to be surprised that this spiritual science is so often misunderstood today. One has repeatedly to experience that this or that objection which I do here are later are put forward as their own objections by those who have listened here, so that one does not regard that that which may be argued, spiritual science has already removed. But someone who understands the course of the human culture, will not become chicken-hearted about the judgements which spiritual science experiences today in the outer world, but he will be able to point to the many examples that that which was regarded as a matter of course, for example, Darwinism itself, caused the strongest opposition at first. Examples of this kind are many.

The true spiritual scientist will always concede: even if some things will not last, it is not different from any other science, but the basic truths remain and settle down, because every true sight to our life shows the necessity of spiritual science.

Just if we look at the greatest men like Count Gobineau and the confessors of Darwinism, we notice that it is necessary to insert the supersensible research to the cultural life of our time, and that supersensible research almost corresponds to the longing of those people who want the true progress of the cultural life in our time.

Indeed, in the next time one will more appreciate various sensational things which happened here and there or even happen—if at all one cares about spiritual science or anthroposophy—as outgrowths of spiritual science. You can easily regard spiritual science as something fantastic, absurd, maybe also as folly if you limit yourself to its outgrowths, but it will be just more comfortable for a certain public to mock at the outgrowths than to deal seriously with the scientific research within spiritual science. You must concede at least that I have tried in these talks to apply the same logic, the same scientific thinking to this spiritual science as they rule in the outer science. The German biographer of Count Gobineau also said that against the ideas of Count Gobineau some people had something to argue; what Gobineau meant could be easily disproved, because any pupil of a high school could know this and could understand his ideas. But you have to require that thoughts of a pupil are not sufficient to understand Count Gobineau, and that you have to exceed what you believe to own as firm logic and must not stop at the logic of a pupil if you want to touch the nerve of spiritual science.

Even if the evaluation of spiritual science and its results will take place long in the way I have just indicated, there will be always single human beings who will yet realise that at least one tries to go forward in spiritual research with the same conscientiousness and with the same strict logic as they are usual with the education of thinking during the last centuries. Spiritual science should be recognised by this intention, not by some mistakes and outgrowths that maybe appear within it. The few human beings who will realise this will form the core of that thinking and willing whose necessity one recognises just if one goes back to the most logical thinkers of our time. That is why I have gone back today not only to Darwin, but also to Count Gobineau.

Those who form the core of such a human thinking and willing may still be alone today. Lonesome were all those who became bearers of such ideas which were matters of course in a later time. In the time in which science bore a materialist-monistic religion from its bases, you must not be surprised if spiritual science also makes the human being lonesome in a way.

For many people regard the real object of spiritual science as a non-existent object or deny the possibility of a knowledge of this object at least. But the human being cannot stay without knowledge of the spiritual. With it, spiritual science appears on the scene so that he does not remain without this knowledge of the spirit. We have to consider the outer sensory world like a shell of a crustacean. The spiritual appears as that which has overcome the shell, which creates itself by itself, by spiritual science. The outer science teaches what had to be overcome, and what still serves as tool that we have to use. But spiritual science will urgently teach that the knowledge of the outer shell of the being must not remain limited. It will show that we have to see the actions of the spirit in the outer figure that it lives in its results, and that it is the same if it withdraws into its place of origin, in its inside but that it has something in this place of origin that gives it a perspective to eternity.

Spiritual science will renew and raise—this was the program of these winter talks—a certain Goethean view which has given the whole program of these talks with a deep conviction with which Goethe faced the natural sciences of his time when from one of its representatives, Haller (Albrecht von H., 1708–1773), the words sounded:

No created mind penetrates
Into the being of nature.
Blissful is that to whom
She shows her appearance only.

Goethe replied what spiritual science always answers to an outer knowledge and conviction that wants to limit itself to the outside world. Spiritual science answers: you also recognise this outside world in its true figure only if you behold the real spirit. You will recognise what Darwinism has created in its true figure if you regard it as actions of the active spirit.—Spiritual science makes the human being completely aware of the fact that one also recognises the shell only if one recognises it as the expression of the spirit, and because one recognises the spirit only if one grasps it in its creating as it already promises in the current existence to raise new creations from the bosom of the future that it must become creative in its inside. The outer shell shows what the spirit has created. Therefore, spiritual science answers to the words:

No created mind penetrates
Into the being of nature.
Blissful is that to whom
She shows her appearance only.

with Goethe:

Examine yourself above all,
Whether you are kernel or shell.

With it, I would like to close these winter talks. I would like to hope that spiritual science really finds its goal and solves its task so that it does not remain a mere theory, a mere sum of thoughts, but an elixir of life that works in the human being. It does not work only in the knowledge of the outer shell, but above all is inside effective so that the human being recognises whether it is a kernel or a shell, so that the impulse arises from a strong will not to remain a shell, but to be always a kernel and become a kernel.

Speaking about the problem of immortality and about the riddle of freedom spiritual-scientifically is the task of the whole cycle that I would like to hold in this winter here. These are the two questions that admittedly the scientific worldview cannot approach and in which the only philosophical world consideration will always smash as it arises from my book The Riddles of Philosophy and from an unbiased consideration of the historical development of philosophy.

I would like today to consider a partial question possibly in a concluded whole: the question of the human being as a being of soul and spirit. Already while pronouncing these words, one touches, actually, the question of the human soul in a way that is very far from the present worldview. The present worldview—if it generally gets involved to look at something else than that which experimental psychology, biology, physiology give—speaks of a duality of body and soul. I would like to show that this arrangement of the human being must lead to serious misunderstandings that divert a scientific consideration, actually, from the highest human riddles. One believes today that in the so-called soul riddles the riddle of spirit is already enclosed, and you will find, while you dedicate yourself to this misunderstanding, the applause of some scientific world viewers and also of some soul viewers. Spiritual science generally is in a peculiar relation to the scientific and to the philosophical worldviews.

You know that I have stressed repeatedly that spiritual science stands everywhere completely on the ground of scientific research, and just because it stands more than the scientific worldview on scientific ground, it feels forced to ascend from the mere consideration of nature and her life to the consideration of the real spiritual life. Only the scientific worldview that became ingrained in a big part of our contemporaries also behaves in their choicest representatives in such a way that spiritual science has a rough ride to find understanding anyhow. I would like to say some introductory words about it because they will be necessary in case of our further consideration.

Today one can find that in certain areas the scientific worldview has almost got to a kind of ideal limitation of its field. We have works in the scientific realm that you can regard as exemplary in the way, how they restrict their task with the realisation of single problems. After the unilaterally Darwinian-Haeckel romanticism of the last third of the nineteenth century biology, for example, has advanced so far that we have such an exemplary work as the work of the Berlin researcher Oscar Hertwig (1849-1922) about The Origin of Organisms. A Refutation of Darwin's Theory of Chance (1916). We also have ingenious achievements for such areas, which touch the borders of that what should be regarded here methodically, as for example the Guide to Physiological Psychology (1891) by Theodor Ziehen (1862-1950, German neurologist, psychiatrist). One may say that the anthroposophically oriented spiritual science espouses such methodical research where it depends on the consideration of the actually scientific area. I myself always oppose with all that I would like to contribute to spiritual science the sometimes indeed well intentioned, but dilettantish worldview constructions that arise from some inadequate attempts of knowledge.

However, just this methodical scientific worldview gives spiritual science a hard fight to find understanding with our contemporaries. Even in the so exemplary book by Oscar Hertwig we find as it were the scientific conviction that natural sciences can deal only with the finite and cannot consider the infinite. However, natural sciences can explore the finite in all directions. Hertwig repeats Nägeli's (Karl Wilhelm N., 1817-1891, Swiss botanist) words from his scientific point of view rightly, and Theodor Ziehen also says that he wants to look at everything in the human soul life that has parallel phenomena in the human body, so that physiology can give information about these parallel phenomena. One must leave everything else to metaphysics or the like. Then, however, Ziehen says again that that is more important which the present physiological-psychological research puts forward in its details, which are, actually, nothing special which do not say anything particular about the big riddles of soul and spirit, than everything that was tried to perform about the supersensible in the soul life and the like for centuries. If we add the dictum which already before decades the great physiologist Du Bois-Reymond (Emil Du B.R., 1818-1896) did that real science is only allowed to deal, actually, with the sensory world because science stops where the supersensible begins, we find that by which the scientific worldview wants to pull the rug out under the feet of any spiritual science. On one side one always says rather benevolently: one has to leave all questions which exceed the sensory consideration to metaphysics or something similar, nevertheless, on the other side one argues again that real science can be performed only in the area of sensory consideration.

Thus, we realise that science blanks out everything mental and spiritual, and it solely claims the character of scientificity for that which is left. Compared with such attempts I would like to stress that spiritual science stands even in the question of the so-called old vitality absolutely on the ground of such researchers like Du Bois-Reymond, Hertwig and others. Since this vitality which haunted in science until the middle, until the end of the second third of the nineteenth century is a product of speculation.

Because one believed that the phenomena in the living organism were not explicable with physical and chemical laws, one speculated on an uncertain vitality to which one ascribed everything that one could not explain chemically or physically. Du Bois-Reymond said in his excellent preface of his Researches on Animal Electricity (1848-1864) already at the middle of the nineteenth century with a certain right that the progress of physiology necessitated, actually, that once somebody would come who banishes this vitality from physiology. Spiritual science can agree even with such a hard condemnation of vitality. Since it can figure everything out that is brought forward from physiological-biological side rightly against such a hypothetical, speculative vitality, and can consider what appears today again as so-called neovitalism only as a reaction which is caused by the fact that one realises sporadically: we cannot already recognise that what lives simply as the only physical and chemical. However, this reaction returns more or less to the old speculation of an uncertain vitality.

Spiritual science represented here can also not agree with this reaction against the purely mechanistic natural sciences. For it, however, it must arrogate something else to itself. With those cognitive forces and abilities which lead just to the big, significant scientific results one cannot exceed the only physical and chemical. Of course, the living beings are subject to physical and chemical laws because they have physical bodies. These must be investigated with physics and chemistry, and one is not allowed to contrive any vitality. But the mere cognitive forces and abilities as natural sciences apply them rightly are not sufficient to understand life, soul and spirit, and one only has the option either to stop in the area of physical and chemical laws and then to renounce understanding life, soul and spirit, or to appeal to quite different cognitive forces.

With it, however, you are confronted again with a widespread prejudice. Most people do not believe that the human soul striving methodically gets to cognitive forces and abilities that are quite different from those of natural sciences. So you face a double possibility only not to comprehend soul and spirit or to cross the Rubicon to familiarise yourself with the advancement of the human souls. It can thereby get to such cognitive forces that are more important to you than that what natural sciences can say, just if they are perfect. You are confronted with a severe prejudice. You must say from the viewpoint of spiritual science, natural sciences behave, actually, to spiritual science in such a way as somebody who can only describe the letters that are printed on any page behaves to that who can read them. Spiritual science tries to read that which natural sciences can only describe. That what it has to say about the phenomena of the world, about its contents and about the significance of the processes behaves like something read to the description of the letters that compose the words. There is the possibility to penetrate really into life, soul, and spirit, while one attains an ability of reading nature. This ability behaves compared with the mere physical consideration like the free ability of reading to the mere description of letters.

Now many contemporaries if such a thing is said remember of course that this is a reference to all kinds of fantastic visionary activities of the soul. However, that does not at all apply. Spiritual science is rather something for which one has to work hard and methodically, as natural sciences have to do it. But spiritual science has a rough ride today to penetrate because since centuries already any human worldview has intended to blank out the spiritual from the soul more or less, to consider the soul as the whole inwardness of the human being, and to think it more or less dependent or also independent of the body, but to search no such relation of the soul to the spirit as it is searched on the other side by the soul to the body. Someone who only with pure soul experiences—even if these would be mystically increased soul experiences—wants to find out something about the real nature of the human being as a spiritual being resembles someone who wants to inform himself because of hunger and thirst of those processes which take place in the human body, and which are the basis of that which the soul experiences as hunger and thirst.

Everybody easily realises that hunger and thirst are the inner experience of something that happens in the body. The scientific worldview says, if the human being feels hunger and thirst, a chemical change has taken place in the blood or as the case may be. It points to the fact that in the body something has happened that expresses itself as the experience of thirst and hunger in the soul. However, one has to look at the soul experiences, if one wants to investigate what goes forward in the body. Of course, you cannot investigate in a living being that has no hunger how the hunger expresses itself bodily, but you can never find out for yourself that you only consider the inner experience of hunger or saturation with which bodily processes this inner experience is associated. Just as little you can get to know something from this mere play about that which forms the basis of the soul as something spiritual, even if you immerse yourself ever so mystically. As well as natural sciences must proceed from the experience of hunger and thirst with their methods to something that is not observed in the usual soul life—for the human being knows nothing of the chemical process in his body, while he suffers from hunger and thirst—, you have to change into something spiritual if you consider everything that can be experienced by imagining, feeling and willing in the soul.

However, how can you find this spiritual being? The sensory places itself before the senses, while the human being faces nature; the spiritual does not do it in the same way. The spiritual confronts the human being only if he rouses the cognitive abilities from his inside that I have called “beholding” in my book The Riddle of Man that slumbers in the usual life as it were. Now I would like to talk not about something abstract, but I would like to show immediately at a concrete example that—as the naturalist can go over by his method from the subjective hunger and thirst to the bodily processes which are unconscious in the usual experience—it is as possible to go over from the soul phenomena to the spiritual phenomena which relate from one side to the soul as from the other side the soul relates to the body. Already with such concrete questions you are confronted straight away with opposition of the common consideration of the soul life. This wants to consider, actually, the passive soul life only because it takes the scientific methods as starting point. You cannot consider the active soul life scientifically that is active in its being from within, and it is often lost generally out of sight. Today natural sciences often consider the mental experience only how mental pictures form a group, how a mental picture is maybe caused by outer perception, how it causes another which is stored in memory, or also many other. One observes how the mental pictures associate with gradations of feeling, with will impulses or the like. One does not attain methods that you can compare concerning the spiritual with the strict methods of the scientific worldview. If you take the Physiological Psychology by Theodor Ziehen, you realise how everything results in the fact that our whole soul life is built up on such associations if it exceeds the mere sensory life. However, this kind of consideration just does not get to the impartial beholding of the soul life.

Such consideration, for example, shows the following: you can realise if you get to a real observation or introspection of the soul, as I will show it after, that we are dependent in the usual life with our soul experience on that what life gives us as mental pictures. If the human being lets his soul life to its own resources, the mental pictures play in it that have come from the impressions of the outside world into his soul. He is a kind of slave of his mental pictures in a way. Theodor Ziehen says with a certain right, we cannot think as we want, but we must think as the just available associations determine it because this or that impression has been done on us that causes another impression. Thus we are given away—after Ziehen—to the play of impressions. We are not so free in the usual life in relation to our imagining as we mean. However, we are also not as dependent as Theodor Ziehen means. Someone who can advance to the soul observation knows that, indeed, the strong dependence on impressions is there, but it lasts for a certain time. This is something to which modern psychology does not give thought at all. However, a mental picture that is caused by an impression tyrannises us. If I have seen a friend, this mental picture pursues me, it causes other mental pictures of other friends, of common experiences with these friends and so on, and you are dependent on these mental pictures, but only for some time. This time can be determined even internally experimentally. This time takes two to three days. However, after this time the power changes with which such an impression works on our soul. Then we can emotionally relate to an impression in such a way as the impression has related to us before.

We were its slaves before; we become its masters after two to three days. You can do this, for example, in the following way. If you have a feeling for the inner soul life, you can ask yourself, which difference exists between being given to the inner soul life, as it takes place by itself for some time, and reading a book? If I read a book, I cannot be carried from one mental picture to another. I would not advance reading if I were carried by mental pictures that an impression has caused in me, I must dedicate myself rather to that what flows from the book as mental pictures. There I come under the control of the author. The author controls the course of my mental pictures. I become similar with my ego to that what happens if my mental pictures are controlled by the mental pictures that come from the book if I have lived with any impression for two to three days, concerning this impression. Then I leave myself not to the association that this impression wants to cause, but I have the inner power to associate this impression with others. An entire change of an image impression proceeds in the human soul if it has lasted for two to three days in the soul.

You can already convince yourself of the truth of the just said without being a spiritual researcher by usual, more intimate observation of the soul life, indeed, in an area that is considered only cursorily nowadays, and that the so-called analytic psychology or psychoanalysis despises. However, I do not want to go into that. However, I would like to point out that someone who can really observe dreams knows that the involuntary appearance of dreams is always associated anyhow with the impressions of the last days, actually, only of the last two to three days. However, do not misunderstand me! Of course, bygone events appear in the dreams as memories.

However, it is something else that evokes these bygone events. If you can observe the dream exactly, you always realise that any mental picture of the last two to three days must be there. That only evokes bygone events. For two to three days, the impressions of the outside world have the power to generate dreams. Then the other things are associated with them. Unless such mental picture can generate the dream, it cannot originate. However, you have really to observe what I have indicated now, because the usual consciousness cannot observe it. This is just so unknown to many people today because it proceeds in the unconscious. As a rule, the human being attains no knowledge how he relates different to a mental picture that is not yet present for two to three days in his soul, and to such which is present already so long. One can observe all these things exactly and properly only as a spiritual researcher. However, he needs a certain strengthening of the usual soul life to the real observation. The imagining applies for the usual soul life, actually, only to that which it repeats and develops in a way what the senses perceive from the outside. This soul life can now be strengthened, so that these pale, uncertain mental pictures of the everyday life can appear in another way in the soul so that its power matches a sense perception. However, this must happen if you want to do researches really in the spiritual area. With the usual cognitive forces, you cannot do these researches. I have described the method in detail in my books How Does One Attain Knowledge of Higher Worlds? and Occult Science by which you can lift up imagining and by which you change it into Imagination, into the beholding percipience.

I would like only to emphasise some things of the big wealth of that which the soul has to carry out with itself to strengthen its life. I want to refer to that what I have recently emphasised in my last book The Riddles of the Soul, the continuation of my book The Riddle of Man: the fact that the human being if he activates his usual soul life in science gets to certain so-called limits of knowledge. These limits of knowledge can face you if you familiarise yourself with the worldviews of profound thinkers. If I may bring in something personal here: experiences have led me to this form of spiritual science thirty to 35 years ago which I could gain in the worldviews of such persons to whom knowledge is not an external occupation, but something that constitutes the core of their longing and feeling. If you are confronted, for example, with the thinker Friedrich Theodor Vischer (1807-1887) with words which have come to him when he had thought about the connection of body and soul, with words like: the soul cannot be in the body, but it can also not be beyond the body, then you get in living connection with an original, elementary thinker to such limits in which the human soul life must come if it wants to be cognitively active.

The usual thinking just puts limits of knowledge in such points of the soul life. Du Bois-Reymond spoke of “seven world riddles” which cannot be solved; however, one could bring in hundreds of such so-called limits of the human soul life:

• if you do not content yourself with such limits, but if you try to go through everything that the soul has to go through while it says to itself, you have to put questions which the natural outside world cannot answer, also that what comes up from your soul cannot answer them,

• if you combine in your innermost soul life with these questions,

• if you have patience to struggle with them not only logically, but internally,

• if you put them repeatedly to your soul not only to get to know what they say logically, but what they release vividly in the soul,

then something emerges from such questions gradually in the soul. One experiences something emotionally that I want to bring to mind in the following way by a comparison. Just the scientific worldview often thinks that the lowest living beings only have an inner life activity at first, develop it in contact with the outside world and thereby transform their still undifferentiated organisms, so that it touches the outside world not only in an uncertain way, but that this touching is differentiated to the sense of touch, and from the sense of touch the other senses should have gradually developed phylogenetically. That which the being experiences in living matter can be really compared with that which the soul experiences if it is confronted with such limits. If you get to know the mental experience of such limits really, you feel that with it nothing is meant that deals with the origin of outer sensory tools. If you have patience to settle down in such riddles, a sort of mental groping develops, then something arises from it like a differentiation of the soul life. Today most people do not believe in that, of course. However, one will believe in it more and more if one realises that only in such a way one can attain real knowledge of the phenomena of the world and in particular of the riddle of the human being. The human being gradually does not only reach questions of limits, but he develops his soul with it, and thus those higher organs of beholding originate by which the soul learns gradually to penetrate into the spirit. This is only one of those exercises that the soul has to practise to transform the undifferentiated soul life, so that it can really penetrate into the spiritual world.

I would have to bring in a lot of that what you can read in the mentioned books if I wanted to explain how imagining becomes something else than in the usual life. Imagining is something passive that follows the sensory percepts. Because the soul life is invigorated by many exercises, it becomes something else from imagining. The imagining becomes active so that as it were an ego asserts itself which is much more concrete than the usual one, and the human being gets to know that he can really observe the soul phenomena with such increased soul life.

If I now return, after I have developed the nature of real self-knowledge, to that what I have asserted up to now, I have to say, what happens there, actually, while the mental pictures change from that state which they have for two to three days into the other state which they have later, one can figure this out only with such reinforced soul life. Since you get to know then that the human being becomes as free compared with the mental pictures that subjectively prevail for two to three days, after this time, as he is usually free from his usual body. The human being gets to know what he is in his inside what controls the mental pictures in such a way, as we control the hands and legs if we grasp or go with our usual ego. The human being gets to know the higher ego that remains usually unconscious and moves within the mindscape as the usual ego moves in the bodily life. That means we come after two to three days from that which is subjective to the objective of the soul life.

We enter that which outer impressions do not control, and which we learn to recognise as that which carries the outer impressions through the whole life between birth and death. We learn to recognise something second in the human being to which we feel as we feel towards our body in the usual life. We get to know what I have called in one of the last numbers of the magazine Das Reich (The Empire) the body of formative forces, a supersensible body that is there, as well as the usual physical body is there. However, it remains unconscious for the usual soul life. As well as the hand of the physical body is moved by the usual ego, the human being learns to recognise how he works within that which carries the imagination which lives in the imagination and this is only the spirit. The spirit is not the imagination, but what lives in the imagination in such a way as the usual soul lives in the body. However, while the usual psychology considers, actually, the whole soul life only as it prevails for two to three days, calculated from the impressions, it does not get at all from the soul to the spirit, blanks out the spirit. For the usual soul life, it is blanked out in a way.

A self-consideration shows this of which we can speak now, after I have already indicated what its being consists of. You all are clear in your mind that the ego stands in the centre of the soul life. However, today the psychologist is less clear about that in his mind. It is interesting what, for example, such an excellent psychologist like Theodor Ziehen says in his book Physiological Psychology just about the ego. This book contains printed lectures. There he says to his listeners, if you think about that which the ego is, actually, where to do you come there, actually? If you really think about it, at first your body will come into your mind, then everything that you have as relations to the outside world; then everything that you have as relatives and possession, your name and title, your dominating mental pictures and your main inclinations, your past will come into your mind. Indeed, Theodor Ziehen says, the reflective consciousness distinguishes now—except everything that comes into your mind in such a way—the ego as that which prevails inside, which moves and works from the inside imagining. Nevertheless, it is a fiction of epistemology or of speculative psychology. Physiological psychology has nothing to do with that.

This is such a place again by which the ground should be pulled away under the feet of spiritual science. However, can anybody really allow himself for the usual consciousness to think with his ego only of everything that Theodor Ziehen thinks? Does he not feel the inner activity of a central being in his soul life? Does he only think really of his relatives and properties, of his title and name and the like? No, there can be no talk of it! The human being is aware that in his inside something prevails. Still he comes, actually, to nothing if he characterises the ego. The scientific psychology is right in a limited sense if it cannot say much about this ego. How does this ego behave in the usual consciousness? An introspection shows this again.

If this ego becomes something else by the exercises that I have described, then one also notices what the ego is, considered with the usual consciousness. One distinguishes two states in the human life after the outer appearance: sleeping and waking, and thinks, they alternate between day and night. One does not know that for a real consideration of the soul something else arises. We sleep not only at night, but a part of our being also sleeps by day, sleeps perpetually. The invigoration of the ego is in a certain sense a real arousal of the ego that sleeps perpetually. We know nothing about the contents of our sleep; we know only that it interrupts our usual life. If we survey our life from birth to death, we look back, actually, always only at the daily experiences, the night experiences are nothing. If we look at our life in such a way, then is that which we are in sleep as if it were not there. It is excluded from our field of observation. However, that applies also to the ego in the usual soul life. It is not there strictly speaking for the imagining and other consideration; the real ego escapes from the usual soul life because the human being sleeps concerning his ego in his present stage of development also by day.

We know only negatively about our ego, we know about it in such a way as the eye looks with the blind spot that it has inwardly. We know that there is nothing. We know also about the ego as about a black spot on a coloured surface. Although no colour phenomena come from there, we see a black place. Thus, we see that nothing is surrounded by our usual experiences, and thus we have the consciousness of the sleeping ego. It is aroused because the soul forces are increased in such a way as I have described it. Thus, only the real essence appears in the human being gradually. You learn to recognise the connections of the soul life with the spirit, as well as you learn to recognise from natural sciences if we have hunger and thirst that a body is there in which chemical transformations of the blood take place which express themselves in the soul life as hunger and thirst. As there a body is connected with the soul life by certain processes about which the human being knows nothing at first in the usual life, you learn to recognise on the other side that the soul is connected with the spirit. While the body is recognised from without, the spirit is recognised, while you become aware of the sleeping ego.

As well as the ego is crowded together in one point, the human being as a spiritual being is recognised by the usual consciousness. If you strengthen the inner soul force, you realise that this ego really gets contents as you attain the contents of the bodily for the only inner sensations by methodical scientific research. You get to a real investigation of the spirit as you get to know the chemical transformations which take place in the blood or, otherwise, in the body if the human being has hunger or thirst or feels saturation.

Thus, you learn to recognise how a mental picture that lives in you and is a mere mental picture at first is fulfilled with pictorial contents that are not as abstract as the mental picture of the usual consciousness. The spiritual researcher lifts these contents up in the consciousness so that the mental picture becomes like a perception of these pictorial, Imaginative contents. The spiritual researcher beholds Imaginative processes that change. If, for example, a mental picture becomes warmer what proceeds for the usual consciousness in the subconscious, then something else originates from the mental picture. Then something originates from it that is not only a cognitive or perceptual image, but also an image motivating the will.

This is a very significant progress for the spiritual researcher, if he can ascend to such a knowledge by which he realises how the cognitive image changes into a will image because its Imaginative contents change which pass then to that what becomes or can become active in us. There you realise that the spiritual stands behind the mental and is perpetually changing. As we can describe chemical and physical processes in the body, we can describe spiritually how behind imagining, feeling, and will impulses changes are which go from the Imaginative to the Inspirative and to the Intuitive. As from the chemical transformation of the body subjectively hunger and thirst appear, the spiritual appears vice versa subjective, either as a perceptual image or also as an image of feeling which changes then into an image of will. Thus, you become able to describe that which lives behind the soul as a spiritual being as the bodily lives behind the soul towards the other side. Then you recognise that this becomes really concrete in the human being what can appear before the strengthened soul life so that we feel that which I have called “body of formative forces,” as we feel the physical body usually only. Then you also get to know that which lives outdoors in the world beyond the sensory as something supersensible in quite concrete way.

Sometimes I anticipate something in a former talk that I explain more exactly in later talks. Thus, it is also with the following. However, today I already want to point to it. The plant is composed not only of that which physics and chemistry, or biology or physiology can investigate but it contains something else. If we have brought ourselves to the point where we feel the body of formative forces in ourselves as we feel usually in the physical body, we can perceive the supersensible in the remaining world with this body of formative forces. Then we behold the spiritual in any plant, in any animal and in the physical human that is then not anything visionary in trivial sense, but also is there before the strengthened soul like the contents of sensory perception before the not strengthened soul. However, we have to replace the spatial concepts with temporal ones everywhere. In what way do we perceive, actually, the supersensible in the plant? By perceiving our own supersensible in the body of formative forces as if a tone perceives the other in a melody.

The perception of the supersensible in the plant realm is completely based on the fact that the life of our body of formative forces proceeds much slower than the life of the plant body of formative forces. I have more exactly explained this in a small writing The Human Life from the Viewpoint of Spiritual Science (1916, now in Philosophy and Anthroposophy, GA 35). There you will find how everything depends on these different speeds. Because our body of formative forces can interact like a higher, malleable organ with the much faster proceeding life of the plant, we really perceive the other kind of the life in the plants. Thereby something else will face our soul than the old, speculative vitality. We perceive, to put it another way, something supersensible in the sensory.

It is hard to speak impartially of these things already today. Only if one feels obliged in certain sense to the knowledge of truth, one does this. Since many people mean of course that such things are not based on scientific spirit, but on speculative fiction or daydreaming. Only slowly and gradually, humanity will learn that this is no daydreaming, no speculative fiction, but is based on a methodical research of the spiritual. Certain denominations needed up to 1822, until they acknowledged the Copernican worldview as a truth. I hope it will not last so long with the recognition of this spiritual truth, also for social reasons that should be stated in the talk, which I hold in this cycle about the historical life of humanity.

However, the most paradox prejudices exist concerning the whole and concerning the details of spiritual knowledge. I have already mentioned two weeks ago that recently Pastor Rittelmeyer has written a treatise (On Rudolf Steiner's Theosophy) in The Christian World about that which spiritual science intends, and what it can become as a deeper basis of the religious life. One has argued against that: if already the human soul should rise to a spiritual world, it must not happen in such a way that the human being carries his mental into the spiritual world arbitrarily by exercises, but this has to happen spontaneously. One can say nothing more ignorant than this. Since just if this settling in the spiritual world happens by itself if it appears without the involvement of the human being, the human being does not come into the real spiritual world but only in the mania of some mental pictures which are not spiritual because the human being does not behave actively but passively. He gets to a life which is again dependent on the body, on some organic processes in the body, and then it is pathological, or is dependent on mere soul processes, and then it is autosuggestion or as the case may be. The real penetration into the spirit is based just on the fact that one notices that this can be only reached by activity, by the will. This only carries us into the real spiritual world. Someone who says, it is doubtful that exercises are demanded by which the human being should arbitrarily reach what he can only receive like by grace understands nothing at all of the real significance of spiritual science. However, today many people know nothing about the real spirit. Hence, they cannot get to a real consideration of the everlasting, of the immortal and the free in the human soul.

On two ways, you come out from that what either is only inner life in the soul or is dependent from the body. On that way one does not come out on which, for example, the Physiological Psychology by Theodor Ziehen tries it. If Ziehen says, we cannot think what we want, but we must think as the associations determine it, then he just shows that he distracts, actually, from the spirit with his whole consideration. One can say, Ziehen looks at the soul life in such a way that he oversleeps the real spiritual impulses of the soul. Hence, Ziehen can say, the main principle of the human soul life is that a mental picture combines with others either after their inner resemblance or after their temporal succession. If I have seen a friend at a certain place and see the friend later again, the place that was temporally connected with him can associate itself with him again. If the soul life proceeds in such a way, only according to these principles of association, then it proceeds in such a way as the body lets this mental proceed. There just the spirit sleeps. The spirit submerges in the soul life that is only dependent on the body. Since the spiritual begins everywhere where we make ourselves independent from the associations by inner activity. The spiritual begins everywhere where Ziehen stops talking, and where generally scientific psychology stops talking.

In two directions, one comes out from the mere soul life. On one side, we can come out and rise to the spirit, so that we can behold the supersensible in the outer world, after we have become conscious in our real ego, while we feel the body of formative forces, as we feel, otherwise, the physical body. However, we get to an even higher mental picture of our ego, then we realise, why to the usual consciousness this ego is hidden: this ego arises as little from the usual soul life as from the lung the air originates that we breathe. Someone who believes that the true ego is generated anyhow in the body believes the same in this area as someone who believes that the breath is anyhow generated from the lung. No, our true ego is inside the world that we perceive Imaginatively. There on one side we find the ego, while we arouse it, while we get from the mere sensory perception to the supersensible. In this ego, we find one side of the everlasting, that side which shows the seedlings of everything that we become when we go through the gate of death and settle in the spiritual world to return to following lives on earth.

On the other side, we find the ego again. It is the same. The human being oversleeps the real being of his ego in the usual life, however, he also oversleeps the real being of his will. If the body of formative forces dawns on him, that awakes in certain way which lives in the will. What does the human being know about that which lives in the will in the usual life? If he lifts his hand, he knows, it comes from his mental picture. However, the human being oversleeps completely in the usual awake consciousness how this works how it goes over in the physical body. This also wakes gradually, even if not in the body of formative forces.

Then we experience from which deeper impulses our actions put themselves in the world, we experience something supersensible behind our will about which the usual consciousness knows nothing. While on the other side we exceed our usual soul life to the spirit, we experience the spirit in the will, that spirit which was active in us, before we entered by birth or conception into the physical existence by which we have come from the spiritual world in the physical existence. Thus methodically exceeding the usual soul life, the spiritual researcher experiences his everlasting.

I explain in the next talks: how this everlasting is included in the contents of the beholding consciousness how really this everlasting is found because we can hold side by side that to which we come, while we pursue the imagining beyond the only sensory perception in the supersensible, and that to which we come while we pursue the will beyond the only mental-bodily into the spiritual.

With it, I have given something of the program of the next talks at the end of this talk. I hope, spiritual science will get beyond that dictum of Du Bois-Reymond with which he wanted to take away the ground under the feet from any spiritual research, while he asserted the principle that only that which comes from the senses can be, actually, science, and where supra-naturalism starts, science stops. No, it should be just shown by our worldview that in future a general conviction will be there which is based on the fact that where real supra-naturalism, real penetration into the spiritual world stops, science must die away also compared with the view of nature. Thus, we also realise that natural sciences themselves have more and more dead, dying away concepts, because the living contents can come only from the spirit. The spirit is the creator of life, and it can be the only creator of real, lively, scientific concepts if it is recognised.

In the course of these lectures I shall be obliged to draw your attention again and again to a characteristic of our inquiry that must pervade every aspect of Spiritual Science today. We must endeavour to ensure that the concepts, ideas and representations that we form and with which we live, are not only firmly grounded in logic, but also in reality. We must strive for ideas that are steeped in reality. In the matter of our inquiries which have a specific end in view—I will indicate this presently—it will not be superfluous to remind you that an idea may be true in a certain sense and yet fail to reach down to reality. Of course what we really mean by ideas steeped in reality will only emerge gradually, but one may arrive at an understanding of such ideas by means of simple analogies. I propose therefore by way of introduction to use an analogy to illustrate my meaning.

What I am about to say seems unrelated to, or apparently unrelated to our subsequent inquiry; it is simply an introductory exposition. From the sixteenth century until 1839 all the Roman Cardinals were obliged to swear a solemn oath. During the pontificate of Pope Sixtus V (1585–90) a sum of five million scudi had been deposited in the Castel Sant’ Angelo to be used only in times of need. And since the Church attached great importance to this, the Cardinals were obliged to swear a solemn oath to preserve the fund intact. In 1839, under the pontificate of Pope Gregory XVI, Cardinal Acton (note 1) [original note 1] refused to take the oath; he wanted the Cardinals to be released from their oath to preserve the fund.

If nothing more had been heard of the story, all kinds of plausible theories might have been advanced to explain why this remarkable prince of the Church sought to prevent the Cardinals from swearing an oath, still required of them at that time, to preserve the fund which was so important to the Holy See. And all these plausible theories might have been perfectly logical, but they broke down in the face of certain pertinent facts that were known only to Cardinal Acton, namely, that since 1797 the fund no longer existed, for it was already exhausted. The Cardinals therefore had been permitted to swear an oath to preserve a treasure that no longer existed. Acton refused to be a witness to the deception. Thus all the ingenious arguments that might have been advanced by those who were unaware that the fund was already exhausted would have collapsed.

If we meditate upon such an example as this—it often seems superfluous to reflect upon such obvious cases, but we must think about them and compare them with other situations in life—if we meditate upon such an example as this, we can grasp the difference between concepts rooted in reality and those which are not. Now I must draw your attention to the unreality of ideas today because, as you will see later, this is closely connected with the subject of these lectures, a subject that I must touch upon once again from the point of view of Spiritual Science. I will endeavour to relate the investigations which we have already undertaken to the study of a certain aspect of the Mystery of Christ. My last contribution to this subject will serve as a framework for that aspect of the Christ Mystery which I now propose to examine. But first of all I should like to put before you certain things which are seemingly unrelated to our main theme because they will provide an invaluable background to our studies.

In my book Christianity As Mystical Fact, which appeared some years ago, I ventured to indicate a certain way in which one could approach the Mystery of Christ. This book (which in its new edition was one of the last books to be confiscated by the old régime in Russia) was a first attempt to interpret Christianity from a spiritual standpoint, a standpoint which in the course of centuries has been more or less lost to Christianity during its development in the West. Now I should like to emphasize one thing in particular, for this will determine whether the arguments advanced in my book are valid or not. In this book I have adopted a definite attitude towards the Gospels. I do not wish to enter into further details at the moment, for my point of view is explicitly stated in the book. But if I am justified in my point of view we shall have to assume that the origin of the Gospels is not nearly so late as contemporary Christian theology often assumes, but that an early date must probably be assigned to them. You know that from the standpoint of Spiritual Science the origins of the Gospel teaching are to be found in the ancient Mystery teachings. We must see the Mystery of Golgotha as a fulfilment of these ancient teachings. Now such a spiritual conception will run counter to the exegeses of modern historians and theologians who will regard it no doubt as historically unsound. Now it is fairly evident that the Gospels did not exercise any significant influence during the first century, or at least during the first two-thirds of this century. There are indeed Christian theologians today who doubt whether any evidence can be adduced that in the first century of the Christian era people of consequence thought of, or even believed in, the person of Jesus Christ.

Now it will become increasingly evident that if the careful research of the present day broadens its scope and shows itself to be catholic as well as conscientious, then there will be an end to its many scruples. Of course it is possible to draw all kinds of conclusions from certain discrepancies between the Christian and Jewish records. But the fact that the Apocryphal Gospels, i.e. those not officially recognized by the Christian church, are very little known today and are virtually ignored, especially by Christian theologians, militates against these conclusions. The reason for this lack of recognition is that, to a large extent, Christianity, and especially the Mystery of Golgotha, are not apprehended with sufficient spirituality. There was no real understanding of the Pauline distinction between the psychic and the spiritual man. (Corinthians I, chap. XV, 44, 45.) Consider for a moment our division of man into body, soul and spirit, one of the fundamental conceptions of Anthroposophy. In reality, Paul who was familiar with the atavistic character of the truths of the ancient Mysteries implied the same as we imply today when we speak of soul and spirit as two members of human nature. This distinction between soul and spirit has virtually been lost in the West. But we cannot understand the real nature of the Mystery of Golgotha unless we have a clear understanding of the distinction between psychic man and spiritual man.

Now first of all I should like to cite an example (which I also referred to some years ago), in order to show you that the facts of external history are often falsely interpreted, especially in relation to the recent investigations into the life of Jesus. I refer to the generally accepted view that the Gospels are of late provenance (note 2). Now many objections can be raised against this view on purely historical grounds. It can be shown, for example, that in the year A.D. 70 Rabbi Gamaliel II was involved in a lawsuit with his sister over an inheritance. Rabbi Gamaliel II was the son of Rabbi Simeon who was the son of that Gamaliel of whom Paul was a pupil. The case came before a judge and it was difficult to determine whether the judge was a Roman with leanings towards Christianity, or perhaps a Jew with leanings towards Christianity. Now Gamaliel pleaded that he was the sole heir because, according to the Mosaic law, daughters could not inherit. The judge demurred: “Since you Jews have lost your country the Thora is no longer valid; only the Gospel is valid, and according to the Gospel a sister can also inherit.” There was no straightforward solution. What happened? Gamaliel II was not only covetous, but also cunning. He requested an adjournment of the proceedings. This was granted and in the interval he bribed the judge. At the second trial he appeared before the same judge who reversed the verdict. The judge confessed that at the first trial he had erred, that the Gospel could indeed apply to such cases, but did not annul the Mosaic law. And to confirm this he quoted Matthew V, 17, in the version which we have today, but with the textual variations arising from the Greek text and the Aramaic text of the Gospel which existed at the time when this judgement was pronounced in the year A.D. 70. In his ruling the judge quoted the Matthew Gospel, whilst the Talmud which recounts the story takes the Matthew Gospel for granted.

It would be possible to adduce considerable evidence to show that there is no reliable historical evidence for not assigning an early date to the Gospels. Historical research will one day vindicate completely the evidence from purely spiritual sources which forms the basis of my book Christianity As Mystical Fact.

Now everything relating to the Mystery of Golgotha conceals the most profound mysteries for the present age. These mysteries will be resolved with the progressive advance of Spiritual Science. There are many pointers which indicate that these questions are not so simple as people fondly imagine today. For example, the relationship between Judaism and primitive Christianity in the first century of our era is virtually ignored. There are theologians who study certain Jewish writings in order to find evidence for their various theories. But one can easily demonstrate that these Jewish writings on which they rely did not exist in the first century. One thing appears to be demonstrable historically, namely, that in the second third of the first century a relatively harmonious relationship existed between Judaism and Christianity—in so far as one can speak of Christianity at that period. Generally speaking, when enlightened Jews discussed certain questions with the followers of Jesus Christ they easily arrived at an understanding. One need only recall the case of the celebrated Rabbi Elieser who made the acquaintance of a certain Jacob (as he calls him) towards the middle of the first century. The latter admitted to being a disciple of Jesus and had healed in His name. Rabbi Elieser conferred with the aforesaid Jacob and declared in the course of the conversation that what Jacob had said, and especially the fact that he had healed the sick in the name of Jesus, was in no way contrary to the spirit of Judaism.

Now this relatively easy harmony between Christian and Jew peculiar to earlier times came to an end towards the close of the first century. From that time even enlightened Jews became implacable enemies of everything Christian. The Jewish texts which are held to be of importance today date from the second century and testify to a growing discord between Christian and Jew. As we follow the deterioration of this relationship we see how a hatred of Christianity first emerged in Judaism and was associated with a progressive transformation within Judaism itself. Although the modern Hebrew scholars are versed in the Old Testament from their own standpoint, they are unaware of other forces that were still active in Judaism at the time of the Mystery of Golgotha and so frequently failed to grasp the major issues with which a serious historical investigation of this period is concerned. We must realize that in the first century the learned Jewish Rabbis gave a totally different interpretation of the Old Testament from that which is given today. Since the nineteenth century the capacity to interpret ancient texts has largely been lost. Certain things which still existed even in the eighteenth century as a sacred tradition in the form of truths derived from the old atavistic clairvoyance, no longer had any meaning to nineteenth-century man. Those who speak of such matters today, even when they refer to a much earlier epoch, are regarded as addlepated!

In my last lecture I drew your attention to an important book Des Erreurs et de la Vérité by Saint-Martin (note 3). This book is undoubtedly a late product of its kind since it is inspired by ancient traditions which are now outmoded. None the less it still speaks from out of these traditional insights. I have recently quoted to you several extracts from this book which modern man is at a loss to understand. But if we accept the point of view of Saint-Martin we shall find that his book presents certain ideas which seem absurd to modern man, unless we are prepared to regard them as pure fantasy—and today almost everything of this nature is regarded as fantasy. Saint-Martin suggests that the human race has fallen from spiritual heights to the world of terrestrial existence. Today, many who are not confirmed materialists are still willing to tolerate theoretically the idea that the present human race can be traced back to a far-distant time when, with a certain part of its being, it stood at a far higher level than at the present time. Despite the materialistic character of Darwinism which assumes that man is descended from animal ancestry, there are others however who believe in his divine origin where he was originally in touch with divine traditions. But when we pass from these abstract notions to the concrete statements of Saint-Martin, statements which are found in Saint-Martin only because they are associated with primeval traditions from the ancient epoch of clairvoyance, we discover that modern man is at a loss to understand them. What can the man of today who has a thorough knowledge of chemistry, geology, biology and physiology, etc. and who has also assimilated that curious amalgam called philosophy—what can such a man think when he learns from Saint-Martin that our present human condition is the consequence of the “Fall”. Originally the human race had been differently constituted. Man, according to Saint-Martin, was originally equipped with a crossbow and a coat of mail. Thanks to the coat of mail he was able to prove himself in the hard struggle which was his lot. He has now lost the coat of mail which was originally part of his organism. He was also armed with a lance of bronze which could inflict wounds like fire. With this lance he could overcome elementary beings in the spiritual battle which faced him. And in the place where he originally dwelt he had seven trees at his disposal and each of these trees had 16 roots and 490 branches. He has now forsaken his former dwelling; he has fallen from his high estate.

If one were to claim for these views the same validity and reality as the geologist claims for his theories about primeval ages, I doubt if he would be considered to be in his right mind. One need only come along with all kinds of symbols and allegories and people are satisfied. But Saint-Martin was not speaking symbolically; he was speaking of realities which he believed had really existed. Of course in describing certain things which existed when the Earth in its original state was more spiritual than in later times, he had to appeal to “Imaginations”. [original note 2] But “Imaginations” represent realities; they should not be interpreted symbolically. Their imaginative content must be accepted at its face value. I mention this in passing. I cannot at the moment enter into details. I only wish to show the radical difference between the language of the eighteenth century in which a book such as Des Erreurs et de la Vérité was written and the language which alone passes current today. The style and idiom of Saint-Martin have completely died out.

Since the Old Testament, for example, can only be understood if we are conversant with certain things which are related to imaginative conceptions, it is clear that in the nineteenth century especially the possibility of understanding the Old Testament has been lost. But the further back we go the more we find that at the time of the Mystery of Golgotha there existed in Judaism, in addition to the exoteric Scriptures of the Old Testament, a genuine esoteric doctrine. It is to this esoteric doctrine that must be attributed in large measure the possibility of interpreting the Old Testament in the right way. Now it is impossible to interpret the Bible in the right way unless we evaluate its statements against a background of spiritual facts.

At the time of the Mystery of Golgotha it was Romanism that was most averse to this particular aspect of the Jewish Mysteries. There has hardly ever been perhaps in the history of the world a more deep-seated antagonism than between the spirit of Rome and the Mystery tradition preserved by the initiates of Palestine. We must not, of course, regard the Mystery tradition as it existed in Palestine at that time as Christian, but only as a prophetic prefiguration of Christianity. On the other hand, however, we can only comprehend the ferment within Christianity when we see it against the historical background of the Mystery teachings of Palestine. This Mystery teaching was full of hidden knowledge about the “spiritual man” and provided ample indications of how human cognition could find a path to the spiritual world. Ramifications of this Mystery teaching were also to be found to some extent in the Greek Mysteries and to a lesser extent in the Roman Mysteries. The essence of the Palestinian Mysteries found no place in Romanism, for Rome had evolved a special form of community or social life which was only possible if the spiritual man was ignored. The key to Roman history therefore is to be found in the establishment of a community life under Rome that more or less excluded the spirit. In such a society it would be meaningless to speak of the threefold division of man into body, soul and spirit. The further back we go the more we realize that the understanding of the Mystery of Golgotha in ancient times depended upon this tripartite division of man into body, soul and spirit. Paul for his part spoke of the psychic man and the spiritual man. But this was bound to offend Roman susceptibilities and explains much that followed later.

Now you know that the doctrine which is outmoded today but which in the early centuries sought to preserve the threefold division of man and the cosmos was Gnosticism (note 4). In later centuries Gnosticism was proscribed and finally suppressed so that it disappeared completely. I do not say that it ought to have survived; I simply wish to register the historical fact that Gnosticism held promise of a spiritual conception of a Mystery of Golgotha and was ultimately suppressed. Events now took a strange turn. Roman traditionalism was increasingly influenced by Christianity and the further this influence penetrated the less Rome understood its relationship to the “spiritual man”, and certain gnostic Christians gave increasing offence by continuing to speak of body, soul and spirit. In circles where Catholic Christianity had become the official religion there were repeated attempts to suppress the idea of the spirit. They felt that all reference co the spirit should be ignored, otherwise the old ideas of the tripartite division of man might revive again. So matters pursued their course. When we make a careful study of the early Christian centuries we find that many problems that are usually accounted for in other ways are seen in their true light when we realize that, as Christianity fell increasingly under the influence of Rome, the avowed object of Rome was progressively to eliminate the idea of the spirit. When we recognize that Western Christianity had of necessity to dethrone the spirit, innumerable questions of conscience and of epistomology are resolved. And this development ultimately led to the eighth Ecumenical Council of 869 (note 5). This Council laid down a dogma according to which it was contrary to Christianity to speak of body, soul and spirit, but truly Christian to speak of man as consisting of body and soul alone. The actual wording may not have been quite so explicit, but was later interpreted in this way. At first the Council simply stated that man possessed an intellectual soul and a spiritual soul. This formula was coined to avoid any reference to the spirit as a special entity, for the avowed object of the Council was to suppress all knowledge of the spirit.

This decree had unforeseen consequences. Contemporary philosophers begin their investigations by studying body and soul as if they were independent entities. If you were to ask, for example, a man like Wundt, on what grounds he accepted only the dichotomy of man, he would reply in good faith that it was on factual grounds since, from the evidence of direct observation, there was no sense in speaking of body, soul and spirit, but only of the body which looks outward and of the soul which looks inward. This is self-evident, he would reply. He had no idea that this was the consequence of the decree of the eighth Ecumenical Council. Even today philosophers do not mention the spirit. They follow the dogma laid down by the eighth Ecumenical Council. Precisely why they deny the spirit, though not openly, they do not know, any more than the Roman Cardinals knew what they were swearing to when they took an oath to preserve intact the fund which no longer existed. The real creative forces of history are all too seldom taken into consideration. Today anyone who rejects the conclusion of “unprejudiced science”, as it is called, which maintains that man consists of body and soul alone, is decried as an ignoramus, simply because the scientists themselves are unaware that their assumptions are based on the decrees of the Council of 869. And so it is with many other things. This Council is important because it sheds considerable light upon the evolution of Western thought.

You know that Western Christendom was deeply divided by the schism between the Eastern Church and the Church of Rome on doctrinal questions which still divide them today. The dogmatic ground of dissension—for which, of course, there are other, deep-seated motives—stemmed from the famous question of filioque (note 6). In a later Council (the Orthodox Church recognized only the first seven Councils) the Latin Church recognized the double Procession, namely, that the Holy Ghost proceeds from the Father and the Son. This was declared to be heretical by the Eastern Church which maintained that the Holy Ghost proceeds only from the Father. The great confusion over this dogma could only arise because the conception of the spirit had become blurred. All understanding of the spirit had been gradually lost. This is undoubtedly connected with the fact that, from the beginning of the Fifth postAtlantean epoch onwards, man had to be denied for a time all perception of the spirit. In face of this truth, the events described above are only, so to speak, the tip of the iceberg. We must probe beneath the surface if we are to arrive at a valid point of view which is rooted in reality.

Now the period of evolution which played an important part in the establishment of this dogma of the dichotomy of man has not yet ended. The Christian theologians of the Middle Ages who still subscribed to the existing traditions—for it was only orthodox Church doctrine that maintained that man consisted of body and soul, whilst the alchemists and others who were still familiar with the old traditions knew of course that he was a trichotomy—these theologians knew how difficult it was to hold orthodox opinions whilst at the same time they had to admit that the heretical doctrine of man's trichotomy contained a kernel of truth. We see the frantic attempts of these theologians to evade this issue. If we do not recognize this dilemma we shall fail altogether to understand mediaeval theology.

Now this evolutionary period is far from concluded for it coincides with an important impulse in the development of Western civilization. And because, in the course of the twentieth century, many changes will be wrought which we must be aware of if we wish to understand our present epoch, I must refer to this period once again. Originally (if such a word may be used of something that has arisen in comparatively recent times) the being of man was divided into body, soul and spirit. The course of evolution was such that by the ninth century it had become possible to abolish the spirit. But matters did not rest there. These important changes are simply overlooked today. The complete transformation of thinking by Saint-Martin, for example, has been completely ignored hitherto. Having abolished the spirit, matters did not end there. There is now a growing tendency to abolish the soul in its turn. As yet only the first steps in this direction have been taken; but today the time is ripe for the abolition of the soul. But man fails to recognize contemporary tendencies which are of decisive importance. Already powerful evolutionary impulses are at work which are preparing to abolish the soul (note 7). There will be no need to summon Councils as in the ninth century. Things are done differently today. I must repeat that I have no wish to criticize, I merely place the facts before you.

Considerable progress has been made towards the abolition of the soul in many spheres. The nineteenth century, for example, saw the rise of dialectical materialism which is the basic tenet of (German) social democracy today. If we look upon Engels and Marx as the major “prophets” of dialectical materialism—the Biblical term is perhaps out of place in this context, but we may perhaps risk it here—they are also the direct descendants, historically speaking, of the Church Fathers of the eighth Ecumenical Council. We see here an unbroken line of development. The steps taken by the Church Fathers towards the abolition of the spirit were carried a stage further by Marx and Engels in their comprehensive attempt to abolish the soul. According to the materialistic theory of history spiritual impulses are of no account, the driving forces of history are material forces or economic factors—the struggle for material wellbeing. What appertains to the soul is simply a superstructure on the solid foundation of material processes. It is important to recognize the genuine catholicity of Marx and Engels and to note in these aspirations of the nineteenth century the true consequence of the abolition of the spirit.

The development of the modern scientific outlook is another factor which has contributed to the abolition of the soul. This outlook—I am speaking not of the positive achievements of the scientific “Weltanschauung”, which accepts only the reality of the corporeal and regards everything pertaining to the soul as an epiphenomenon, a superstructure on what is corporeal—this scientific outlook is the direct consequence of that development which we have just seen in the decisive impulses of the eighth Ecumenical Council. But the majority of mankind will probably not believe in this possibility until, originating from certain centres of world evolution, the abolition of the soul will receive more or less legal sanction. It will not be long before decrees are promulgated in several States declaring that those who take seriously the existence of the soul are not of sound mind, and only those will be regarded of sound mind who recognize the “truth”, namely that thinking, feeling and willing are the necessary by-products of certain physiological processes. Various steps have already been taken in this direction, but so long as they are confined to the realm of theory they can have no deep or lasting influence or significance. It is only when they are translated into practice in the social order that they exercise a deep and lasting influence. The first half of the present century will scarcely be over before those who are clear-sighted will be faced with an alarming situation by the abolition of the soul, akin to the abolition of the spirit that occurred in the ninth century.

It cannot be repeated too often that it is insight into these things which matters, insight into the impulses which have determined man's destiny in the course of historical evolution. It is only too true that the materialist education of today induces a more or less soporific condition. It inhibits clear thinking, precludes a healthy perception of reality and blinds man to the really important factors in historical evolution. And so today, even those who would fain satisfy their longing for spiritual knowledge lack the strength of will to kindle an awareness of certain impulses inherent in our evolution and to make serious efforts to see things as they really are.

Now there existed in Palestine certain Mystery teachings which were a preparation for the Mystery of Golgotha and in respect of which the Mystery of Golgotha was seemingly a fulfilment. I referred to this when I said that in the Mystery of Golgotha the greatest mystery drama of all time was enacted on the stage of world history. In that event, we may ask, why did Romanism develop such a strong antipathy to Christianity in connection with the Mystery of Golgotha, and how was it that this apathy entailed in particular the abolition of the spirit?

These things are more closely related than is suspected by those who only study them superficially. Today few are prepared to admit that Marx and Engels are the direct heirs of the Church Fathers. That is of no great moment, but it leads to something of far greater moment if we bear the following in mind. At the trial before the Sanhedrin, which condemned Jesus Christ, the Sadducees played a leading part. Who were the Sadducees (those who have rightly been given the name of Sadducees) (note 8) at the time of the Mystery of Golgotha? They were a sect which wished to eradicate, to suppress everything that proceeded from the ancient Mysteries. They had a fear, a horror of every form of Mystery cult. The courts and the administration were in their hands. They were completely under the influence of the Roman State; in effect they were the servile agents of Rome. There is unmistakable evidence that they purchased preferment for large sums of money and then recouped themselves by dunning the Jewish population of Palestine. It was they who realized—and thanks to their Ahrimanic, materialistic outlook they were quick to perceive this—that Rome was threatened if it should come to be accepted in any way that the drama of Christ was related to the fundamental teachings of the Mysteries. They had an instinctive feeling that Christianity would give birth to something that would gradually overthrow the authority of Rome. And this accounts for those fierce wars of extermination which Rome waged against Judaism in Palestine during the first century and in later centuries. These wars of extermination were prosecuted with the avowed object of exterminating not only the Jews but all those who knew anything of the reality and traditions of the ancient Mysteries. Everything associated in any way with the Mystery teachings, especially in Palestine, was to be destroyed root and branch.

As a consequence of this suppression of the Mystery teachings the perception of the spiritual in man was lost, the path to the spiritual in man was closed. It would have been dangerous for those who later sought to abolish the spirit under the influence of Rome, of Romanized Christianity, if many of those who had been initiated in the ancient Mystery schools of Palestine had still survived, if those who still preserved a memory of the spirit and could still bear witness to the fact that man consisted of body, soul and spirit. The policy of Romanism was to establish a social order in which the spirit had no place, to encourage an evolutionary trend that would exclude all spiritual impulses. This could not have been realized if too many people had known the interpretation of the Mystery of Golgotha that was adumbrated in the Mysteries. It was instinctively felt that nothing of a spiritual nature could emerge from the Roman State. From the union of the Church and the Roman State was born jurisprudence. In this the spirit had no part. It is important to bear this in mind.

It is important to realize that we are now living in an age when we must awaken the spirit once more, so that it can participate in the affairs of men. You can imagine how difficult this will be since materialism is so deeply ingrained. I believe it will be long before it is generally recognized that dialectical materialism is a true continuation of the eighth Ecumenical Council, before people understand the real implication of the term filioque which was responsible for the schism between the Western Church and the Eastern Church, between Rome and Byzantium. Today people are content to speak of these matters in a superficial way, to pass surface judgements. For the understanding of many things we shall have to appeal to feeling, and feeling can be wisely directed if one thing is kept clearly in mind. The feeling to which I refer and with which I will conclude this lecture today is the following:

When we study the history of Europe from the rise of Christianity onwards, we are no longer satisfied with that “fable convenue” which passes for history and which is the hidden cause of so much misery today. And when we have sufficient courage to reject this parody of history, we shall develop a feeling which will serve as a guiding principle in our enquiries into the evolution of Christianity today. We shall discover that nothing has met with so many hindrances, so much incomprehension and misrepresentation as the evolution of Christianity. And nothing has been so difficult as its propagation. When one speaks of miracles, there is no greater miracle than this, namely, that Christianity has survived. Not only has it established itself, but we live in an age when it must prevail, not only against those who would abolish the spirit, but also against those who would abolish the soul. And it will prove victorious, for Christianity will develop its greatest strength in face of bitterest opposition. By actively resisting the abolition of the soul we shall develop the power to perceive the spirit once again. When, under the influence of the spirit prevailing today (you will forgive the misuse of the word in this context) laws will be promulgated declaring those who regard the spirit as a reality to be of unsound mind—of course these laws will not be couched in specific terms, but under the brutal impact of the modern scientific outlook they will find their way on to the statute book—when this new modernized version of the decree of the eighth Ecumenical Council appears, then the time will have come for the spirit to be restored to its rightful place.

We shall then be forced to recognize that vague, nebulous concepts are of no avail. We must become aware of the deep origin, of the deep-seated feelings underlying these nebulous concepts, for they often conceal the materialism to which modern man has succumbed and which he refuses to admit to himself. And because he refuses to admit this to himself, because he will not acknowledge this openly, he pays the penalty; materialism corrupts his thinking. But Saint-Martin says in the more important passages of his book: “These things are not to be spoken of.” Certainly, it will be a long time before certain things can be discussed openly. None the less many things will have to be proclaimed loud and clear in order to awaken mankind to the true state of affairs. And in the not too far-distant future this warning will serve to reveal the origin of those hidden tendencies behind the evolutionism of Darwin, the source from which the sensual, perverse tendencies of the present materialistically orientated Darwinism has sprung.

But I do not wish to end on a melancholy note. I will not pursue the matter further, but simply direct your attention to these questions. Today I wished to prepare an outline plan which will serve as a basis for a special study of the Mystery of Golgotha. In my next lecture I will endeavour to fill in the details.

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Original Notes:

Note 1. Numerals in brackets in the texts refer to Notes by the translator at the end of each lecture.

Note 2. In Spiritual Science the first level of higher consciousness is given the name of “Imagination” or “Imaginative Knowledge”. It is the result of inwardly strengthened thinking, giving rise to a consciousness filled with living images or pictures.

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NOTES BY TRANSLATOR

Note 1. Cardinal Acton—Charles Januarius Acton (1803–47) Cardinal 1842. Uncle of the famous historian, Lord Acton (1834–1902).

Note 2. The dating of the Synoptic Gospels by Protestant theologians is as follows: Matthew, A.D. 70–75; Mark, circa A.D. 65; Luke, A.D. 50–55; and John, post A.D. 100. Roman Catholic theologians give the following dates: Matthew, post A.D. 70; Mark, A.D. 65–75; Luke, A.D. 70–80; John, A.D. 100.

Note 3. Louis Claude de Saint-Martin (1743–1803). Under the pseudonym of “The Unknown Philosopher” wrote on occultism and mysticism. Influenced by Pasqually, Swedenborg and Boehme. Alleged to have founded a Martinist Rite, a modification of the Rite des Elus Coëns. Was a firm opponent of the prevailing materialism of his day and emphasised the need for faith and good works. In later life withdrew from Lodge activities into mysticism.

Note 4. Gnosticism. The word is derived from the Greek gnosis—knowledge. The name “Gnostics” is used to designate widely different sects which flourished in the second and third centuries. They speculated on problems of human destiny and professed to teach a knowledge of God and man. Our knowledge of Gnosticism was for long confined to criticisms by its opponents: Justin, Irenaeus, Clement of Alexandria, Origen, Eusebius, St. Epiphenius and others. The leading exponents of Gnosticism were the Ophites, Simon Magnus, Carpocrates, Basildes, Marcion and Valentinus. Many documents are lost or were destroyed as heretical. Today our knowledge is based upon the Pistis Sophia (fourth century), the Bruce Codex (fifth century), the Codex Berulensis (now lost), the Manichaean writings found at Turfan in Chinese Turkistam (early in this century), the Dead Sea Scrolls and the Gnostic writings in Coptic translation discovered in 1945 at NagHammadi in Egypt, the ancient Chenoboskion. Valuable for further study are: The Gnostics and their remains, ancient and mediaeval, C. W. King, 1887, with descriptive plates of talismans, gems, sigils, etc; The Secret Book of the Egyptian Gnostics, Jean Doresse (from the French), 1960. Very important: The Gnostic Religion, Hans Jonas, Paperback 1963.

In Zeitgeschichtliche Betrachtungen, Erster Teil, lectures VIII and IX, Dr. Steiner tells us that Gnosis was a wisdom knowledge, a “survival of ancient wisdom derived from the old clairvoyant insight into the spiritual world. It was suppressed by dogmatic Christianity from motives of hostility to Mystery wisdom, for Gnosis declared that Christ had descended upon earth through the realms of the spiritual Hierarchies and incarnated in the physical body of Jesus which had been prepared for 30 years to receive the Christ Being.”

Note 5. The eighth Ecumenical Council or the fourth Council of Constantinople, 869, condemned Photius who was responsible for the Greek schism (see filioque). A note in the German edition says that it was the abuse of the Pauline distinction between the “psychic” man and the “spiritual” man which decided the Church of Rome to reject the idea of trichotomy.

Note 6. Filioque controversy. Filioque (“and the Son”) was an addition by the Western Church to the Constantinopolitan Creed, namely, that the Holy Ghost proceeds from the Father and the Son (called the double Procession of the Holy Ghost). This was the origin of the Greek schism and the chief ground of attack upon the Church of Rome by the Orthodox Church, which follows the Byzantine rite. Photius refused to accept the insertion of filioque in the Nicene Creed and the Photian schism finally triumphed in the Orthodox Church. The addition of filioque was first met with at the third Council of Toledo 589, and was defended by Patriarch Paulinus at the Synod of Friuli 796. When introduced into the monastery at Jerusalem by Frankish monks in 847 it met with immediate opposition from Eastern monks. It was adopted at Rome after A.D. 1000 and declared to be a dogma of faith in the fourth Lateran Council 1215.

Note 7. In this context it is interesting to note that, in 1926, at an International Psychological Conference, Pavlov declared that we must abandon the misleading term “soul”. “The proper study of psychology is physiology”, he declared.

Note 8. The Sadducees adhered to the letter of the law. They were the dominant priestly party and were subservient to the Roman procurators of Judaea.

Dear friends;¹ dear ladies and gentlemen! You have chosen to entrust your children’s education to the Waldorf School, which has now been in existence for more than a year. If we want to communicate the Waldorf School’s methods and manner of instruction in a few indications—we do not have time for more than that tonight—it is best to start by mentioning one thing that we need in the Waldorf School much more than in any other school. In this school more that in any other, we need to work with the parents in a relationship of trust if we want to move forward in the right way. Our teachers absolutely depend on finding this relationship of trust with the children’s parents, since our school is fundamentally based on spiritual freedom—by which I do not mean, of course, any phantasmagorical spiritual license on the part of the children. Our school takes its place in our overall culture as an independent school in the best sense of the word. Just think about the otherwise compulsory integration of school life into public life by the civil authorities. Schools have been conceived wholly in the context of the state establishment which they are intended to serve exclusively, supplying the state with human beings of the sort it requires. That this is not also in the interest of truly healthy individual development is the recognition on which the Waldorf School is founded. The Waldorf School is intended to serve healthy human development above all else. All the instruction and education taking place in the Waldorf School are to be built up on the basis of healthy human development.

As you know, people today often say that a child’s individuality should be developed in school, that children should not be force-fed, that we should draw out what is present in each child. This is a very nice principle. There are many, many equally nice principles in the pedagogical literature of the nineteenth and twentieth centuries. In an abstract respect, this pedagogical literature, which is supposed to teach teachers how to teach, is not bad at all. An extraordinary number of good things have been said about education by all kinds of humanitarian people, but we cannot say that these good intentions correspond in all instances to the actual practice of education, as we may call it. And that is what it all depends on for us in the Waldorf School—on building up a real, true practice of education. And I actually do believe that it will be possible to arrive at a true practice of education through cultivating the spiritual life that takes place in our circles in particular, for this is especially intended to enable us to understand the human being better than any other way of cultivating the spiritual life could do. And this applies not only to the adult human being, but also to the child, to the human being in the becoming.

People often believe that they understand growing human beings in the right way. And at least as a general rule—and in fact this is much more often the case than those who are not closely involved with children believe—there is indeed a human relationship in which a very good understanding of the developing human being is present, and that is the relationship of a father or mother to the child. The relationship of a father and mother to their child is a natural one. It is one in which they grow into living with the child, and they have a certain feeling for the right thing to do. Of course they may also do the wrong thing at times, but that is because of more or less unnatural circumstances, because of an unnatural development in their proper fatherly or motherly feeling.

However, when the child grows up and enters the time when the change of teeth begins, then what home can be for the child is no longer enough. If this were not the case, then we would not need to have schools. But at this point the child must go to school, and then the important thing is for the child to receive an education that can guide him or her as a developing individual toward life, consciously and out of an understanding of the nature of the child. In order for this to take place, however, a real understanding of the human being must be alive in the child’s teacher. And a real understanding of the human being actually requires the teacher to be active in the noblest of the sciences, the science of the soul. Because the human being is fashioned out of the entire world, a real knowledge of the human being requires us to look into the whole world with a free and penetrating gaze. Someone who is not sufficiently warmly interested in knowing about the world to focus on it will also not be capable of insight into the human heart and mind, and especially not into the aspect of this that is meant to make a child develop into a complete human being. Anyone who is incapable of feeling everything that exists in the world as the physical element, everything that pervades and governs the world as the soul element, and everything that is contained in it as the spiritual element, will not be able to understand the nature of the child, because there is still present in the child something of the mysterious working of what is brought along when a human being descends from quite different worlds, from spiritual worlds, to the parents from whom he or she takes on a body.

When we observe a child in the first years of life, from week to week and from month to month, it is really the most wonderful thing in the world’s becoming. The world’s most wonderful secrets are revealed when we observe how something that is at first indefinite grows out spiritually through the child’s physical being, how indeterminate features that still bear traces of the merely natural are shaped by the inner element of spirit and soul, how the soul gradually works its way out through the eyes that gaze into life with ever-increasing understanding. It is wonderful to see how children become one with their surroundings, how they recreate almost everything they see there in all that they do in their still clumsy fashion, and how they finally grow together with their surroundings in learning to speak. The first seven years of their life are totally dedicated to growing together with their surroundings in this way. When the children are admitted to school, around the time when they are approaching the change of teeth, then everything we undertake with them must be based on this knowledge of the human being.

However, there is also something else on which it must be based. We may believe that we understand the nature of the growing human being. However, what induces a child to read, write, and do arithmetic must be drawn from the very nature of the growing person, and here we soon notice what a complicated thing it is to truly understand the human being. In our teacher-training courses we may have learned methodically and well how to teach reading and writing and so forth. Then we can make an effort to apply what we learned there, and in practical terms we can even do very well up to a certain point, and yet we achieve nothing in our teaching unless a certain relationship exists between teacher and child, a relationship of real mutual love. That is what we really try to cultivate in our Waldorf School as something that is pedagogically and methodologically just as necessary as mere outer skill. We want an atmosphere of love to be alive in every class, and for instruction to take place on the basis of this atmosphere of love.

But this love cannot be mandated. It is not accomplished by giving sermons on this type of love in teacher-training institutes. Love cannot be taught just like that. But as teachers, we actually need more love than we need for the other aspects of our lives. You see, the amount of love people usually have for their children, no matter how many they may have, is small compared to what a teacher needs. No one has as many children of their own as a teacher usually has to teach in a class. As adults we develop the love of a man for a woman and a woman for a man, and this is also something that is meant to be kept within a narrow circle, because it is not good if love of this sort is divided up among too many personalities. So the love that flows from an individual out into life is always meant to be distributed among relatively few people. Of course we are supposed to love all human beings, but that is kept within certain limits. To include the millions is only possible to a certain extent.

However, it is absolutely necessary for a teacher to have the same degree of love, although possibly in a somewhat different way, for the children in his or her class that parents have for their children or a man for the woman he loves or a woman for the man she loves. It must be the same love and just as intense. It is transferred more to a soul and spiritual level, but it must be present. We are not born with this love; we must acquire it from elsewhere, from a science, from knowledge. This science, however, is not as dry and abstract as today’s natural sciences or scientific activity in general, whose dryness and solemnity have rubbed off on education. We can have love of this sort only as a result of a science that truly deals with the spirit and reveals the spirit, for where a science provides spirit, it also provides love. Thus the cultivation of the spiritual life, the spiritual science, that has led to founding the Waldorf School provides the teachers with this real love. We need this love; everything must be based on it. Even the school’s most matter-of-course methods must be based on it. Above all else, the spirit of understanding the world and the spirit of love must be present in instruction as it is practiced in the Waldorf School, in the education that we want to provide. And this cannot be accomplished with cliches and generalities. It can be accomplished only if we know how to apply in detail and over and over again what we know about the development of the child from month to month and from year to year.

In ordinary education, people nowadays immediately begin to present the child with something that paralyzes the individual’s entire healthy development. Let us look back on the development of humanity for a moment. There have been times—and we cannot be so arrogant as to imagine that people in those times were stupid and childish—when people did not yet learn to read and write in the modern sense. At most, they learned a primitive form of arithmetic. Today we learn to read and write, but we do not learn reading and writing as they first developed out of nonreading and nonwriting; we learn something that has become very rational and conventionalized. When we do not hesitate to teach children the reading and writing that are now customary in our dealings with each other, we are basically using very artificial means to introduce them to something that is foreign to them. When children come to us in the first grade, we must be careful not to forcefeed them with what adults are supposed to be able to do. And now I am going to speak of something that our dear friend Herr Molt already pointed to—that in the Waldorf School children learn to read and write somewhat later than in other schools. There are good reasons for this. In many respects, it is a mistake to learn to read and write as early as this happens in other schools. The point is not to make the children acquire certain capabilities as quickly as possible, but rather to teach them to be good and capable people later on in life, people who do not make life difficult for themselves. Outer circumstances can make life difficult enough for many people as it is; we do not need an inner feeling of weakness or inability messing up our lives. We must find a method of teaching reading and writing very carefully and on the basis of the children’s natural tendencies and skills.

Let me just mention that we start by first letting the children draw certain forms from which the forms contained in the letters of the alphabet are developed. We let the children get into reading by starting with writing, because the more we start from something that has its basis in the entire human being, the better it is for the children’s development. In reading and writing as we adults use them to interact with each other or to learn about things belonging to spiritual or other aspects of life, the signs for letters, the signs constituting our words, have become something very conventionalized. Ancient peoples still used a pictorial script that contained something concrete. There was still a connection between what was used to express something in writing and what was being expressed. In our letters, however, it is no longer possible to recognize anything of what is being expressed. Thus if we simply teach children these letters as the end result of a long process of development, we are forcing them into something that is foreign to them. Instead, we must lead the children in a sensible way from things they enjoy drawing, from something that comes from their whole being, to the shapes of the letters. Only afterwards can we develop reading on the basis of this.

I have tried to use this example to show you the thrust of our art of education—to really read in growing human beings what we are meant to do with them. Those who understand human nature are well aware of how things are connected in life. We often do not observe much of what is most important in life. We often find people—and today they are much more numerous than we believe—who take no real pleasure in anything, who tire very easily, and who grow old before their time—at least inwardly with regard to their souls—and so on. We are not clear as to the origin of this. It comes from the fact that as children in the sixth, seventh and eighth years of life, they were not taught writing and reading in the right way. Those who understand human nature know that children who learned to read in the right way, who were not force-fed at age six or seven but learned to read and write naturally, may master reading and writing a bit later, but they will take along what they gained from learning to read and write as a real gift that they will have for the rest of their lives.

If we drum it into them in all kinds of artificial ways that disregard their natural tendencies and developmental possibilities, we can get children to read and write at seven-and-a-half, but in many respects we will have crippled these children’s souls for life. In contrast, if we have gone about it in the right way, the children only learn to read and write at age eight, but life forces develop in them as they are learning. That is what we want. While the children are in school, we want them to acquire life forces, forces with effects that will last for their entire lives.

As inhabitants of Central Europe, you do not need to be told that we find ourselves in a terrible situation today. The misery and suffering are truly not becoming any less, but are increasing almost from day to day. And it can be said that much of this stems simply from the fact that people can no longer find their way into life in the right way; they can no longer adapt to life. To be sure, the most important time with regard to people finding their way into life is not their school years, but a much later time, the time when they are in their twenties, between the ages of twenty and thirty. This is the time that earlier ages (which we cannot and do not want to wish back) called the transition from apprenticeship to mastery. There is sometimes something extremely sensible in the designation of such transitions.

This is the time in which people actually fully grow up. They must then find a way to become skillful in life. Then something happens that I would like to compare to the following image taken from nature. Let me remind you of a certain river that flows through Carinthia and Krain. As it flows from its source, it is known as the Poik. Then it disappears into a hole and is no longer visible. After a time it comes to the surface again. It is the same river; it has simply flowed underground for a while, but now as it continues above ground, it is called the Unz. Then it again disappears and flows underground. When it surfaces again, it is known as the Laibach. It surfaces again and again; it is the same water, but sometimes it flows underground.

It is also like this in a human life. There is something present in human life in the second, third, fourth, fifth, sixth, and seventh years of life, and also during the school years, in the form of children’s urge to play. Everything that belongs to children’s play is especially active at this age. Then, like the river, it sinks below the surface of human life. Later, when sexual maturity arrives and other things happen, we see that this urge to play is no longer active in the same way. But when people enter their twenties, the same thing that was present in play surfaces again. However, it no longer functions as the urge to play; it is now something different. It has now become the way in which the individual can find his or her way into life. And in fact, if children are allowed to play in the right way according to their particular potentials, when they are introduced to the right games, then they will be able to adapt to life in the right way. But if we miss out on something about the nature of the child in the games we introduce, the children will also lack skill in finding their place in life. This is how these things are related: The urge to play, the particular way in which a child plays, disappears and sinks below the surface of life. Then it resurfaces, but as something different, as the skill to adapt to life. There is an inner coherence in life throughout all its stages. We need to know this in order to teach children in the right way.

For example, there is a very important point in time in the life of a child that may sometimes come a bit earlier, sometimes a bit later, but always falls approximately between the ninth and tenth years of life. At this point in a person’ life, a lot depends on having the right feeling of admiration and respect for one’s teacher. Of course, this feeling should also be present at other times, but at this moment in life something essential is being decided for the child. It is really of extraordinarily great significance. That is why the art of education is so difficult to achieve—it rests on a thorough understanding of the human being. Many things that show up at later stages of life and cause a great deal of unhappiness, preventing people from finding their place in life and making them incapable of working, even causing them to develop tendencies toward physical illnesses, all stem from the fact that as children they were not dealt with in the right way between their ninth and tenth years of life. We do not believe this today, but it really is so. Until the ninth or tenth year of life, we must try to keep the children occupied with instructional material that does not force them to think about themselves too much. Instead, they should be thinking about things that are out there in life. Then, between the ninth and tenth years of life, we must begin to present them with concepts and images of plants and animals that help them make a transition from thinking about the world to thinking about themselves. All of our teaching must be designed to introduce things at the right moment, when the inner nature of the child requires it, so to speak.

What I am indicating to you in just a few words is actually a highly developed study of the human being on the basis of spiritual science. This is what makes it possible to develop a real art of education. This art of education, based on a truly spiritual scientific understanding of the human being, is meant to govern the entire Waldorf School; it is meant to be the spirit that prevails there. And in fact, we believe that much of what is so painful in our day and age is crying out for the next generation to be made good and capable through an education of this sort. We also believe that if parents understand why they are entrusting their children to a school that is set up on the basis of a real and thorough understanding of the human being, they also really understand what our present times demand. What we need in this school comes about through a relationship of this sort between the parents and the school. This is a part of how we work. If the children who come to school in the morning are sent off by parents who understand the school and therefore have the right kind of love for it, then the children will also be able to have the right experience of what is meant to come to meet them, more than anything else, when they open the door to the school and meet their teachers with the love that is the only source of truly appropriate instruction and education.

When what we introduce is presented at the right moment and lies within the children’s abilities and potentials, it becomes a source of revitalization for the children for their entire lives. And when the parents of our children realize that we are actually working to produce people who will be both fit for and able to question a life that will become ever more difficult in decades to come, these parents will relate to the school in the right way. Our work must rest on the understanding of the parents. We cannot work in the same way as other schools that are protected by the state and by authorities of all sorts. We can only work only if we are met by an understanding community of parents. We are aware of what we are being given in the children in this school, whom we are trying to educate out of a true understanding of the human being and of what subjects can be employed at any given time. This is the awareness out of which our teachers can teach best. If, out of this awareness, we always try to give these children the best that can be given to them, then we need to have this school surrounded by a wall of parental understanding like the walls of a fortress. We love our children here; we teach on a basis of understanding the human being and of loving children, while around us a different love grows up, the parents’ love for the being of our school. Given the lack of understanding and questionable moral development that we face today, it is only within this community that we are really able to work toward a future in which human beings will thrive.

The work that is to be done in this direction may be limited to a small community, but much can come out of this small community if it always meets the school with the right understanding.

Our teachers need an awareness of this sort because they lack all the compulsory disciplinary measures that teachers in other schools have to back them up, as it were. But nothing reasonable will ever happen in human life as a result of coercion. In order to be able to work in freedom, we need the parents to understand how we try to do this. And the fact that a very considerable number of people have been found who are sending their children to the Waldorf School demonstrates that at least a start has been made toward this understanding. We would like it to spread more and more, of course; we would like more and more people to realize that something good can come about only through a real, true art of education. But especially on evenings like tonight, we must be glad that we can come together in the spirit of wanting to bring about a better future for humanity by working together with those who are trying to raise and educate the generations to come in the sense of real knowledge of and love for the human being.

Of course it is not possible, even with the best of will, to fully achieve the ideal that hovers before us on our first attempt; something, however, has been achieved. To begin with, too, what we are doing will not meet with a full and thorough understanding. It is possible that many things will be misunderstood. Under certain circumstances, it will be possible for people to say, “Well, in this school some children are not being hit often enough. There are surely some children who need to be hit, either literally or figuratively.” Such things are sometimes said, but not out of a thorough understanding of, or love for, the human being. There are methods that may work more slowly, but are more certain to develop the good in a person than any unnatural compulsory disciplinary measures. An understanding of some of these things can be achieved only gradually.

You know, I was recently told about one boy who came to the school only a short time ago, but has put in a lot of thought and also really learned something fundamental here with us. He said, “I don't know; I used to be in another school where we learned arithmetic and mathematics and geometry and all kinds of things; and now I'm supposed to become a good, capable person, but in this school I'm not learning any math at all. What am I going to amount to if I don't learn any math?” Where did this boy get the idea that he was not going to learn any math? You see, we try to accomplish under natural circumstances what other schools attempt to achieve by scheduling, by herding the children from one subject to another so that they never have time to concentrate on anything. So that the children can really work their way into a subject, we teach the same subject for weeks at a time during the main lesson of the day, for two hours each morning. We do not jump from one lesson to the next or from one subject to the next; we only change subjects after a while. Now this boy arrived at a time when mathematics was not being taught, so he thought that he was not going to learn any math at all. Later, of course, he noticed that he was then concentrating on math rather than being driven on to something different in each lesson; he was learning math more thoroughly. It is easy for misunderstandings of this sort to arise, even if they are not all as obvious as in this case. In the Waldorf School, many things look different from what we were used to earlier, so we should not be too quick to judge.

The things we foster really are drawn from what I have called “understanding the human being.” This is characteristic of our school. It is also the reason why, as far as we can tell, the children are extraordinarily happy to come to school. I come to the school from time to time and take part in the lessons. We are striving to work out of the nature of the child in such a way that the children feel that they want to know the things we intend them to know, to be able to do the things we intend them to be able to do, rather than having the feeling that things are being forced upon them. This has to be developed in a way specific to each subject, since each one is different.

Next, all instruction must be pervaded by a specific educational principle that can be attained only if the teachers themselves are fully involved in spiritual activity. It is not possible for them to do this if they are not aware of their responsibility to the spiritual life. However, ladies and gentlemen, it is only possible to take up this great responsibility toward the spiritual life if it is not being replaced for us by a merely external feeling of responsibility. If we proceed simply according to what is prescribed for a single school year, we feel relieved of the need to research week by week both what we are to take up in school with regard to the individual subject, and how we are to present it. It should be characteristic of our teachers that they draw again and again from the living spiritual source. In doing so, they must feel responsible to the spiritual life and know that the spiritual life is free and independent. The school must be self-administrating; teachers cannot be civil servants. They must be fully their own masters, because they know a higher master than any outer circumstance, the spiritual life itself, to whom they stand in a direct connection that is not mediated by school officials, principals, inspectors, school boards, and so forth. The activity of teaching, if it is really independent, requires this direct connection to the sources of spiritual life.² Only teachers who possess this direct connection are then able to convey the spiritual source to the children in their classes. This is what we want to do; this is what we are striving to accomplish more and more. In the time since we began our work, we have carefully reviewed from month to month how our principles are working with the children. In the years to come, some things will be carried out in line with different or more complete points of view than in previous years. This is how we would like to govern this school—out of an activity that is direct and unmediated, as indeed it must be if it flows from spiritual depths.

You absolutely do not need to be afraid that we are trying to make this school into one that represents a particular philosophy, or that we intend to drum any anthroposophical or other dogmas into the children. That is not what we have in mind. Anyone who says that we are trying to teach the children specifically anthroposophical convictions is not telling the truth. Rather, we are trying to develop an art of education on the basis of what anthroposophy means to us. The “how” of educating is what we are trying to gain from our spiritual understanding. We are not trying to drum our opinions into the children, but we believe that spiritual science differs from any other science in filling the entire person, in making people skillful in all areas, but especially in their dealings with other human beings. This “how” is what we are trying to look at, not the “what.” The “what” is a result of social necessities; we must apply our full interest to deriving it from a reading of what people should know and be able to do if they are to take their place in our times as good, capable individuals. The “how,” on the other hand, how to teach the children something, can only result from a thorough, profound and loving understanding of the human being. This is what is meant to work and to prevail in our Waldorf School.

This is what I wanted to tell you, my dear friends—to point out how on the one hand we need our children’s parents to be really sincere friends of our school. The more we are able to know that this is the case, the better and more forcefully we will be able to accomplish our intentions for the school. We need to have an ongoing activity of love for teaching, of love for dealing with children, among our faculty and among all those who are connected to our teaching. This will be accomplished if a real spiritual life, a spiritual life that has honest and upright intentions with regard to humanity’s spiritual, economic and political upswing and progress, stands behind our faculty and all those having to do with our school. It will be accomplished if the attitude toward teaching and the skill in teaching that are to be at work in our school are surrounded by a wall of parents who approach us with understanding and are devoted to our school in sincere friendship. If we have these friends, then the work of our school will succeed, and we can be convinced, ladies and gentlemen, that by doing what is good for our school and our children we will also be doing what is good for all of humanity as it is meant to evolve in the future. To work in the right way for education, for schooling, also means to work seriously and truly for human progress.

From the discussion

Herr Molt thanked Dr. Steiner for his lecture and encouraged the parents to ask questions and make their wishes known.

People complained that the children in the second grade could not yet read as well as those in the public school, and that because the subjects were being taught in blocks, the children always lost their connection to what had been done before.

Dr. Steiner replied:

With regard to reading and writing at the right time, I would still like to say the following: In line with what we are accustomed to today, it is certainly somewhat depressing to see a child going into the second grade who still cannot correctly rattle off what is there on the paper in the form of little ghosts. However, experience contradicts this and teaches us to know better. You see, we do not necessarily have to assess life only in terms of very short spans of time. I have met people who at the age of eighteen or nineteen were able to put their reading and writing to extremely good and skillful use, for instance because of being obliged to take up a career at an early age, as life sometimes demands of us. I have met people who found their place in a profession at an early age with considerable skill, and I have known others who did this with less skill. Now, do some research and find out whether, among these people whom life forced to embark on a career at age eighteen or nineteen, the ones who did so with skill are the ones who learned early, much too early, to rattle off what the little ghosts on the paper said, or whether it was the ones who learned to do this somewhat later. At issue here is whether things were learned in the right way for real life. This is what our method adheres to very carefully. I would like to make you aware that we often do not observe these things in their appropriate context in life. I have met people who had a very, very good style of writing, who wrote good letters. It was possible to research the circumstances to which they owed this. And I must confess quite openly that I discovered that in most cases they were people who had still made the most awful mistakes at age eight or nine. They only learned to shed these mistakes at age ten or eleven, but that is how they came by their special skill. These things are complicated, and we have to consider how our methods of instruction proceed from a comprehensive understanding of the human being. Then we will get used to the fact that many things become accessible to the children at different times from what we are used to. If it had always been the case that there had been strict rules about these things—"It is harmful for children to learn to read before the age of eight”—then no one today would be surprised when they still cannot read, but now we think this is a bad thing. There is something in this that you just said yourselves: The Waldorf School is supposed to lead to the right thing, not to make compromises with what is false.

As to what was said about it being difficult for the children to get back into a subject when they have been away from it for a while, what is important here is that we not judge the success of the school by what happens in the very next block of time. For the life of the mind, we need something similar to what happens in our physical life: We cannot be awake all the time; we must also sleep. When we do not sleep, we also cannot be properly awake in the long run. When the children have been taught for a couple of years according to this method, in which things do not always proceed at a constant pace but are removed from the children’s view now and then, you will be able to convince yourselves how thoroughly they have taken possession of these things. After a couple of years you will probably come to a different conclusion than you do now on the basis of first impressions. Of course we are exposed to misunderstandings on some counts. However, perhaps what now puts people off will prove its worth over the years. We must wait and see.

Two additional questions addressed the points of whether Waldorf school students would be able to take the Abitur,³ and of whether it would not be possible to assign homework.

Dr. Steiner responded:

It is certainly a matter of principle with us that the children should not be deprived of any possibility to take their place in life as we know it at present. There are certain things we have to do as a consequence of our pedagogical and methodological viewpoints, but these must be compatible with guiding the children into life in ways that do not cause them any outer difficulties. I formulated this principle myself, and it is being implemented as best we possibly can, especially in the most important points. With this in mind, I also drew up a document, an educational contract of a sort, that takes these two things into account.⁴ We teach without regard for the interim educational goals that are set for the individual grades in other schools until our children are nine years old and have completed the third grade. After all, in order to do justice to what follows from a real recognition of the children’s needs and to meet the demands of a real philosophy of education, we need a certain amount of leeway, don't we? After this amount of time, we can then take into account what is required of us by law for all kinds of underlying reasons. So, by age nine we want the children to have come far enough that they would be able to transfer to any other school. After that, we again allow ourselves some leeway until they are twelve, so that we can again practice an appropriate education during this time. At age twelve, any child is again able to transfer to another school. The same thing will apply at age fifteen and again at the Abitur: If we are lucky enough to be able to continue adding grades to the school and to take the children all the way to the Abitur; then they will be far enough along to take the exam at the usual age. Of course it is always possible that there will be an examiner somewhere who insists that the young people from the Waldorf School cannot do a thing. It is always possible for the examiners to flunk someone if they so choose, or to give the slow ones a good grade and flunk the smart ones. We cannot guarantee that this will not happen. As a general rule, however, where we can do better than what is done outside, we must do better, in spite of the fact that we must avoid putting obstacles in the children’s way when it comes to meeting the outer demands of life. To be sure, this is at best a second choice. It would be better if we could also establish colleges, but that cannot be, so we must be content with the second choice in this instance.

We should never fail to consider what it means for a real art of education when children are given assignments that we cannot make them complete. It is much, much better to refrain from giving compulsory homework, so that we can count on having the children do what they do with real pleasure and conviction, rather than constantly giving assignments which some children will not complete anyway. It is the worst thing in education to constantly give assignments that are not carried out. It demoralizes the children in a terrible way. We must be especially careful to comply with these more subtle educational principles. The children who want to work have plenty to do, but there should be no attempt at coercion on the part of the school. Instead, if we absolutely want the children to work at home, we should make the effort to encourage them to do so voluntarily. There will always be enough for them to do. But we should not let the tendency arise to work counter to the principles of a really appropriate art of education by moving toward coercion.

• 1. The wording of this speech and of the discussion that follows was revised by Rudolf Steiner himself for publication in the Mitteilungsblatt für die MitZlieder des Vereins Freie Waldorfschule [Newsletter for Members of the Independent Waldorf School Association], March 1922, Vol. 2.
• 2. On truly independent educational activity and the threefolding of the social organism, see Rudolf Steiner’s Towards Social Renewal, Rudolf Steiner Press, Bristol, England, 1992, [Die Kernpunkte der sozialen Frage in den Lebensnotwendjgkeiten der Gegenwart und Zukunft (1920)], GA 23, 1976, and The Renewal of the Social Organism, Anthroposophic Press, Spring Valley, NY, 1985, in GA 24, Aufsätze iiber die Dreigliederung des sozialen Organismus und zur Zeitlage 1915-1921, 1961.
• 3. The German school-leaving examination that qualifies a student for university entrance.
• 4. When the Waldorf School was founded, Rudolf Steiner had submitted a memorandum to the authorities in which the agreement was recorded that at the conclusion of the third, sixth and eighth grades its students were to be at the same level of learning as their counterparts in the public schools. Within these time-periods, however, the School was guaranteed complete freedom of instruction.

At this point of our educational studies I want to interpolate some remarks referring to the arrangements which were made in the Waldorf School in order to facilitate and put into practice those principles about which I have already spoken and shall have more to say in the coming lectures.

The Waldorf School in Stuttgart was inaugurated in the year 1919 on the initiative of Emil Molt, [Director of the Waldorf-Astoria cigarette factory.] with the purpose of carrying out the principles of anthroposophical education. This purpose could be realised through the fact that the direction and leadership of the school was entrusted to me. Therefore when I describe how this school is organised it can at the same time serve as an example for the practical realisation of those fundamental educational principles which we have been dealing with here.

I should like to make clear first of all that the soul of all the instruction and education in the Waldorf School is the Teachers' Conference. These conferences are held regularly by the college of teachers and I attend them whenever I can manage to be in Stuttgart. They are concerned not only with external matters of school organisation, with the drawing up of the timetable, with the formation of classes and so on, but they deal in a penetrative, far-reaching way with everything on which the life and soul of the school depends. Things are arranged in such a way as to further the aim of the school, that is to say, to base the teaching and education on a knowledge of man. It means of course that this knowledge must be applied to every individual child. Time must be devoted to the observation, the psychological observation of each child. This is essential and must be reckoned with in actual, concrete detail when building up the whole educational plan. In the teachers' conferences the individual child is spoken about in such a way that the teachers try to grasp the nature of the human being as such in its special relationship to the child in question. You can well imagine that we have to deal with all grades and types of children with their varying childish talents and qualities of soul. We are confronted with pretty well every kind of child, from the one whom we must class as being psychologically and physically very poorly endowed to the one—and let us hope life will confirm this—who is gifted to the point of genius.

If we want to observe children in their real being we must acquire a psychological faculty of perception. This kind of perception not only includes a cruder form of observing the capacities of individual children, but above all the ability to appraise these capacities rightly. You need only consider the following: One can have a child in the class who appears to be extraordinarily gifted in learning to read and write, or seems to be very gifted in learning arithmetic or languages. But to hold fast to one's opinion and say: This child is gifted, for he can learn languages, arithmetic and so on quite easily—this betokens a psychological superficiality. In childhood, say at about 7, 8 or 9 years old the ease with which a child learns can be a sign that later on he will develop genius; but it can equally well be a sign that sooner or later he will become neurotic, or in some way turn into a sick man. When one has gained insight into the human being and knows that this human being consists not only of the physical body which is perceptible to the eye, but also bears within him the etheric body which is the source of growth and the forces of nourishment, the cause whereby the child grows bigger; when one considers further that man also has an astral body within him, the laws of which have nothing whatever to do with what is being physically established but on the contrary work destructively on the physical, and destroy it in order to make room for the spiritual; and furthermore when one considers that there is still the ego-organisation which is bound up with the human being, so that one has the three organisations—etheric body, astral body, ego-organisation and must pay heed to these as well as to the perceptible physical body—then one can form an idea of how complicated such a human being is, and how each of these members of the human being can be the cause of a talent, or lack of talent in any particular sphere, or can show a deceptive talent which is transient and pathological. One must develop insight as to whether the talent is of such a kind as to have healthy tendencies, or whether it tends towards the unhealthy.

If as teacher and educator, one represents with the necessary love, devotion and selflessness the knowledge of man of which we have been speaking here in these lectures, then something very definite ensues. In living together with the children one becomes—do not misunderstand the word, it is not used in a bragging sense—one becomes ever wiser and wiser. One discovers for oneself how to appraise some particular capacity or achievement of the child. One learns to enter in a living way into the nature of the child and to do so comparatively quickly.

I know that many people will say: If you assert that the human being, in addition to his physical body, consists of super-sensible members, etheric body, astral body and ego-organisation, it follows that only someone who is clairvoyant and able to perceive these super-sensible members of human nature can be a teacher. But this is not the case. Everything perceived through imagination, inspiration and intuition, as described in my books, can be examined and assessed by observing the physical organisation of the child, because it comes to expression everywhere in this physical organisation.

It is therefore perfectly possible for a teacher or educator who carries out his profession in a truly loving way and bases his teaching on a comprehensive knowledge of man, to speak in the following way about some special case: Here the physical body shows signs of hardening, of stiffening, so that the child is unable to develop the faculties which, spiritually, are potentially present, because the physical body is a hindrance. Or, to take another case, it is possible that someone might say: In this particular child, who is about 7 or 8 years old, certain attributes are making their appearance. The child surprises us in that he is able to learn this or that very early; but one can observe that the physical body is too soft, it has a tendency which later on may cause it to run to fat. If the physical body is too soft, if, so to say, the fluid element has an excess of weight in relation to the solid element, then this particular tendency causes the soul and spirit to make themselves felt too soon, and then we have a precocious child. In such a case, during the further development of the physical body, this precocity is pushed back again, so that under certain conditions everything may well be changed and the child become for the whole of life, not only an average person, but one even below average. In short, we must reckon with the fact that what external observation reveals in the child must be estimated rightly by means of inner perceptiveness, so that actually nothing whatever is said if one merely speaks about faculties or lack of faculties.

What I am now saying can also be borne out by studying the biographies of the most varied types of human being. In following the course of the spiritual development of mankind it would be possible to cite many a distinguished personality who in later life achieved great things, but who was regarded as a child as being almost completely ungifted and at school had been, so to say, one of the duffers. In this connection one comes across the most remarkable examples. For instance there is a poet who at the age of 18, 19 and even 20 was held to be so ungifted by all those who were concerned with his education that they advised him, for this very reason, not to attempt studying at a higher level. He did not, however, allow himself to be put off, but continued his studies, and it was not so long afterwards that he was appointed inspector of the very same schools that it had not been thought advisable for him to attend as a young man. There was also an Austrian poet, Robert Hamerling, who studied with the purpose of becoming a teacher in a secondary school (Gymnasium). In the examination he obtained excellent marks for Greek and Latin; on the other hand he did not pass muster for the teaching of the German language, because his essays were considered to be quite inadequate. Nevertheless he became a famous poet! We have found it necessary to separate a number of children from the others, either more or less permanently or for a short time, because they are mentally backward and through their lack of comprehension, through their inability to understand, they are a cause of disturbance. These children are put together into a special class for those who are of limited capacity. This class is led by the man who has spoken to you here, Dr. Schubert, whose very special qualities make him a born leader of such a class. This task calls indeed for special gifts. It needs above all the gift of being able to penetrate into those qualities of soul which are, as it were, imprisoned in the physical and have difficulty in freeing themselves. Little by little they must be liberated. Here we come again to what borders on physical illness, where the psychologically abnormal impinges on what is physically out of order. It is quite possible to shift this borderland, it is in no way rigid or fixed. Indeed it is certainly helpful if one can look behind every so-called psychological abnormality and perceive what is not healthy in the physical organism of the person in question. For in the true sense of the word there are no mental illnesses; they are brought about through the fact that the physical does not release the spiritual.

In Germany today [just after the First World War.] we have also to reckon with the situation that nearly all school children are not only undernourished, but have suffered for years from the effects of under-nourishment. Here therefore we are concerned with the fact that through observing the soul-spiritual and the physical-corporeal we can be led to a comprehension of their essential unity. People find it very difficult to understand that this is essential in education. There was an occasion when a man, who otherwise was possessed of considerable understanding and was directly engaged in matters pertaining to schools, visited the Waldorf School. I myself took him around for days on end. He showed great interest in everything. But after I had told him all I could about one child or another—for we spoke mostly about the children, not about abstract educational principles, our education being based on a knowledge of man—he finally said: “Well and good, but then all teachers would have to be doctors.” I replied: “That is not necessary; but they should certainly have some medical knowledge, as much as a teacher needs to know for his educational work.”

For where shall we be if it is said that for some reason or another, provision cannot be made for it, or the teachers cannot learn it? Provision simply must be made for what is required and the teachers must learn what is necessary. This is the only possible standpoint. The so-called normal capacities which man develops, which are present in every human being, are best studied by observing pathological conditions. And if one has learned to know a sick organism from various points of view, then the foundation is laid for understanding a soul endowed with genius. It is not as though I were taking the standpoint of a Lombroso [Italian criminologist.] or someone holding similar views; this is not the case. I do not assert that genius is always a condition of sickness, but one does actually learn to know the soul-spiritual in learning to know the sick body of a child. In studying the difficulties experienced by soul and spirit in coming to outer manifestation in a sick body, one can learn to understand how the soul seizes hold of the organism when it has something special to express.

So education comes up against not only slight pathological conditions, such as are present in children of limited capacity, but it meets what is pathological in the widest sense of the word. This is why we have also introduced medical treatment for the children in our school. We do not, however, have a doctor who only practises medicine and is quite outside the sphere of education, but our school doctor, Dr. Kolisko, is at the same time the teacher of a class. He stands completely within the school as a teacher, he is acquainted with all the children and is therefore in a position to know the particular angle from which may come any pathological symptom appearing in the child. This is altogether different from what is possible for the school doctor who visits the school on certain formal occasions and judges the state of a child's health on what is necessarily a very cursory observation. Quite apart from this, however, in the teachers' conferences no hard and fast line is drawn between the soul-spiritual and physical-corporeal when considering the case of any particular child. The natural consequence of this is that the teacher has gradually to acquire insight into the whole human being, so that he is just as interested in every detail connected with physical health and sickness as he is in what is mentally sound or abnormal.

This is what we try to achieve in the school. Each teacher should have the deepest interest in, and pay the greatest attention to the whole human being. It follows from this that our teachers are not specialists in the ordinary sense of the word. For in effect the point is not so much whether the history teacher is more or less master of his subject, but whether by and large he is the kind of personality who is able to work upon the children in the way that has been described, and whether he has an awareness of how the child is developing under his care.

I myself was obliged to teach from my 15th year onwards, simply in order to live. I had to give private lessons and so gained direct experience in the practice of education and teaching. For instance, when I was a very young man, only 21, I undertook the education of a family of four boys. I became resident in the family, and at that time one of the boys was 11 years old and he was clearly hydrocephalic. He had most peculiar habits. He disliked eating at table, and would leave the dining room and go into the kitchen where there were the bins for refuse and scraps. There he would eat not only potato peelings but also all the other mess thrown there. At 11 years old he still knew practically nothing. An attempt had been made, on the basis of earlier instruction which he had received, to let him sit for the entrance examination to a primary school, in the hope that he could be received into one of the classes. But when he handed in the results of the examination there was nothing but an exercise book with one large hole where he had rubbed something out. He had achieved nothing else whatever and he was already 11 years old. The parents were distressed. They belonged to the more cultured upper-middle class, and everybody said: The boy is abnormal. Naturally when such things are said about a child people feel a prejudice against him. The general opinion was that he must learn a trade, for he was capable of nothing else. I came into the family, but nobody really understood me when I stated what I was prepared to do. I said: If I am given complete responsibility for the boy I can promise nothing except that I will try to draw out of the boy what is in him. Nobody understood this except the mother, with her instinctive perception, and the excellent family doctor. It was the same doctor who later on, together with Dr. Freud, founded psycho-analysis. When, however, at a later stage it became decadent, he severed his connection with it. It was possible to talk with this man and our conversation led to the decision that I should be entrusted with the boy's education and training.

In eighteen months his head had become noticeably smaller and the boy was now sufficiently advanced to enter a secondary school (Gymnasium). I accompanied him further during his school career for he needed extra help, but nevertheless after eighteen months he was accepted as a pupil in a secondary school. To be sure, his education had to be carried on in such a way that there were times when I needed hours in order to prepare what I wanted the boy to learn in a quarter of an hour. It was essential to exercise the greatest economy when teaching him and never to spend more time on whatever it might be than was absolutely necessary. It was also a question of arranging the day's timetable with great exactitude: so much time must be given to music, so much to gymnastics, so much to going for walks and so on. If this is done, I said to myself, if the boy is educated in this way, then it will be possible to draw out of him what is latent within him. Now there were times when things went quite badly with my efforts in this direction. The boy became pale. With the exception of his mother and the family doctor people said with one accord: That fellow is ruining the boy's health!—To this I replied: Naturally I cannot continue with his education if there is any interference. Things must be allowed to go on according to our agreement. And they went on.

The boy went through secondary school, continued his studies and became a doctor. The only reason for his early death was that when he was called up and served as a doctor during the world war he caught an infection and died of the effects of the ensuing illness. But he carried out the duties of his medical profession in an admirable way. I only bring forward this example in order to show how necessary it is in education to see things all round, as a whole. It also shows how under certain definite educational treatment it is possible in the long run to reduce week by week a hydrocephalic condition.

Now you will say: Certainly, something of this kind can happen when it is a case of private tuition. But it can equally well happen with comparatively large classes. For anyone who enters lovingly into what is put forward here as the knowledge of man will quickly acquire the possibility of observing each individual child with the attention that is necessary; and this he will be able to do even in a class where there are many pupils. It is just here however that the psychological perception of the kind which I have described is necessary, but this perception is not so easily acquired if one goes through the world as a single individual and has absolutely no interest in other people. I can truly say that I am aware of what I owe to the fact that I really never found any human being uninteresting. Even as a child no human being was ever uninteresting to me. And I know that I should never have been able to educate that boy if I had not actually found all human beings interesting.

It is this width of interest which permeates the teachers' conferences at the Waldorf School and gives them atmosphere, so that—if I may so express myself—a psychological mood prevails throughout and these teachers' conferences then really become a school based on the study of a deep psychology. It is interesting to see how from year to year the “college of teachers” as a whole is able to deepen its faculty for psychological perception. In addition to all that I have already described, the following must also be stated when one comes to consider the individual classes. We do not go in for statistics in the ordinary sense of the word, but for us the classes are living beings also, not only the individual pupils. One can take some particular class and study it for itself, and it is extraordinarily interesting to observe what imponderable forces then come to light. When one studies such a class, and when the teachers of the different classes discuss in college meeting the special characteristics of each class, it is interesting for instance to discover that a class having in it more girls than boys—for ours is a co-educational school—is a completely different being from a class where there are more boys than girls; and a class consisting of an equal number of boys and girls is again a completely different being. All this is extremely interesting, not only on account of the talk which takes place among the children, nor of the little love affairs which always occur in the higher classes. Here one must acquire the right kind of observation in order to take notice of it when this is necessary and otherwise not to see it. Quite apart from this however is the fact that the imponderable “being” composed of the different masculine and feminine individuals gives the class a quite definite spiritual structure. In this way one learns to know the individuality of the different classes. And if, as with us in the Waldorf School, there are parallel classes, it is possible when necessary—it is very seldom necessary—to make some alteration in the division of the classes. Studies such as these, in connection with the classes, form ever and again the content of the teachers' conferences. Thus the content of these conferences does not consist only of the administration of the school, but provides a living continuation of education in the school itself, so that the teachers are always learning. In this way the conferences are the soul of the whole school. One learns to estimate trivialities rightly, to give due weight to what has real importance, and so on. Then there will not be an outcry when here or there a child commits some small misdemeanour; but there will be an awareness when something happens which might endanger the further development of the school. So the total picture of our Waldorf School which has only come about in the course of the years, is an interesting one. By and large our children, when they reach the higher classes, are more able to grasp what a child has to learn at school than those from other schools; on the other hand, as I have described, in the lower classes they remain somewhat behind in reading and writing because we use different methods which are extended over several years. Between the ages of 13 and 15, however, the children begin to outstrip the pupils of other schools owing, among other things, to a certain ease with which they are able to enter into things and to a certain aptness of comprehension.

Now a great difficulty arises. It is a remarkable fact that where there is a light, shadows are thrown by objects; where there is a weak light there are weak shadows, where there is a strong light there are strong shadows. Likewise in regard to certain qualities of soul, the following may be observed. If insufficient care is taken by the teachers to establish contact with their pupils in every possible way, so that they are models on which the children base their own behaviour, then, conversely, as the result of a want of contact it can easily happen that deviations from moral conduct make their appearance. About this we must have no illusions whatever. It is so. This is why so much depends upon a complete “growing together” of the individualities of the teachers and the individualities of the pupils, so that the strong inner attachment felt by the children for the teachers on the one side may be reciprocally experienced by the teachers on the other, thus assuring the further development of both.

These things need to be studied in an inner, human, loving way, otherwise one will meet with surprises. But the nature of the method is such that it tends to draw out everything that lies potentially in the human being. At times this is exemplified in a somewhat strange fashion. There is a German poet who knew that he had been badly brought up and badly taught, so that very many of his innate qualities—he was always complaining about this—could not come to expression. This was because his body had already become stiff and hardened, owing to the fact that in his youth no care had been taken to develop his individuality. Then one day he went to a phrenologist. Do not imagine that I am standing up for phrenology or that I rate it particularly highly; it has however some significance when practised intuitively. The phrenologist felt his head and told him all kinds of nice things, for these were of course to be found; but at one spot of the skull he stopped suddenly, became red and did not trust himself to say a word. The poet then said: “Come now, speak out, that is the predisposition to theft in me. It seems therefore that if I had been better educated at school this tendency to theft might have had very serious consequences.”

If we wish to educate we must have plenty of elbow room. This however is not provided for in a school which is run on ordinary lines according to the dreadful timetable: 8 to 9 religion, 9 to 10 gymnastics, 10 to 11 history, 11 to 12 arithmetic. What comes later blots out what has been given earlier, and as, in spite of this, one has to get results, a teacher is well-nigh driven to despair. This is why in the Waldorf School we have what may be termed teaching periods. The child comes into a class. Every day during Main Lesson, which continues for the best part of the morning, from 8 to 10 or from 8 to 11, with short breaks for recreation, he is taught one subject. This is given by one teacher, even in the higher classes. The subject is not changed hour by hour, but is continued for as long as may be necessary for the teacher to get through what he wishes to take with the class. In arithmetic, for instance, such a period might last 4 weeks. Every day then, from 8 to 10 the subject in question is carried further and what is given one day is linked on to what was taught the previous day. No later lesson blots out the one given earlier; concentration is possible. Then, after about 4 weeks, when the arithmetic period has been taken far enough and is brought to a conclusion, a history period may follow, and this again, according to the length of time required, will be continued for another 4 or 5 weeks. And so it goes on. Our point of view is the very opposite to what is called the system of the specialist teacher. You might for instance when visiting the Waldorf School find our Dr. Baravalle taking a class for descriptive geometry. The pupils sit facing him with their drawing boards in front of them. He lets them draw and his manner is that of the most exemplary specialist teacher of geometry. Now coming into another school and looking at its list of professors and teachers you will find appended to one name or another: Diploma in Geometry or Mathematics or whatever it may be. I have known very many teachers, specialists in mathematics for instance, who boasted of the fact that when they took part in a school outing they were quite unable to tell the children the names of the plants.—But morning school is not yet over and here you will see Dr. Baravalle walking up and down between the desks and giving an English lesson. And out of the whole manner and method of his teaching you will see that he is speaking about all kinds of things and there is no means of knowing in which subject he is a specialist. Some of you may think geography is his special subject, or geometry or something else. The essential substance and content of one's teaching material can undoubtedly be acquired very quickly if one has the gift of entering right into the sphere of cognition, of experiencing knowledge within the soul. So we have no timetable. Naturally there is nothing pedantic about this. In our Waldorf School the Main Lesson is given in periods; other lessons must of course be fitted into a timetable, but these follow on after the Main Lesson.

Then we think it very important that the children should be taught two foreign languages from the time they first come to school when they are still quite small. We take French and English. It must be admitted that in our school this can be a perfect misery, because so many pupils have joined the school since its foundation. For instance pupils came to us who should really be taken into Class 6. In this class however, there are children who have already made considerable progress in languages. Now these new children should join them, but they have to be put into Class 5 simply because they haven't the foggiest notion of languages. We have continually to reckon with the difficulties.

Another thing we try to arrange is that whenever possible the most fundamental lessons are given in the morning, so that physical training—gymnastics, eurythmy and so on—is kept for the afternoon. This however is no hard and fast arrangement, for as we cannot afford an endless number of teachers not everything can be fitted in as ideally as we would wish, but only as well as circumstances permit. You will not misunderstand me if I say that with ideals no beginning can be made. Do not say that anthroposophy is not idealistic. We know how to value ideals, but nothing can be begun with ideals. They can be beautifully described, one can say: This is how it ought to be. One can even flatter oneself that one is striving in this direction. But in reality we have to cope with a quite definite, concrete school made up of 800 children whom we know and with between 40 and 50 teachers whom we must also know. But what is the use (you may ask) of a college of teachers when no member of it corresponds to the ideal? The essential thing is that we reckon with what is there. Then we proceed in accordance with reality. If we want to carry out something practically we must take reality into account. This then is what I would say in regard to period teaching.

Owing to our free approach to teaching, and this must certainly be apparent from what I am describing to you, it naturally comes about that the children do not always sit as still as mice. But you should see how the whole moral atmosphere and inner constitution of a class depends on the one who has it in charge, and here again it is the imponderable that counts. In this connection I must say that in the Waldorf School there are also teachers who prove to be inadequate in certain respects. I will not describe them, but it can well happen that on entering a class one is aware that it is “out of tune.” A quarter of the class is lying under the benches, a quarter is on top of them and the rest are continually running out of the room and knocking on the door from outside. We must not let these things baffle us. The situation can be put right again if one knows how to get on with the children. They should be allowed to satisfy their urge for movement; one should not fall back on punishment but set about putting these things right in another way. We are not at all in favour of issuing commands; on the contrary with us everything must be allowed to develop by itself. Through this very fact however there also develops by itself what I have described as something lying within the teachers as their life. Certainly the children sometimes make a frightful noise, but this is only a sign of their vitality. They can also be very active and lively in doing what they should, provided the teacher knows how to arouse their interest. We must of course make use of the good qualities of the so-called good child, so that he learns something, and with a rascal we must even make use of his rascally qualities, so that he too makes progress. We do not get anywhere if we are only able to develop the good qualities. We must from time to time develop the so-called rascally qualities, only we must of course be able to turn them in the right direction. Very often these so-called rascally qualities are precisely those which signify strength in the grown-up human being; they are qualities which, rightly handled, can culminate in what is most excellent in the grown up man or woman.

And so ever and again one has to determine whether a child gives little trouble because he is good, or because he is ill. It is very easy, if one considers one's own convenience, to be just as pleased with the sick child who sits still and does not make himself heard, as with the good child, because he does not call for much attention. But if one looks with real penetration into human nature one often finds that one has to devote much more attention to such a child than to a so-called rascal. Here too it is a question of psychological insight and psychological treatment, the latter naturally from the soul-spiritual point of view.

There is another thing to be considered. In the Waldorf School practically all the teaching takes place in the school itself. The burden of homework is lifted, for the children are given very little to do at home. Because of this, because all the work is done together with the teachers, the children's attitude is a quite remarkable one. In the Waldorf School something very characteristic comes about, as the following example will show: There was an occasion when certain pupils had misbehaved. A teacher who was not yet fully permeated with the Waldorf School education felt it necessary to punish these children and he did so in an intellectualistic way. He said: “You must stay in after school and do some arithmetic.” The children were quite unable to understand that doing arithmetic could be regarded as a punishment, for this was something which gave them the greatest pleasure. And the whole class—this is something which actually happened—asked: “May we stay in too?” And this was intended as a punishment! You see, the whole attitude of mind changes completely, and it should never happen that a child feels that he is being punished when he has to do something which he actually does with devotion, with satisfaction and joy. Our teachers discover all sorts of ways of getting rid of wrong behaviour. Once it so happened that our Dr. Stein, who is particularly inventive in this respect, noticed that during his lesson in a higher class the children were writing letters and passing them round. Now what did he do in order to put the matter right? He began to speak about the postal service, explaining it in some detail and in such a way that the writing of letters gradually ceased. The description of the postal service, the history of the origin of correspondence had apparently nothing to do with the misdemeanour noticed by the teacher and nevertheless it had something to do with it. You see, if one does not ask in a rationalistic way: “What shall I do” but is able to take advantage of a sudden idea because one knows instinctively how to deal with any situation in class, the consequences are often good; for in this way much more can be achieved towards the correction of the pupils than by resorting to punishment.

It must above all be clear to every member of the class that the teacher himself truly lives in accordance with his precepts. It must never come about that a choleric boy who makes a mess of his exercise hooks, seizes his neighbour by the ears and tweaks his hair, is shouted at by the teacher: “How dare you lose your temper, how dare you behave in such a way! Boy, if you ever repeat such a performance I will hurl the inkpot at your head!” This is certainly radically described, but something of the kind may well happen if a teacher does not realise that he himself must be an example in the school of what he expects of the pupils. What one is has far more importance than having principles and a lot of knowledge. What kind of a person one is, that is the point. If a candidate in the examination for teachers, in which he is supposed to show that he is well-fitted for his calling, is only tested in what he knows,—well, what he knows in the examination room is precisely what later on he will have to look up again in his text books. But this can be done without the need of sitting for an examination. But in actual fact no one should enter a school who has not the individuality of a teacher, in body, soul and spirit. Because this is so I can say that in carrying out my task of choosing the teachers comprising the College of Teachers at the Waldorf School, I certainly do not regard it as an obstacle if someone has obtained his teacher's diploma, but in certain respects I look more closely at one who has passed his examination than at another who through his purely human attitude shows me that his individuality is that of a true teacher. It is always a matter of concern when someone has passed examinations; he can undoubtedly still be an extremely clever man, but this must be in spite of having passed examinations.

It is remarkable how Karma works, for the Waldorf School, which is intended to stand as a concrete example of this special education based on the knowledge of man, was actually only possible in Württemberg, nowhere else, because just at the time when we were preparing to open the school a very old school regulation was still in force. If at that time people had been taken hold of by the enlightened ideas which later came forth from the constitutional body of the Weimar National Assembly (Nationalversammlung) with which we have constantly to contend, because it wishes to demolish our lower classes, we should never have been able to create the Waldorf School. It will certainly become ever rarer and rarer for teachers to be judged according to their human individualities and not according to their qualifications. It will become even rarer in the lower classes to be able to do this or that; for the world works—how can one put it—towards “freedom” and “human dignity.” This “human dignity” is however furthered in a strange manner by the help of the time-table and general arrangement of lessons. In the capital city of a country there is a Ministry of Education. In this Ministry it is known what is taught in each school and class by means of regulations which apportion exactly how the subjects are to be divided up. The consequence is that in some out-of-the-way place there is a school. If information is required as to what exactly is being taught for instance on 21st July, 1924 at 9.30 a.m. in the 5th class of this Primary School it has only to be looked up in the corresponding records of the Ministry and one can say precisely what is being taught in the school in question.—With us, on the contrary, you have two parallel classes, 5A and 5B. You go perhaps into both classes, one after the other and are astonished to find that in the one parallel class something completely different is going on from what is happening in the other. There is no similarity. Classes 5A and 5B are entrusted entirely to the individuality of the class teacher; each can do what corresponds to his own individuality, and he does it. In spite of the fact that in the teachers' conferences there is absolute agreement on essential matters, there is no obligation for the one class to be taught in just the same way as the parallel class; for what we seek to achieve must be achieved in the most varied ways. It is never a question of external regulations. So you will find with the little children in Class 1 that a teacher may do something of this kind [Dr Steiner made movements with his hands.] in order to help the children to find their way into drawing with paintbrush and paint: you come into the class and see the children making all kinds of movements with their hands which will then be led over to mastering the use of brush or pencil. Or you come into the other class and there you see the children dancing around in order that the same skill may be drawn out of the movement of the legs. Each teacher does what he deems to be best suited to the individualities of the children and his own individuality. In this way life is brought into the class and already forms the basis of what makes the children feel that they really belong to their teachers.

Naturally, in spite of that old school regulation, in Württemberg, too, there is school inspection; but in regard to this we have come off quite well. The inspectors' attitude showed the greatest possible insight and they agreed to everything when they saw how and why it was done. But such occasions also give rise to quite special happenings. For example, the inspectors came into a class where the teacher usually experienced great difficulty in maintaining discipline. Time and again she had to break into her teaching and not without considerable trouble re-establish order. Well, the inspectors from the Ministry came into her class and the teacher was highly astonished at the perfect behaviour of the children. They were model pupils, so much so that on the following day she felt bound to allude to it and said: “Children, how good you were yesterday!” Thereupon the whole class exclaimed: “But of course, Fräulein Doktor, we will never let you down!” Something quite imponderable develops in the pupils when the teachers try to put into practice what I have stated at the conclusion of all these lectures. If children are taught and educated in such a way that life is livingly carried over into their lives, then out of such teaching life-forces develop which continue to grow and prosper.

A teacher reports about the independent religious instruction in the beginning and intermediate classes. They discussed verses from the mystery plays and “Cherubinischen Wandersmann” (Cherubic wanderer).

Dr. Steiner: It is important that you don’t ignore the children’s level of feeling. Can you give a concrete example?

A teacher: In the upper class, I had the children recite, “Let me peacefully act in you.…”

Dr. Steiner: Do you think the children can work with that? Yes, then you can continue with it.

A teacher: Perhaps we could divide the courses.

Dr. Steiner: That is certainly true. I think that if we divided the beginning class in two and left the upper class as it is, things would go well in all three groups.

That is, grades 1-3, 4-6 and 7-9.

A teacher reports that he had used three hours for the preparatory instruction for the Youth Festival.

Dr. Steiner: Isn’t that too much for the students? How many are there?

A teacher: Twenty-six.

Dr. Steiner: It will be difficult to say anything until we have seen a real success. It is certainly good to try that. If it is not successful, then we will need to see how we can do it differently.

A teacher reports about the course in social understanding. There were two hours per week in the sixth through eighth grades, and also some for fifth grade.

Dr. Steiner: Of course, the age from eleven to fifteen is difficult, but this is a separate class.

A teacher: We are also visiting factories.

Dr. Steiner: If you do this really livingly, make it lively, and connect it with all the questions about life that arise at that age, then things will work. I would try to see if the children have too much to do, and then try to connect things to life concretely wherever possible.

I believe the children may be overworked now, and that will, of course, certainly come out in some odd place. It would be a good idea not to have eight hours on one day.

I don’t understand why it is necessary to spend three hours preparing for the Youth Festival. Why wasn’t one hour sufficient? In such questions, the amount of time is not so important as the time available for them. It would, perhaps, be better if we could limit those things we can definitely limit. We could do that for those children attending the Youth Festival by dropping the independent religious instruction as such and connecting it with the preparation for the Youth Festival.

A question is asked about who may attend the Sunday services.

Dr. Steiner: That is certainly a problem. We had never thought that anyone other than the parents would attend. Of course, having begun in one way, it is difficult to set a limit. How should we do that? Why did you admit people who are not parents at the school? If we allow K. in, there is no reason we should send other members away. Where does that begin and where does it end? It’s mostly people who think this is just one more tea party. We have also had other disturbances by people from outside the school being at the school. The thing that disturbed me most was that people who have absolutely nothing to do with the school became involved in discipline. I certainly have nothing against strictly limiting the admission to the services to the parents, no siblings and no tea parties. We did not create that service for that. Now there are no limits. We should admit only the parents or those whom the faculty recognizes as moral guardians.

A teacher asks again about an older member in connection with the Sunday services.

Dr. Steiner: She should stay away. You need to make that clear to her in an appropriate way. That is the problem. The moment we allow someone in who has no child, it becomes difficult to draw the line. Where we need to make exceptions is in the Anthroposophical Society, or we simply leave it as it is.

A teacher: That has been impossible to do.

Dr. Steiner: The exceptions should perhaps only be for once or twice, but they grow.

A teacher: It should not be strictly a school affair. It is separate from the school.

Dr. Steiner: We hold the Sunday services within the context of the school. They are a part of the school in just the same way as, for instance, a class for a particular craft would be. That would also be something special that would be within the school, but not a part of the school. We can do things only in that way, otherwise we will have all these problems. I was recently asked if we could arrange to have a Sunday service in H. for their anthroposophical youth. At the present, when we are under attack from every direction, that is total nonsense. There are already such areas of attack, such as when Mr. L. stands up and conducts a service for the anthroposophical children. He has already received permission to observe our service. I would certainly deny any association with a Sunday service outside the school. It only makes sense if there are a number of children receiving religious instruction from an anthroposophical basis and there is a Sunday service in our school for these children. Thus, we would never admit someone from outside the school.

A teacher: Then we should leave it that way.

Dr. Steiner: We could leave things that way, but there are exceptions. It is difficult to understand how we could turn someone away when we say that Mrs. G. said they could come. Then we would have to turn away Mr. Leinhas, but he is a member of the Waldorf School Association. Eventually this will become a kind of right and will include everything connected to the school in any way.

A teacher: Can we include the wives of faculty members?

Dr. Steiner: Of course, we cannot admit them. If they have no children, they also have no right to it.

A teacher reports about the deportment lessons. An attempt was made to teach the children a soul diet. The children brought all kinds of gossip into school.

Dr. Steiner: It is unavoidable that the anthroposophical children hear things at home. That is not dangerous as long as the parents are reasonable. The healthy attitude of the parents will keep the children from becoming too wild, even though those things may go in deeply. The things we have often had to struggle against, such as those you mentioned about O.R. may arise because the parents talk about silly things.

You will have noticed that the instruction is bearing fruit. I would mention that particularly in critical cases, you have had good success with stories that have a particular moral. If you are certain a child has a specific kind of misbehavior, then you can think of a story in which that type of misbehavior becomes absurd. Even with very young children, you can rid them of their greed for sweets and such if the mother tells a story that makes that behavior absurd. If you think of something along the lines of the dog who goes over the bridge with meat in his mouth, that strongly affects the child and has a lasting effect. That is particularly true if you allow some time to go by between the misbehavior and telling the story. Generally, you can achieve more when the child has slept, and you return to the subject the next day. To take up the behavior immediately after it occurred is the worst thing. That sounds very theosophical, but it is also quite true.

It would also be a good idea if we, as the entire faculty, could take up individual children, or groups of children, who are a source of concern and speak about them. That seems to me to be something very desirable. It requires only that we give some interest to it.

This morning I asked about P.I. He has disappeared. You remember that his father had told me certain complaints he had. It would be a good idea if we could compare what is happening with the boy to what the father is complaining about. The father appears to be a rather useless complainer, always blaming things. I will talk with the boy. It seems to me that the father always complains and picks up small things that bother the boy. Then he expands them into fantasies so that the boy does things the father suggests. The boy certainly does not know what he wants to do.

That is a major problem in every school because it is so difficult to keep everything under control. Precisely in such questions, we must have complete clarity within the faculty about the individual students.

Some things are very interesting when you look at the statistics in detail. I have looked at all the classes. It is striking to me that there are very few children lacking in talent and also few who are gifted, but there are a large number of average children. One sign of that is that they are all making good progress. I always want to differentiate between progress as such and the content of the progress. It is possible that some things have not gone forward, but the tempo is good.

In the fourth grade, there are actually only two slow children and three who are not really moving along. However, the others, at least according to their writing, are sufficiently talented children. It is possible that there may be a number of pranksters, but those whom we have called such are actually gifted pranksters. That certainly hits the nail on the head.

All that relates to something else. When we raise the general level of morality, then things will even out. A characteristic of the Waldorf School students is that they are terribly jealous about their teachers. They only like their own teacher, and that is the one who does things right. That is certainly the case. But, on the other hand, although that has its good side, it also has a darker side. The main thing is not to pay too much attention to it. You shouldn’t feel flattered when you hear such things. That is readily apparent during class when Mr. A. is no longer a human being. The children see him almost as a saint.

Why shouldn’t the children laugh? That is more in keeping with the school. If you know anything, you will know the most important people were pranksters. If you connect that with life, you will see it has another aspect.

It would be good if they were not so loud. The fourth grade is terribly loud. But, we should not take these things so seriously. Morally, it is very significant if you have changed a child’s obtrusive characteristic. For instance, if you can achieve that the fourth grade is not so loud, or if you can break B.Ch.’s habit of throwing his school bag ahead of him. If you can change such an obvious characteristic, regardless of whether you view that as good or bad behavior. It has great moral significance if you can break the boys in the fourth grade from all that terrible yelling. I would say it is a question of general didactic efficiency, how far the speaking in chorus goes. If you develop it too little, the social attitude suffers. That is formed through speaking in chorus. If you go too far, the capacity to comprehend will suffer because that has a strongly suggestive force. When they speak as a group, the children will be able to do things they otherwise have no idea of. It is the same as with a mob in the street. The younger they are, the more they can fool you. It is a good idea to randomly request them to do the same thing again individually, so that each has to pay attention to what the other says. When you are telling a story, you can give some sentences and then let the children continue. You should do things I have done, for instance, when I said, “You there, in the middle row at the left end, continue on,” “You there in the corner, continue,” so that they have to pay attention and that you can make the children move along with you. Speaking in chorus too much leads to laziness. The tendency to shout in music confirms that.

Particularly in the fourth grade, you should pay attention to the intangibles. I am speaking of the very real intangibles that exist in the tension within the entire class. For example, there is the ratio between the number of girls and boys. I don’t mean you have to change that. You need to take life as it is, but you should at least try to pay some attention to such things. If I am not mistaken, in the fourth grade there is the highest ratio of boys to girls. It occurs to me that the physiognomy of the class is related to the ratio of boys to girls. In Miss Lang’s case, the situation is different. You should pay attention to such things. In Miss Lang’s class, there are significantly fewer boys than girls. Today, there were certainly twice as many boys in the fourth grade, twenty-five boys and eleven girls. In the sixth grade, there are twelve boys and nineteen girls. That is something you should certainly pay attention to, don’t you agree? The fifth grade is interesting for its balance. Today there were twenty-five to twenty-five. (Speaking to Dr. von Heydebrand) Today was certainly a good opportunity, because you had brought some very interesting material to the class. That is the proper way to bring anthroposophy. Such things are what we should pay attention to.

A teacher: I believe I have perceived a relationship between the phlegmatic children and a deep voice, the sanguine children and a middle tone, and a higher voice with the cholerics. Is that correct?

Dr. Steiner: That is certainly true with the first two. The question regarding the higher voices is rather interesting. In general, it is true that phlegmatics have lower voices and the melancholic and sanguine children, middle tones. The sanguine children are among the highest voices. The choleric children spread out over all three. There must be some particular reason. Do you thing that tenors are mostly choleric? Certainly on the stage. The choleric element spreads out everywhere.

A teacher: How can we have such differing opinions about the temperament of a child?

Dr. Steiner: We cannot solve that question mathematically. We can certainly not speak in that way. In judging cases that lie near a boundary, it is possible that one person has one view and another, another view. We do not need to mathematically resolve them. The situation is such that when we see and understand a child in one way or another, we already intend to treat it in a particular way. In the end, the manner of treating something arises from an interaction. Don’t think you should discuss it.

There is a further question about temperaments.

Dr. Steiner: The choleric temperament becomes immediately annoyed by and angry about anything that interrupts its activity. When it is in a rhythmic experience, it becomes vexed and angry, but it will also become angry if it is involved in another experience and is disturbed. That is because rhythm inwardly connects with all of human nature. It is certainly the case that rhythm is more connected with human nature than anything else and that a strong rhythm lies at the base of cholerics, a rhythm that is usually somewhat defective. We can see that Napoleon was a choleric. In his case, the inner rhythm was compressed. With Napoleon you will find, on the one side, something that tended to grow larger than he grew. He remained a half-pint. His etheric body was larger than his physical body, and thus his organs were so compressed that all rhythmical things were shoved together and continuously disturbed one another. Since such a choleric temperament is based upon a continuous shortening of the rhythm, it lives within itself.

A teacher: Can we say that one sense predominates in such a temperament?

Dr. Steiner: In cholerics, you will probably generally find an abnormally developed sense of balance (Libra) and an external display of that in the ear canal through an autopsy. The experience of rhythm, the sense of balance and sense of movement, the interaction of these, rhythmic experience. In sanguines (Virgo), in connection with the sense of balance and sense of movement, the sense of movement predominates. In the same way, in melancholics (Leo) the sense of life predominates and in phlegmatics (Cancer) the sense of touch predominates physiologically because the touch bodies are embedded in small fat pads. That is physiologically demonstrable.

Now, it is not so that the touch bodies transmit sense impressions. What occurs is a reflex action, just like when you compress a rubber ball and allow it to spring back. The little warts are there to transmit it to the I, to transmit the impression in the etheric body to the I. That is the case with each of the senses.

A report is given about the eurythmy instruction.

Dr. Steiner: The enthusiasm for eurythmy is somewhat theoretical. We always have the desire for the Eurythmeum before us, but we do not have enough rooms. If we did more tone eurythmy, we would want to have someone who played the piano. That might be necessary. We have until now done relatively little tone eurythmy. Miss X. started a children’s tone eurythmy group in Dornach and has been very successful with it. One thing we should take note of is that except for those older children who are more talented, the younger children more easily learn eurythmy, that is, they more easily develop their grace through it so that in fact eurythmy has been quite fruitful. With the older children, it is more difficult because they don’t want to get used to properly springing up, but the younger children learn it quite gracefully. It would never occur to people that having the younger children spread their legs is something ugly. It is certainly not ugly, but I am convinced that would never occur to them.

A teacher reports about gymnastics. Some children are cutting the class.

Dr. Steiner: We certainly have to ask if those children are avoiding gymnastics, or if they only want to sneak away to fool around.

A teacher: M.T. is very graceful in eurythmy, but outside he is clumsy.

Dr. Steiner: Just in his case, I can imagine he is avoiding things in order to do something else.

A teacher: He is lazy.

Dr. Steiner: Since he is fooling around so much, he is certainly very active. He is a very good boy.

A teacher makes a remark.

Dr. Steiner: In my opinion, it is very good that O.N. copies the writing. You can see that in marriages where the husband often writes like the wife or vice versa.

There is a report about working in the garden and shop class. There are difficulties with some children who are unsocial and lagging and don’t want to help each other.

Dr. Steiner: Are there many? We can hardly do anything else than put all of them together, give them a certain area so they are ashamed when they don’t get anything done. They need something that would be obviously complete so that they will be ashamed of themselves when they finish only a quarter. But not a hint of ambition. What I said does not count upon ambition, but upon shame. We could also form a group that looks at what they have done in the presence of the children and brings some dissatisfaction to expression. I think that if Mrs. Molt and Mr. Hahn were called upon to look at what he did, then M.T. would certainly decide to work in order not to cause any words of displeasure. Another method would be that you take those children and keep them close to you during class, but that is difficult to do. We must make them feel ashamed when they do not finish. I would not arouse the feeling of ambition, but of shame.

A teacher asks if it might be possible to form a bookbinding shop.

Dr. Steiner: I am not certain if that is consistent with the school. Bookbinding is something normally contained in the curriculum for the continuing education school. We could, however, try binding. Is there someone here who could take up such a course for the continuing education school? One or two perhaps, since we can certainly develop bookbinding as an artistic craft. We had no transition from those beautiful old volumes, which are slowly disappearing, to these monstrous modern volumes. The things made now are mostly just trash. It is always intriguing to accomplish something through artistic craft. What are made today are really not books. We should make books again. That is something that falls within the realm of the crafts in the continuing education school.

As such, it is a simple job, but we certainly could accomplish something. Of course, we will need to master the technique. That would give the children something to improve upon. I mean, for instance, when it comes to gold leafing, there is certainly much that can be improved. What they need to learn is relatively simple, though. It is simply practice.

A teacher: I am not certain I could take that over.

Dr. Steiner: This is a question we must discuss in connection with the continuing education school.

A teacher: Should I give a few lessons in my class?

Dr. Steiner: Then we would come into the question of subject teachers. That is something we must avoid as long as we can. As long as someone is there who can do it properly, then that will do. A teacher: Two periods a week for handwork are not enough. Could we increase the number of hours?

Dr. Steiner: I notice that there is considerable ability in the handwork class. As soon as the Waldorf School Association provides us with many millions, we will be able to have many rooms and employ many teachers. Now we can hardly add more work time. We must accomplish everything else by dividing classes. Two hours per week should be sufficient. We must divide the classes and then that is only one hour.

A teacher: Should we take the boys and girls separately?

Dr. Steiner: I would not do that. I would prefer to begin by dividing the whole class into two halves. You let the boys do things other than knit in handwork, don’t you? The girls, of course, also. Nevertheless, I would not do it. I would not begin separating the boys and the girls. We need to find another solution.

A teacher: Should the preschool be like a kindergarten?

Dr. Steiner: The children have not started school yet. We cannot begin teaching them any subjects. You should occupy them with play. Certainly, they should play games. You can also tell stories in such a way that you are not teaching. But, definitely do not make any scholastic demands. Don’t expect them to be able to retell everything. I don’t think there is any need for an actual teaching goal there. We need to try to determine how we can best occupy the children. A teaching goal is not necessary. What you would do is play games, tell stories, and solve little riddles.

I would also not pedantically limit things. I would keep the children there until the parents pick them up. If possible, we could have them the whole day. If that is possible, why not? You could also try some eurythmy with them, but don’t spoil them. They shouldn’t be spoiled by anything else, either. As I said, the main thing is that you mother the children. Don’t be frivolous with them. You would not want to do anything academic with them. You can essentially do what you want.

In playing, the children show the same form as they will when they find their way into life. Children who play slowly will also be slow at the age of twenty and think slowly about all their experiences. Children who are superficial in play will also be superficial later. Children who say that they want to break open their toys to see what they look like inside will later become philosophers. That is the kind of thinking that overcomes the problems of life. In play, you can certainly do very much. You can urge a child who tends to play slowly, to play more quickly. You simply give that child games where some quickness is necessary.

There is a question about speaking in chorus.

Dr. Steiner: You can certainly do that. You can also tell fairy tales. There are many fairy tales you should not tell to six-year-olds. I don’t mean the sort of things that the Ethical Culture Association wants to eliminate, but the stories that are simply too complicated. I would not have the little children repeat the tales. However, if they want to tell something themselves, then listen to it. That is something you will have to wait on and see what happens.

A teacher asks about student reports.

Dr. Steiner: We spoke about that already. You will need to emphasize some things, but not pedantically. You should try to have a little bit of personal history at the beginning, and then go into each child individually. For instance, you could write something like, “E. reads well and speaks interestingly,” and such things, so that you create the text yourself. You create a sentence freely written in which you emphasize what is otherwise simply a subject. You may need to speak about all subjects, but perhaps not. I would print the report form so that it has only the heading, “Independent Waldorf School, Yearly Report for …” and then leave room for you to write.

Each of you will describe a student in your own way. If more than one teacher has had the child, then each should write something. It would, however, be preferable if the various statements were not too contradictory. For example, one of you says, “He reads quite well,” and another says something that supports that. The best is that the class teacher begins the description of the child and the others go from there. It certainly will not do if the class teacher writes, “He is an excellent boy,” and then someone else writes, “He is really a terror.” You will have to put things together.

A teacher asks about the reports from the religion teachers.

Dr. Steiner: Well, they will have to write their two cents worth, also. We must also include the religion teachers. Here, they will have to control themselves, or they won’t be able to write anything.

A teacher: Do we need to have the parents sign the reports?

Dr. Steiner: I would simply have an introduction that says that those parents who want to have their children return the following year should sign the report. If the children are not returning, then we don’t need to do anything, but if they are, the parents should sign it. We made it through without any midyear reports. Do the parents want a midyear report?

Yes, the children will simply report and bring their report cards. They will receive them again at the end of the year when the report is already a booklet. It can certainly be a booklet, but perforated. Suppose at the beginning a child is not very good, then you could write a criticism. Perhaps later the child is better and would want to have the previous report removed. The booklet can be perforated.

Then you can write something that is not praise. You cannot give these two children reports that say their writing was very good, but you could phrase it in a way that describes how well the child writes without criticism. With little M., I would write, “He has not accomplished more than copying simple words. He often adds unnecessary strokes to the letters.” Describe the children.

Another question is asked.

Dr. Steiner: We hold the child back. I would only differentiate between those moving on to the next class, and those we have determined will go into the remedial class if they return. I don’t want to keep children back. In the case of these two children, they came only after Christmas. Now that we have the remedial class, it is possible to place those children who will be unable to meet the goals of the class into the remedial class; for example, those who are slow learners. It is not a good idea to begin failing the others. We should have held them back when they began school. It would certainly be preferable not to fail children. I don’t see how we could do that. In your class, there are at most three others who might be held back, aside from those two who we could place in the remedial class. For now, you will have to bring them along by not excessively praising them, but also not criticizing. Simply state that they have not quite reached the goals of the class. It was our responsibility to place the children in the proper classes when they entered the school. It would not be wise to fail them. It is important that we discuss H. and how we will treat her. We had to put her in the third grade; after we promised that, we had to put her there. In general, we should not keep the children the entire year, especially those who come from other schools, and then let them fail. But, now they are in this situation. The children we need to carry along are really not so bad, but we should never put a child into a class that is too advanced.

A teacher: How should we place children from other schools? Should we go according to their age, or is there some other way?

Dr. Steiner: In the future, when the children come at the age of six and go through all the grades, then this will no longer happen. For now, we must attempt to put the children in the grade that is appropriate for them, both according to their age and to their ability.

A teacher asks if a child can be placed in the remedial class.

Dr. Steiner: I don’t think that is possible. Particularly in the first grade you should not go too far in separating children into the remedial class. I have seen the child, and you are right. But, on the other hand, not so very much is lost if a child still writes poorly in the first grade. If we can do it, it would be very good for all of the children like that if we could do the exercises I discussed previously with you.

If you have her do something like this (Dr. Steiner indicates an exercise): Reach your right hand over your head and grasp your left ear. Or perhaps you could have her draw things like a spiral going inward, a spiral going to the right, and another to the left. Then she will gain much. You need exercises that cause the children to enter more into thinking.

Then we have writing. There are some who write very poorly, and quite a number who are really first class. The children will not improve much when you want to make them learn to write better by improving their writing. You need to improve their dexterity; then they will learn to write better.

I don’t think you will be able to accomplish much with your efforts at improving bad handwriting simply by improving the writing. You should attempt to make the children better in form drawing. If they would learn to play the piano, their writing would improve. It is certainly a truism that this really poor handwriting first started when children’s toys became so extraordinarily materialistic. It is terrible that such a large number of toys are construction sets. They really are not toys at all because they are atomistic. If a child has a simple forge, then the child should learn to use it. I wish that children had toys that moved. This is all contained in Education of the Child. The toys today are terrible, and for that reason the children learn no dexterity and write poorly.

It would be enough, though we can’t do this at school, if we had those children who write poorly with their hands, draw simple forms with their feet. That has an effect upon the hand. They could draw small circles or semicircles or triangles with their feet. They should put a pencil between their toes and draw circles. That is something that is not easy to do, but very interesting. It is difficult to learn, but interesting to do. I think it would be interesting also to have them hold a stick with their toes and make figures in the sand outside. That has a strong effect upon the hands. You could have children pick up a handkerchief with their feet, rather than with their hands. That also has a strong effect. Now, I wouldn’t suggest that they should eat with their feet. You really shouldn’t do this with everything. You should try to work indirectly upon improving handwriting, developing dexterity in drawing and making forms. Try to have them draw complicated symmetrical forms. (Speaking to Mr. Baumann) Giving them a beat is good for developing reasoned and logical forms.

A teacher asks about writing with the left hand.

Dr. Steiner: In general, you will find that those children who have spiritual tendencies can write without difficulty as they will, left or right-handed. Children who are materialistically oriented will become addled by writing with both hands. There is a reason for right-handedness. In this materialistic age, children who are left-handed will become idiotic if they alternately use both hands. That is a very questionable thing to do in those circumstances that involve reasoning, but there is no problem in drawing. You can allow them to draw with either hand.

A teacher asks if they can tell fairy tales where bloody things occur.

Dr. Steiner: If the intent of the fairy tale is that the blood portrays blood, then that is inartistic. The significant point in a fairy tale is whether it is tasteful or not. No harm is done if there is blood in it. I once mentioned to a mother that if she absolutely avoided mentioning blood when she told her children fairy tales, they would become too tender. Later, they would faint when seeing a drop of blood. That is a deficiency in life. You shouldn’t make children incapable of facing life by setting up such a rule.

A teacher asks about L.G. in the third grade. She is nervous and stutters.

Dr. Steiner: It would help if you made up some exercises. I am uncertain whether we have any sentence exercises with k and p. You should have her do those and walk at the same time, and then she would also be able to say those sentences. It would also be a good idea for her to do k and p in eurythmy. However, don’t take such things too seriously because they usually disappear later in life.

A teacher asks about E.M. in the fifth grade, who also stutters.

Dr. Steiner: Yes, didn’t you present her to me before? I must have seen her. You will need to know what the problem is, whether it is organic or lying in the soul. It could be either. If it is a problem in the soul, then you could have her do specially formulated sentences. If it is an organic problem, then you would need to do something else. I will need to take a look at her tomorrow.

A teacher asks about A.W. in the fifth grade. He adds titles to his name and underlines “I.”

Dr. Steiner: That is a criminal type. He might become a forger. He has a clear tendency toward criminality. He can write much better. Clearly a criminal type. You will need to undertake a corrective action with his soul. You will have to force him to do three (not recorded), one after the other. I will take a look at him tomorrow. His father is infantile.

A teacher asks about a closing ceremony.

Dr. Steiner: I would make the closing ceremony such that, assuming I will be there, I would speak, then Mr. Molt, and then all of the teachers. We should make a kind of symphony of what we have to say to the children. There should be no student presentations. They can do that in the last monthly festival. We could review the past school year and then look toward a summer vacation that will awaken hope, then give a preview of the next school year. That is what I think.

A teacher mentions a woman who intends to make a film about the Waldorf School and three-folding.

Dr. Steiner: I don’t have any idea what to do here. If, for example, someone wants to photograph the buildings, that will certainly hurt nothing. There is nothing wrong with that. If she wants to make a film publicizing the Waldorf School, we would have nothing against showing that publicly, since it is not our responsibility. Our responsibility is that the Waldorf School be properly run. We are not responsible for what she photographs any more than you are responsible for what occurs if you are walking along the street and someone offers you a ride. We can tell her we will do what we can do, but there is nothing we can do. She may want to photograph the eurythmy lessons. I did that in Dornach, but it was not very good. That is a technical question. I don’t think much will come of it. She wants to film the three-folding? I was thinking, why shouldn’t the film contrast something good with something bad? We certainly can have no influence if she creates a scene in the film where two people speak about the Waldorf School, but we do not need to let her into the classrooms. She can certainly not demand that we allow her to photograph anything more than a public eurythmy performance by the children. Since she wants to publicize eurythmy, that would be her contribution to the members’ work. It is rather senseless if she wants to film the classes. She could film any school, there is nothing particular to see. She could, for example, record that terrible yelling in the fourth grade.

It would certainly not be proper to suppress offhandedly, due to false modesty, somebody who wants to publicize three-folding and the school. It would be better if we could hinder everything that is tasteless, but, due to false modesty, I would be hesitant to hinder anything. We have much interest in making the school as perfect as possible, but there is certainly nothing to be gained by preventing someone from photographing it. If she had set up and filmed my lecture, what could I have done against that?

A question is asked regarding the trip to Dornach for the First Class of the Anthroposophical University of Spiritual Science (Sept. 26–Oct. 16, 1920).

Dr. Steiner: Well, you see, those things are not so easy. We want to have a course this fall where various people present lectures. We have invited Stein and Stockmeyer, and it would, of course, have been nice if many could come. But, finding lodging in Dornach is just as difficult as in Stuttgart. It is not so easy to invite people, the exchange problems, and so forth. It is, however, possible, if the exchange problems are resolved by then, that we could find room for a number of people. My desire is that everyone coming from the Entente will pay for two others coming from Central Europe. However, that does not need to be too cozy. We could do it as we did for the physicians’ course, that would be possible. However, you need to remember that we don’t have rich people in Dornach and Basel.

A teacher remarks that there are also difficulties in obtaining a visa.

Dr. Steiner: Generally, when people travel to Switzerland for vacation, they can obtain a visa. You only need to be careful that you are not going for another reason. You cannot travel in Switzerland in order to earn money. We are treated terribly there. Now they allow people to move there so that they will pay taxes. Otherwise, you cannot. We are being hit very hard. That is one of the major problems we have with the Goetheanum. If there is not another attitude toward the Goetheanum, people outside Switzerland will soon be unable to visit it.

There was some discussion about reproductions of the paintings in the cupola of the Goetheanum.

Dr. Steiner: What was painted in color in the cupola needs to be understood from the colors. If you reproduced it photographically, you could achieve something only if you enlarged it to the same size as in the cupola. It is just not something we can reproduce simply. The less the pictures correspond to those in the cupola, the better it is. Black and white only hints at something. It cries for color. I would never agree with those inartistic reproductions. They are only surrogates. I do not want to have any color photographs of the cupola paintings. The reproductions should not stand by themselves. I want to handle that so that what is not important is what is given.

It is the same with the glass windows. If you attempted to achieve something through reproductions, I would be against it. You should not attempt to reproduce such things exactly. It is not desirable that you reproduce a piece of music through some deceptively imitative phonograph record. I do not want that. I do not want to have a modern, technical human being. The way these paintings appear in the reproductions never reproduces them. The reproductions contain only what is novel, not what is important. You then have a feeling that this or that color must be there. That reminds me of something you can find in The Education of the Child—namely that you should not give children beautifully made dolls, but only those made from a handkerchief.

The main intention of these lectures is to build a bridge from spiritual-scientific knowledge to the kind of conception of life which our time demands, and I intend also giving a few indications on this theme in the coming days.

What we call modern life takes living hold of all those people who, through living in towns or in similar circumstances, have been torn away from a direct connection with nature. And we know that since the advent of modern life people have always thought about its significance both for the intellectual as well as the material progress of human civilisation. And now it is time that the impulses we are acquiring from spiritual science should enter into modern life. Gradually we shall have won through to the feeling that with respect to many a thing that meets us in life today we need spiritual science as a kind of compensation for those things in modern life that weaken, we might actually say destroy, something of the general divine-spiritual life forces of man.

People who are able, by means of the first stages of the life of initiation, really to let modern civilisation affect them in all its aspects, will have experiences that give them deeper insight into the significance which modern life has for man's whole existence, than that obtained from an external view of life unsupported by spirituality. People who have taken the first steps in the life of initiation will pass differently through the experience of spending a night in a train or on a steamer, especially if they sleep on the journey. What is different for the person who is in these first stages of initiation and the one who has not had any connection with it is that the experiences become conscious for the former, and he finds out what is actually happening to him when he spends a night travelling on a train or a ship, especially if he goes to sleep. Of course the person who does not acquire initiation knowledge of things also undergoes the effects that an experience of that sort has on the whole human organism. With regard to the whole effect on the human being there is, of course, no difference.

If we want to understand what these indications actually mean we must recall to memory a spiritual scientific truth which you no doubt know, namely, that whilst we are asleep our ego and astral body are outside our physical and etheric body. In fact, because of certain limitations which cosmic laws impose on us in the natural order of things, our ego and astral body are very close to our physical body and etheric body in a case like this, so that if we are asleep on a train journey our ego and astral body are right inside all the rattling, rumbling and braking going on in the wheels and the engine of the train. And it is just the same on a modern steamer. We are inside everything going on around us. We are inside these not exactly musical experiences in our surroundings, and you need only have taken the very first steps in initiation to notice on waking up that when the ego returns with the astral body into the physical body and etheric body they bring with them what they experienced while they were being squeezed through the machinery, for they really were inside the moving machinery right up to the moment of waking.

We bring all this disharmonious squeezing and tearing back into our physical and etheric body, and if you have ever woken up with all the after-effects of what the engines of a steamer or a train have done to your ego and astral body, and bring that into your waking consciousness, you will notice how little it synchronises with what is going on within you in the way of a kind of experience the ego and the astral body have of the inner harmony of the physical and etheric body. You do in fact bring back with you the wildest confusion, the most frightful din of pulling, screeching and rattling and if you are sensitive to it you will feel that the effect on the etheric body really is as though your physical body were being bruised and dismembered—which is, of course, a clumsy expression, but you will not misunderstand. This is an absolutely unavoidable side-effect of modern life, and I want to give a word of warning right at the outset, as the kind of lecture I want to give today can very easily rouse what I would call theosophists' hidden arrogance, which flourishes very well here and there.

I am not making a general allusion, of course, let alone a particular allusion, for when one holds a talk on a matter like this, one immediately provokes judgments. I think that in the case of this theosophists' arrogance, it can easily happen that people imagine they must take great care not to expose themselves to these destructive forces; that they must protect themselves from all the influences of modern life; that they must closet themselves in a room containing the right surroundings, with walls of the colour indicated by theosophy, to make sure that modern life cannot reach them in any way that would be harmful to their bodily organisation.

I really do not want my lectures to have this effect. Everything of the nature of withdrawing and protecting oneself from the influences of all that we necessarily have to encounter as world karma arises out of weakness. But anthroposophy can only strengthen the human soul (Gemüt), and should develop those forces that inwardly strengthen and arm us against these influences. Therefore, never within the compass of our spiritual movement could any kind of recommendation be given to cut oneself off from modern life, or to turn spiritual life into a kind of hothouse culture. This could never apply in the realm of true spiritual culture. Although it is understandable that weaker natures prefer to withdraw from modern life and go into one or another kind of settlement where they are out of reach of it, the fact remains that this arises not from strength but from weakness of soul. Our task, however, consists in strengthening our soul life by permeating ourselves with the impulses of spiritual science and spiritual research so that we are armed against the onslaughts of modern life, and so that our souls can stand any amount of hammering and knocking and are still capable of finding their way into the divine-spiritual realms right through the hammering and knocking of the ahrimanic spirits.

One thing must be taken into account, however, which I have often referred to. We human beings do not only sleep at night. We actually sleep in the daytime as well, only we do not notice our daytime sleep as much as our nighttime sleep. During the night our thought life is dimmed down, and because our soul lives predominantly in our thoughts we are, as a matter of course, more aware of the dimming down of our thought life during nighttime sleep. During the day our life of will is more at rest, yet we are less aware of this because we live less in our will. All the arguing the philosophers have done about the freedom and lack of freedom of the will is due to this. As they have not taken into account that they are investigating the will whilst they are daytime sleepers and therefore cannot arrive at its true nature, they talk a lot of nonsense about free will and unfree will, indeterminism and determinism. In actual fact, whilst we are open to the waking life of day, we are only conscious of our will life to a very small degree; it dips down into the subconscious, into the region that belongs purely to the astral body.

Thus during our waking day, too, we are involved in all that modern life has produced around us in the way of the stress and noise of modern technology. During the night it is more our life of thought and feeling that becomes submerged in the noise and stress, during the day it is more our life of feeling and will.

Now in the course of human evolution what we call modern life has not always existed. It came on the scene essentially at the beginning of the fifth post-Atlantean epoch.⁴ The beginning of the fifth post-Atlantean epoch actually coincides with the beginning of the modern age. What does modern intellectual culture say about the beginning of the modern age? As we know, modern intellectual culture is proud of the achievements of modern life. It is expressed somewhat like this: Throughout antiquity and the Middle Ages people were incapable of developing a real observation of nature such as could have led to natural science. This did not happen until modern times. And when people talk of modern times like this they are speaking of the time which began with the fifth post-Atlantean epoch. That was when people broke away from the old way of observing nature and observed it impartially, solely according to abstract laws. And it was through this knowledge of the laws of nature that natural science came into the position of opening up the possibility of mastering the forces of nature, and mastering them in an unprecedented way, as we so often hear. Yet this is just what modern technology is. And the characteristic nature of modern technology arose as a result of man acquiring knowledge of natural laws and then proceeding to use the material world to fashion his machines according to these natural laws, machines with which he can then work back on nature and life by filling modern life with them and creating his own technological setting; that is, modern life in its essence and function. Thus we see that it is the modern age that has established real natural science and the resultant mastery over nature and its forces.

You often hear people speaking like this. However if we speak like this we are speaking Ahriman's language for this is using the language of Ahriman. But let us see if we can translate this language of Ahriman into the real and true language that we are trying to acquire again by means of spiritual science, a language where words not only acquire the meaning ascribed to them through observation of external nature, but also acquire the meaning ascribed to them when we look at the cosmos in its entirety, that is, both as nature and as spiritual life.

Let us start by looking quite superficially at what happens when we develop modern technology. What is happening in the first place is just work being carried out in two stages. The first stage consists of destroying the interrelationships of nature. We blast out quarries and take the stone away, maltreat the forests and take the wood away, and the list could go on—in short, we get our raw materials in the first instance by smashing and wearing down the interrelationships in nature. And the second stage consists of taking what we have extracted from nature and putting it together again as a machine according to the laws we know as natural laws. These are the two stages, if we look at the matter on the surface.

But what is it like if we look below the surface? Looking at it from inside, the matter is like this: When we take things from nature, mineral nature to begin with, we know from previous lectures that this is linked with a certain feeling of well-being belonging to the elemental spiritual beings that are within it. This, however, does not concern us so much now. What is important here is that we cast out of nature the elemental spirits belonging to the sphere of the regular progressive hierarchies who, in fact, are the very spirits who maintain nature. In all natural existence there are elemental spiritual beings. When we plunder nature we squeeze out the nature spirits into the sphere of the spirit. That is, in fact, what is constantly happening during the first stage. We smash and plunder material nature and thus release the nature spirits, driving them forth from the sphere allotted them by the Jehovah gods into a realm where they can fly about freely and are no longer bound to their allotted dwelling places. Thus we can call the first stage the casting out of the nature spirits. The second stage is the one where we put together what we have plundered from nature, according to our knowledge of natural laws. Now when we construct a machine or a complex of machines out of raw material according to our knowledge of natural laws, we put certain spiritual beings into the things we construct.

The structure we make is by no means without its spiritual beings. In constructing it we make a habitation for other spiritual beings, but these spiritual beings that we conjure into our machines are beings belonging to the ahrimanic hierarchy. Thus at the first stage we encounter nature spirits who are in progressive evolution and cast them out and at the second stage we unite these ahrimanic spirits with our mechanisms or other products of technology. This means that by living in this technological milieu of modern times we create an ahrimanic setting for everything that goes on in us in a sleeping state, by night or day. So it is no wonder that a person at the first stages of initiation, bringing back with him into his waking life all that he has experienced outside in the way of noise and confusion, feels its destructive character when he comes back into his physical and etheric body with this in his ego and his astral body. For he is bringing back into his own organism the results, as it were, of his having been in the company of the ahrimanic elemental spirits. Thus we could say that at the third stage, at the cultural level, we have technology around us, stuffed full of ahrimanic spirits which we have put there. This is what things look like from inside.

Now if we turn our attention away from the occult side of modern life and look back at those times when people slept with only a thin partition dividing them from nature, a partition through which spirit could easily pass, and when their daytime work was within the realm of nature that still harboured regular spirits of the Jehovah hierarchy, we have to admit that in those times people's souls, their egos and astral bodies, brought back into their physical and etheric bodies the kind of nature spirits that had an enlivening effect on their inner life of soul. And the further we go back in the history of mankind's evolution the more we find what is becoming a greater and greater rarity today, namely that people did not fill themselves with the ahrimanic spirits of technology, but with nature spirits that were progressing on a straight path and which the good spirits of the hierarchies, if we may use the expression, have linked to the events and being of nature.

Now man will only attain the kind of connection he needs in order to be truly human if he seeks it in his inner life, if he delves so far down into the depths of his soul that he reaches the forces that connect him with the spirit of the cosmos, out of which he was born and in which he is embedded, but from which he can be separated. A separation has already taken place in his sense perception and intellect, and now again through his being filled with ahrimanic beings in the course of modern life, as we have seen. Only by penetrating into the depths of his own being will man find the connection with divine spiritual beings that he needs for his salvation, the spiritual hierarchies that are progressing on a straight path. This connection with the spiritual hierarchies for which we were actually born, in the spirit, this living connection with them, is made difficult to the highest degree by the saturation of the world by modern technology. Man is being, as it were, torn away from his spiritual-cosmic connections, and the forces which he should be developing within him to maintain his link with the spiritual-soul being of the cosmos are being weakened.

A person who has already taken the first steps in initiation will therefore notice how the mechanical things of modern life penetrate into man's spiritual-soul nature to such an extent that a great deal of it is smothered and destroyed. He will also notice that the destruction of these forces makes it particularly difficult for him really to develop those inner forces which unite the human being with the ‘rightful’ spiritual beings of the hierarchies—please do not misunderstand the word. When a person who has taken the first steps in initiation tries to meditate in a modern railway carriage or on a modern steamer, he makes a great effort, of course, to activate the necessary forces of vision to lift him into the spiritual world, yet he notices the ahrimanic world filling him with the kind of thing that opposes this devotion to the spiritual world, and the struggle is enormous. You could call it an inner struggle experienced in the etheric body, a struggle that wears you out and crushes you. Other people who have not taken the first steps in initiation also go through this struggle of course, and the only difference is that the student of initiation experiences it consciously. Everyone has to go through it; the effects of this are experienced by everyone.

It would be the worst possible mistake to say that we should resist what technology has brought into modern life, that we should protect ourselves from Ahriman by cutting ourselves off from modern life. In a certain sense this would be spiritual cowardice. The real remedy for this is not to let the forces of the modern soul weaken and cut themselves off from modern life, but to make the forces of the soul strong so that they can stand up to modern life. A courageous approach to modern life is necessitated by world karma, and that is why true spiritual science possesses the characteristic of requiring an effort of the soul, a really hard effort.

You so often hear people saying “These books of modern spiritual science are difficult; they make you exert yourself in order to develop your soul forces and really penetrate into spiritual science.” This is why ‘well-meaning’ people—and I am saying this in inverted commas—keep on coming to me and saying that they want to smooth out difficult passages for their fellow men and change what is written in rather a difficult style into something as trivial as can be—and these last words are not said in inverted commas. However, it belongs to the essence of spiritual science that it makes demands on soul activity, that you do not accept spiritual-scientific truths lightly, as it were, for it is not just a matter of taking in what spiritual science says about one thing and another, but of how you take it in. You should take it in by dint of effort and soul activity. To make spiritual science your own you must work at it in the sweat of your soul—please forgive me for not being very polite. That belongs to the business of spiritual science, if you will excuse the mundane expression.

It shows a further misunderstanding of the actual nerve of spiritual science if people shy away from the difficult ideas and conceptual structures of spiritual science. And don't we know how many people shy away from it, how many people would prefer to dream—the Lord gives it to His Own in sleep! They would far rather have things conjured up before them in all kinds of visions of the spiritual world than acquire knowledge through the activity of exerting their inner life of soul. We know how many people there are who prefer having visions rather than sitting down and studying a difficult book of spiritual science, even though it is capable of speaking to the human soul forces that are asleep during ordinary daily life, for spiritual science really does activate the part of man that is otherwise unconscious and transport him into the life of the spiritual world. The right approach is not to receive conscious daily life apathetically and to grope in the dark, but to make an effort out of soul activity to get through what is given for the development of thoughts and ideas. For when you make an effort and have the courage to make yourself at home in this development of thoughts and ideas, this brave and active effort will bring you to the stage where mere theorising on what is given and mere acceptance in thought passes over into seeing and really being in the spiritual world. However, the really modern conception of life that arises for us from these considerations is that, because of our technological surroundings, we descend into a kind of ahrimanic sphere and become filled with ahrimanic spirituality.

The most terrible calamity would have come about in earth evolution if, in earlier ages, provision had not been made for these experiences of ahrimanic spirituality that world karma is bringing to modern mankind. Life always progresses like the swing of a pendulum. It is experienced like a pendulum swinging in one direction or the other. You cannot say “Beware of Ahriman!” for nothing can protect you from him. And if someone longs to shut himself up in a room surrounded by the colour that suits him best, where he has no factories near him or trains passing by if he can possibly help it, but is completely cut off from modern life, there are many, many ways in which ahrimanic spirituality can get into his soul. Even though he withdraws from modern life, modern spirituality will still reach him.

Now something entered into human evolution that, as it were, held off the calamity, and I gave an indication of this a long time ago in a lecture cycle in Munich.³ We must take all these things together, for that is also part of the active experiencing of modern spiritual science. Man has been given art; art, which also takes its raw material from nature by reducing and wearing it down, and at the second stage puts it together again to make something new, with a breath of life in it, although it is only of a pictorial nature. The life of the artistic impulses given us in the past has the capacity, as I said in Munich, to imbue its material with a more luciferic spirituality. Luciferic spirituality, beauty as an illusion, in fact everything that has an effect on man through the medium of art, leads man away from matter into the spirit, yet it does so through the life in the material. Lucifer is the spirit who constantly wants to flee from matter and bear man into the life of the spirit in an unjustified way. That is the other swing of the pendulum. It is only because we have to go through a technological atmosphere in the present incarnation that it is possible for us to come into connection with Ahriman, whereas in earlier incarnations we were more connected with a quality that could be steeped in art. Thus we are countering certain luciferic forces by means of the present-day ahrimanic forces, which together form a balance, whilst the pendulum of life swung one way in the past and swings the other way now.

What spiritual science quite specifically has to want at the present time is that human beings do not sleep and dream through what world karma is imposing on them. Yet people who wish to know nothing about spiritual science do sleep and dream through all the influences of Ahriman and Lucifer. They are exposed to these influences even if they themselves know nothing about them. But ‘life cannot go on like this; life has to be lived consciously from now on, and that is what spiritual science is for, so that people do not go through the world sleeping and dreaming, but understand what is around them. For this to happen, however, we must really get down to the subtleties of our spiritual-scientific business—if you will forgive the word. Such subtleties often go unnoticed, and this is the sort of thing I find when I read through transcripts of lectures I have given. Often what is of essential importance to me does not appear at all in the transcript. Just look at two examples of this. I used a certain sentence a little while ago and did not say that spiritual science wants something, but that spiritual science should want it, or has to want it. That is a particular expression which comes quite naturally to a person who is speaking out of the spirit of spiritual science, for spiritual science leads as a matter of course to a more impersonal grasp of the truths of spiritual life than other sciences do. Speaking in the manner of other sciences we would say “Spiritual science wants something”. But spiritual science says “what it should want or must want” And I say “The way I must express myself” and not “The way express myself”.

A great deal depends on such subtleties; we must not pass them by. On the contrary we must begin to believe that everything depends on spiritual science taking hold of man's innermost soul forces, and that it is capable of transforming them. Therefore it will not do to approach spiritual science with the kind of thinking one is in the habit of using in ordinary life. People are still largely unaware of what I mean by this. This can be seen, actually sensed, so to speak, in certain crude symptoms in the evolution of ordinary science.

Let us take one example out of many. Modern science of religion—irreligious science of religion—is especially proud of the fact that it has found a connection between New Testament utterances and commandments and Old Testament and heathen utterances and commandments. People have followed up the origin of every phrase in the Lord's Prayer, for instance, and said “This particular phrase comes from here and that one from there”. If you hear it like this it can sound credible. Yet the moment you approach the Mystery of Golgotha in a spiritual world-historical light you notice that all these things appear in a new context, and that the important thing is not the discovering that all these expressions were there in earlier times but looking at them in the context which gives them a new shade of meaning. In this respect the Old and the New Testament differ entirely. Subtle things like this convey the essence of the Mystery of Golgotha. The words and even the word connections often stay the same but their shade and colouring is different, and that makes all the difference.

There is something tremendous behind the fact, for instance, that the conception of the ego in the whole evolutionary system of language is quite differently constructed the further back we go in pre-Christian times, than it is later on when we go forwards from the Mystery of Golgotha. The way people spoke about the ‘I’ changed, and this can be seen in the configuration of language. When the ‘I’ becomes part of the word for the verb, as is the case in many languages, it signifies something entirely different from when it is separated from the verb and spoken as a separate word, and so on.

The important thing is to work our way with the help of spiritual science to an approach to life which looks consciously at the things which influence our human organism of spirit, soul and body. The way I have described man's relationship to his technological surroundings is, of course, only in its beginning stages. It was about four centuries ago that things began to get like they are today. Then the nineteenth century that was so proud of itself took a tremendous leap forward in the ahrimanisation of human life. Yet a great deal more will take place in future human evolution in the direction of this ahrimanisation. We have been in it for about four hundred years. It is coming slowly and gradually. It has already reached a certain climax among the vast numbers of our fellowmen who, because of the isolation caused by living in towns, hardly have any connection any more with real nature spirits. I once said, symbolically, that it is important for man's development to be able to distinguish oats from barley. Yet really, how many people are there in a town environment today who cannot tell the difference any more between oats and barley! Perhaps they can distinguish the plants, as that is comparatively easy in the case of oats and barley, but where the grains are concerned they can no longer tell the one from the other. If they have lived in a town or were actually born there, they usually cannot tell the difference.

Now it happens like this in the evolution of mankind, that when human beings have progressed a stage, this progress is always bound up with another experience that is at another stage, as it were, in a parallel stream. And this has happened. Whilst technological life has been drawing modern man closer to Ahriman in the way I have described, he has also been getting closer to him in another way. When a spiritual view of history replaces the crude way of viewing history introduced by materialism, people will understand what spiritual science has to say on this matter.

If we go back to the time that preceded the last four centuries, man not only had a different relationship to his environment than he has today, but he had, above all, an entirely different relationship to something that comes to expression in himself, really comes to expression in himself; he had a different connection with his speech, to the way he spoke. Speech does not only contain what modern materialistic science believes it does; there is something in speech which in many ways is connected with man's not fully-conscious experiences, which often occur in the subconscious realms of his being, and which are therefore interpenetrated by spiritual beings. Spiritual beings live and are active in man's speech, and when man forms words, elemental spiritual beings pour into these words. During human conversations spiritual beings fly about the room on the wings of the words. This is why it is so important that we pay attention to certain subtleties of speech, and do not simply let uncontrolled feelings get the better of us when we speak.

Right into the fifteenth and sixteenth centuries we could say that man still possessed the remnant of a living experience of the elemental spirituality contained in language. The spirituality of language was still active within him, for language is in a certain respect more inspired and spiritual in many ways than an individual human being. It is only occasionally nowadays that we notice a person reverting from a materialistic way of thinking to a feeling for the inspired spirituality of language.

On one occasion⁴ here I gave a very clear if trivial example showing in what way a person's mind can revert from the materialistic role of today. On the whole it still happens to many people, but they are not immediately aware of it. If someone is travelling down the Rhine and he speaks for instance of the ‘old Rhine’, what does he mean? No doubt he feels something. But what is he referring to? When people speak of the ‘old Rhine’ I do not think they mean the riverbed, the hollow in the ground. That would be the only permanent part, of course. But we cannot discover what else the ‘old Rhine’ is supposed to be, for the water is certainly absolutely new; it keeps flowing on, and if you try and find anything old except the hollowed out riverbed, it cannot be done. The old Rhine! Language is more inspired than man, because the language obviously means the River God, even if people are not conscious of it. One is describing the elemental being that belongs to it very suitably when one says the ‘old Rhine’.

That is a rough example. This spirituality, this belief in spirituality exists throughout language. And a feeling, at least, for this connection with spirituality in language still really existed in the disposition of soul of all the peoples of Europe, during the course of the fourth post-Atlantean epoch and right up to modern times as far as the fifteenth and sixteenth century. If you are not aware of this fact you cannot have the right feeling for the beginning of the St. John's Gospel. For the opening words of the St. John's Gospel, “In the beginning was the Word”, arose, in fact, out of a consciousness that the part the word plays within the whole human organism and human life, provides the connection for man, by way of elemental spirituality in the first place, to the whole of the world lying behind the world of the senses.

If, with the means that spiritual science puts at our disposal, we observe the way human life has run its course from the Middle Ages up to modern times, and are able to look right into the soul, we shall in fact find that man's relationship to speech was altogether different in the fourth post-Atlantean epoch, even in the last phase of it that lasted up till the fourteenth and fifteenth century. Whenever they spoke people heard undertones, genuine undertones. People no longer believe this, because nowadays human beings really only live in the material aspect of the sounds of speech. A spiritual element joined with the sound as though it sounded again an octave lower. Thus when people spoke, or heard people speaking, something resounded in the words that was not differentiated according to one or another language, but was of a universal human character. One can really say that when human experience comes to expression, as it were, in the flowering of the separate languages, mankind today experiences the flowering as a vibrating of sounds in the ear, and experiences the sounds as something that have a meaning. Whereas in earlier times they experienced a steeping of the whole element of speech in something that joined with it and was not differentiated into the various languages. The dividing line between the one experience and the other fell in the fifteenth and sixteenth century. Mankind was torn away from the genius of language.

Nobody can understand the actual jolt mankind was given in the fifteenth, sixteenth and seventeenth centuries, unless he studies the special character of this damping down of undertones in the experiencing of speech. Something was lost to mankind, and this comes to light in the happenings of the times, whether they be battles or peacetime creations. Before the point of time mentioned the human soul still experienced it. Whenever people spoke, this resounding of undertones in the experiencing of speech still lived in human souls. That is why the whole of history has an entirely different quality before this turning point, than afterwards. Through spiritual science we must develop a spiritual ear, as I would like to call it, for the completely different tone that events had in the Middle Ages than they have today, as human souls were connected to their experiences in quite a different way in those times.

I will choose the Crusades as an example of a general human soul-experience. They are only conceivable in the way they came about in the Middle Ages if we know of the existence of these spiritual undertones in the experiencing of language. The present-day peoples of Middle and Western Europe would most certainly not be so affected by the words of Clermont's synod:⁵ God wills it—Dieu le vent—as the peoples of the Middle Ages were. The reasons for this, however, can only be recognised if we take into account what has just been said.

An important phenomenon in all modern intellectual life is also connected with this. The whole formation of modern history has to do with this. If you once envisage history with these subtle language undertones in mind, you will understand why, at the point of time I have indicated, the various European nationalities grouped themselves together, those nationalities who before that time had quite different relationships with one another; who were governed by quite different impulses in their relationships to one another. The way the different nationalities group themselves in the various parts of Europe, right up to the present day, has to do with impulses that we interpret quite falsely if we go back from the present to the Middle Ages to look for the origins of nations, without bearing in mind the tremendously important rubicon that had to be crossed in the life of the soul.

I can only give you indications of these themes whereas they would actually require a whole series of lectures. The most important part of all this must be left to your meditation, which will discover what can be found as a result of these indications. What I would hope to have achieved is to have given you a picture of how to build a bridge between spiritual science and knowledge of life, and shown you how spiritual science can lead to a conscious approach to the reality in which we live. Having spoken of the real foundations on which these indications are based, it would appear quite natural that this modern age of ours makes a renewal of many things necessary, compared to the past. Through being placed today by world karma in a setting that functions in an especially ahrimanic way, and through having to make our soul forces strong enough to find our way into spiritual spheres, despite all the hindrances that come to us from ahrimanic spirituality, our souls are in need of different kinds of sustenance than before. For the same reason art must also adopt new paths in all its branches.

Art obviously had to speak differently to the souls that were less exposed to the attacks of Ahriman than we are today. Art has to speak in a new way to souls today, and our Goetheanum building⁶ is meant to be the very first step, really and truly the very first step towards art of this kind, and not anything perfect. It is an attempt actually to create the kind of art that calls on the soul to be active, on the lines of the whole conception of modern life, yet a spiritual conception of modern life. Let us remember the frightfully trivial comparison I made regarding the Goetheanum building a few weeks ago. I asked, “How does the effect our Goetheanum building is intended to have, compare with that of an older building, or an older work of art in general?

A work of art from the past made an impression by means of its forms and colours. Its forms and colours made an impression. If we make a diagram of it and the form is like this, this form had an effect on the eye (he did a drawing). What was in space and what the form was filled out with, was what made the impression. And it is the same with the colours. The colours on the walls made the impression.

I said that our building is not intended to be like that; our building is meant to be—and this is the terribly trivial comparison—like a jelly mould that does not exist for its own sake but for the sake of the jelly. Its function is to give a form to what is put into it, and when it is empty you can see what it is for. What it does to the jelly is the important thing. And the important thing with our building is what a person who goes inside it experiences in the innermost depths of his soul, when he feels the contours of the forms. All that the forms do is set the process going that creates the work of art. The work of art is what the soul experiences when it feels the shape of the forms. The work of art is the jelly. What has been built is the jelly mould, and that is why we had to try and proceed on an entirely new principle.

Likewise what you will find in the way of paintings in our Goetheanum building will not be there for their direct effect, as used to be the case with art in the past, but will be there for the soul to encounter, so that the experience resulting from this encounter will be a work of art. This of course involves a metamorphosis—I can only give indications of all this—the metamorphosis of an old artistic principle into a new one, which we can depict by saying that when the sculptural, the pictorial element is taken a stage further, it is led over into a kind of musical experience. There is also the opposite step, from the musical element back into the sculptural-pictorial.

These are things which are not created arbitrarily by the human soul, but have to do with the innermost impulses we have to go through, because we are in the first third of the fifth post-Atlantean epoch. It has been, as it were, ordained by the spiritual beings that guide this evolution.

A start has to be made in every realm. If people find things about our building that are imperfect they may be assured that the people who are actually engaged in building it will find far more imperfections than the people who criticise it—far, far more. There are faults to be found in it which people who just look at it would not think of. But that is not the point. The point is that a start is being made, for there are so many things that have to happen. The important thing is not the perfection we achieve in what we must will to happen, but that a start is made on what has to come to life here, however imperfect it has to be. For everything new that comes into the world is imperfect compared with old things that have stood the test of time. Things that are old have reached their highest level, whereas new creations are still in their infancy. That is quite obvious.

I will begin tomorrow where we have stopped today, and consider the renewal of an artistic conception of the world and the connection this has with the whole cultural life of today.

• 4. 1413. See Rudolf Steiner's Occult Science, an Outline, chapter on ‘Future Evolution of the World and of Mankind#8217;, Rudolf Steiner Press, London 1979.
• 3. Secrets of the Threshold, lecture VI, Anthroposophical Publishing Co., London 1928.
• 4. On 3rd October 1914, towards the end of the first lecture on Occult Reading and Occult Hearing, Rudolf Steiner Press, London 1975.
• 5. convened by Pope Urban II in 1095. Here the decision was taken for the First Crusade.
• 6. Laying of foundation stone 20th September 1913. Burning of the Goetheanum, 31st December 1922.

The advent of instructing and life-giving powers from the cosmos through the Christ. Their transmission to the disciples. Their awakening. The avowal of Peter. The Son of Man—the Son of the living God. The founding of new communities on the basis of moral and spiritual relationships. Leading forth of the disciples into the Macrocosm by the Christ. The inpouring of the power of the Sun-Word through the mystery of Golgotha. The gradual growth upwards into the Kingdoms of Heaven

Following on the story of the ‘Temptation,’ which we might describe as the impulse towards a new initiation, comes the teaching given by Christ to His disciples. This was a teaching in a completely new form. What He gave them was not so much by way of instruction, but as a force, a health-giving force for mankind. This is demonstrated in His acts of healing.

Yesterday we made a transition in our studies, such as presupposes, as I said, the goodwill to understand—the goodwill that is the result of intensive work in spiritual scientific knowledge which has been received in the course of years. We have endeavoured to put a mighty mystery into human language, and to make comprehensible the nature of the instruction given to the disciples. Christ Jesus was a kind of focal point, a living centre for forces passing from the macrocosm into the earthly sphere, and thence into the souls of the disciples. Such a concentration of forces was only possible through the special powers appertaining to the nature of Christ Jesus. Forces, formerly only bestowed on men while unconscious in sleep, now streamed down to the disciples through the being of Christ Jesus from universal space, as the illuminating, life-giving forces of the cosmos itself. Details concerning these forces, which are enlightening forces in connection with world-existence, can naturally only be given by referring to the constellations, and we propose to deal with these mysteries to-day in so far as they throw light on the Gospel of Matthew.

In the first place we have to realize how the disciples increased in knowledge regarding earthly conditions, because the forces of Christ Jesus had streamed into them. They had to develop in themselves, to grow in their lives, and in living wisdom, in the most varied ways. An instance is given of the peculiar nature of this development in one of the disciples or apostles, but we can only understand this important and outstanding event in the life of the apostle when we show it in its comprehensive setting. We have to realize that a man himself advances within human evolution as a whole.

It is not in vain that we pass from one incarnation to another; neither is it in vain that we have incarnated in post-Atlantean civilizations—the Indian, Persian, Egypto-Chaldean, and Graco-Latin—in order that we might garner experiences from our surroundings. These are stages in the great school of life, each giving its appropriate experiences and promoting development. We pass gradually through them all. In what does human development through the different epochs consist?

According to the elementary teachings of Anthroposophy, mankind is formed of different members; these we call the physical body, etheric body, and astral body. With the astral body is associated the sentient soul; then the rational or intellectual soul; and then the consciousness or spiritual-soul. Beyond these are the higher principles of human nature towards which man is evolving; they are spirit-self, life-spirit, and spirit-man. Now, in the course of each of the post-Atlantean periods, something definite was given for these different members of human nature. In the first epoch, the ancient Indian period of civilization, man had added to him an increase in the capacities of his etheric body whereby it became something more than it had been before. What was implanted in him in this respect as regards his physical body already had a beginning during the last part of the Atlantean period; but he only received these enhanced powers into his etheric body during the post-Atlantean period. Thus it was during the period, known as the ancient Indian that the etheric body received these gifts. Then during the Persian civilization similar forces were implanted in his astral or sentient body; and during the Egypto-Chaldean period he received those suited to his sentient-soul; during the Greco-Latin period—the fourth age of post-Atlantean culture—the forces of the rational-soul were imprinted in man; and now, in the fifth period, we are living in an age in which the forces belonging to these lines of progress are gradually to be impressed on the spiritual-soul. As yet humanity has made but little progress with this.

Following on this age will come the sixth post-Atlantean age, which is to witness the impressing of the forces of the spirit-self on human nature; and the seventh age will see that of life-spirit. Beyond this our vision reaches out to a far distant future, in which the spirit-man or Atma will be impressed on normal humanity.

Let us now consider human evolution in relation to the individual man, for this is how it was viewed in the Mysteries; man was always considered from this aspect by those who knew somewhat of the true relationship of things. It was thus the disciples had gradually to learn to know him, in the light of the life-giving, illuminating force that streamed into them from Christ Jesus. When we observe mankind—either at the present time, or at the time of Christ Jesus—we must recognize that rudiments lie in men just as plants contain seeds, even when only in leaf and before the blossom and fruit is formed. In looking at such a plant we can say: As surely as this plant which so far only possesses green leaves has within it the germ of both flower and fruit, so man, who at the time of Christ Jesus possessed only sentient and intellectual-soul, holds within him the germ of the spiritual-soul, which then opens itself to the spirit-self, in order that the higher triad, as a new spiritual gift from God, may flow into him from above. Thus we can say: Man unfolds through the content and qualities of his soul in the same way as a plant unfolds in turn green leaves, blossoms, and fruit. In developing his sentient-soul, intellectual-soul, and spirit-soul man develops something that corresponds to the flower of his being, and lifts this up to receive the inpouring of the Divine Spirit from above, so that by receiving the spirit-self he may rise to ever further heights of human evolution.

At the time Christ Jesus walked on earth the normal man had developed the rational-soul as his highest principle; this was not as yet capable of receiving into it the spirit-self; but out of the same man as now had developed to the rational soul the spiritual-soul would evolve as his child—as the consummation of his being, which later would become the receptacle for the spirit-self.

What is to unfold out of the whole nature of man, and come forth from him like a blossom? How was this described in the Mysteries, and in the circle where Christ Jesus spoke to His disciples of their further development? Translated into our language it was called the ‘Son of Man.’ The Greek has a less restricted meaning than our word ‘son,’ meaning ‘son of a father,’ and signifies rather the offspring of a living organism, something that evolves out of such an organism, as a blossom evolves from a plant which at first possessed only green leaves. So it was said of the ordinary man, whose being had not yet blossomed into the spiritual-soul, that the ‘Son of Man’ had not yet evolved in him. But there are always some who are in advance of their contemporaries, who bear within them the life and knowledge of a future age. So in the fourth period, that in which the rational-soul was normally developed, there were some among the leaders of mankind who, though appearing outwardly as other men, had developed inwardly the possibility of the spiritual-soul, out of which the spirit-self was to dawn. These were the ‘Sons of Men.’

The disciples had to grow to an understanding of the nature of these leaders of humanity. It was to test their understanding of this that Christ asked His more intimate disciples, ‘Tell me, of what beings, of what men in this generation, can it be said that they are “Sons of Men?”’ So runs the question according to the Aramaic Script—for though the Greek translation from the Aramaic Script when read aright is certainly better, yet something has been lost in it also. We have to picture Christ Jesus standing thoughtfully before His disciples and saying, ‘What is the general opinion concerning the men who, in previous generations of this Greco-Latin period, were called “Sons of Men”? Who were they?’ And the disciples spoke to Him of Elias, of John the Baptist, of Jeremiah, and other prophets. They were able to answer thus through the illuminating forces that came to them from Christ. They knew that these leaders of men had developed powers by which they had given birth within themselves to the ‘Son of Man.’

On the same occasion, the disciple who is usually called Peter gave a different answer. In order to understand this answer we must allow what we have heard in recent lectures concerning the mission of Christ Jesus, according to the Gospel of Matthew, to sink deeply into our souls. It was there explained that through the Impulse of Christ it has become possible for men to develop full ego-consciousness—that what lies within the ‘I am’ can blossom fully through His Impulse. In other words Men will be able in time to enter the higher worlds—may even attain to initiation—while retaining their ego-consciousness, the only state of consciousness considered normal for men in the physical world to-day. This has become possible through the life of Christ Jesus on earth. He is the representative of the force that gives complete consciousness of the ‘I am’ to man.

I have already explained that interpretations of the Gospels given by free-thinkers, or by opponents of the Gospels, do not as a rule even mention the facts of greatest moment. They point continually to certain sequences of words found there, which they say are also to be met with elsewhere; as when they assert the previous existence of the contents of the Beatitudes. But there is something that has never existed before, and on this we lay stress what had previously been impossible of attainment through ego-consciousness had now become possible through the impulse imparted by Christ. This is a point of inestimable importance.

We have already analysed the Beatitudes, and said that the first should read ‘Blessed are the beggars in respect of the spirit,’ those who as a result of human evolution are poor in spirit, who, having lost the old clairvoyance, are unable to look into the spiritual worlds; but comforting them Christ explains, ‘Even though ye have lost the old clairvoyance and can no more through it see into the spiritual world, ye shall now be able to view these worlds through the powers of your own individual ego, for: “Within yourselves ye shall find the Kingdoms of the Heavens!”’ Similarly with the second Beatitude: ‘Blessed are those who mourn.’ Blessed are ye who no longer require to see into the spiritual world with the help of the old clairvoyance, for you will develop your ego so powerfully that through it you will attain to the spirit-world. But to do this your ego must gain more and more of the power which Christ, by His unique nature, has once and for all time firmly united with the earth.

It would be well if men would really ponder these things a little. It is not without purpose that each of the Beatitudes in the Sermon on the Mount contains a very important Greek word showing that, if we take the first Beatitude: ‘Blessed are the beggars in spirit,’ this should be followed by the words ‘for in themselves’ or ‘through themselves’ ‘they shall attain the Kingdoms of the Heavens.’ So in the second and third sentences onwards attention is dircted to ‘in themselves.’

Forgive me if I now refer to something of great importance to our day by employing a rather trivial example. We must learn to use the Greek word ‘Auton’ (the same as appears in the modern word automobile) but not so that we apply it exclusively to machines, or understand it only in its external sense; we must learn to associate it as a ‘self-starting’ activity within the realm of spirit where it belongs. This advice might well be taken by our contemporaries. Men love a self-starting action in connection with machines, but they must learn to employ it also in connection with all they used to experience unconsciously in the Mysteries before the coming of Christ. This must now be learnt through ‘a setting of themselves in action,’ so that they gradually become creative from within themselves. The men of to-day will come to understand this when they fill themselves with the impulse brought to them by Christ.

Keeping this in mind we can see how important the second question was that Christ put to His disciples. After asking them: Who among the leaders of former generations could be described as ‘Sons of Men,’ He questioned them further, and wished gradually to bring them to an understanding of His own nature, to an understanding of that ego-nature of which He was the representative. Hence He asked, And what think ye that I am? On every occasion you see how special stress is laid on the ‘I am’ in the Gospel of Matthew. Then Peter answered Him, and showed by his answer that he now recognized the Christ not only as a ‘Son of Man,’ but as the ‘Son of the living God.’ This brings us to a consideration of the difference between these two phrases, ‘Son of Man’ and ‘Son of the living God.’ In order to understand them, we must enter more fully into some facts already dealt with.

In the course of his development man evolves the spiritual-soul so that in it the spirit-self may appear. When he has evolved the spiritual-soul,¹ the upper triad, spirit-self, life-spirit, and spirit-man come to meet him, so that the opening flower of his being can receive into it this upper triad from above. This may be illustrated graphically to resemble the unfolding of a plant (see overleaf).

When a man has made himself receptive by developing his spirit-soul, the higher triad, spirit-self or Manas, life-spirit or Budhi, and spirit-man or Atma, draw near; this may be likened to a spiritual fructification coming towards him from on high. While with the other principles of his being he grows upwards from below, unfolding the blossom of the ‘Son of Man,’ there must come to meet him from on high, so that he may gain his ego-consciousness, that which brings with it spirit-self, life-spirit, and spirit-man.

Who is the representative of the gift which comes down to man from above and is indicative of the nature of humanity in the far future? Who is this? The first gift that comes to man is the ‘spirit-self.’ Of whom is he the representative who receives this gift coming from on high? It is the Son of God, He Who lives, the life-spirit, the Son of the Living God!

So in the scene to which we have just referred Christ Jesus asked the question, ‘What is to come to men through My impulse?’ The answer is, ‘The life-giving Spirit- Principle from on high!’

So we have to distinguish the Son of Man who evolves upwards from below, and the Son of God—the Son of the living God, Who comes down to meet him from above. These must be distinguished. We can understand what a difficult question this was for the disciples. Especially so because they were receiving for the first time those things which the simplest of mankind have had implanted in them through the Gospels from the beginning of the Christian era; things which first reached the disciples through the living, instructing forces of Christ Jesus. Through powers such as had previously been developed by them, no answer could be given to the question: ‘Whose representative am I Myself?’ To this question one of the disciples—Peter—answered: ‘Thou art the Christ, the Son of the living God.’ This was an answer which—if we may say so—did not spring from the normal spiritual powers of Peter at that moment.

Let us try to picture this scene vividly. Christ Jesus, looking at Peter, said to Himself: ‘It means much that such an answer should have come from this mouth; for it is an answer that points to the distant future.’ Then having gazed into Peter's consciousness, and seen how far he had progressed, seen that through his intellect, or the powers that initiation had evoked in him, he was able to give such an answer, the Christ was bound to say ‘This answer has not sprung from Peter's conscious knowledge; here spoke. those deeper forces that are inherent in all men, but which will only gradually become conscious forces in them.’

We bear within us physical body, etheric body, astral body, and ego; we are rising towards spirit-self, life-spirit, and spirit-man through transmutation of the powers of the lower bodies. This is an elementary lesson of Spiritual Science. The forces that we shall one day evolve in our astral body as spirit-self are already there, only they have been put there by divine spiritual powers and have not been evolved by us. It is the same as regards our etheric body, which already contains within it a divine life-spirit. Therefore, looking at Peter, Christ said: ‘What spoke to me is not what is within thy consciousness at the present time, thou hast spoken from out of something that will certainly be evolved within thee at a future time, but of which at present thou knowest nothing. What at the present time is within thy flesh and blood could not have spoken, so that the words: “Thou art the Christ, the Son of the living God” could have sprung from it. In these words divine spiritual forces spoke, forces lying deep below the threshold of consciousness, in the profoundest depths of human nature.’ The mysterious Higher Powers that at this moment spoke through Peter, Christ calls the ‘Father in Heaven.’ These were the forces out of which he was born, but of which he was not as yet conscious. Hence Christ's words: ‘The man of flesh and blood thou art at present did not reveal this unto thee, but the Father which is in Heaven revealed it.’ But Christ had something further to say to Peter. He had to say to Himself: ‘In Peter I have a disciple before me, whose nature is so constituted, that through the forces that have already evolved consciousness in him, and through the whole manner in which spiritual forces have worked in him the Father-force has remained intact; this subconscious, human force has remained so strong in him that when he surrenders himself to it he can build thereon. This is the most important thing in Peter.’ And Christ might have gone on to say: ‘What is present in Peter is present in all men, but they are not sufficiently advanced either to be aware of it or to make conscious use of it; the power to do so will only be developed in the future. If that which I am to give to man, if that for which I am the impulse, is to develop further and become a part of him, it must be founded on the consciousness which spoke through the mouth of Peter in the words: “Thou art the Christ,. the Son of the living God”; on this rock in human nature which the surging waves of consciousness as at present evolved have not yet destroyed, and which, as Father-force has just made itself heard, I will build that which will emerge with ever-increasing strength as the result of my impulse.’

When men have constructed this foundation, what the Christ-impulse can become for humanity will be revealed. This is contained in the words: ‘Thou art Peter, and on this rock I will build what a certain number of men, a community, can reveal when they confess the Impulse of Christ.’

Such words must not be passed over as lightly as are the discussions which at this moment are the subject of violent controversy. They can only be understood when reconstructed out of the depth of that wisdom which is the same as the wisdom met with in the Mysteries.

The sentence that follows shows clearly that Christ Jesus built on this deep subconscious force in Peter. For immediately afterwards He speaks of the events that are about to take place, and of the Mystery of Golgotha. The moment, however, had already passed when the more deeply lying forces spoke in Peter. It is the conscious Peter who now speaks, who fails to understand Christ, and cannot believe that suffering and death are to follow. So when the conscious Peter speaks (he who had already developed conscious powers within himself) Christ has to correct him, saying: ‘It is not God Who now speaks in thee but that which thou hast evolved within thee as man; the source from which it comes is of no value, but is a vain deception, for it comes from Ahriman—that is Satan!’ This is contained in the words, ‘Remove thyself from Me, Satan, thou offendest Me, for thou considerest not the things that are divine, but those that are human.’ Christ compares Peter to Satan, employing the word used to designate Ahriman. Whereas in other parts of the Bible the word ‘devil’ stands for everything Luciferic, Christ here makes deliberate use of the word ‘Satan,’ for it was to the Ahrimanic form of deception that Peter had succumbed.

These are the facts. What do modern critics of the Bible make of them? They say: It is most unlikely that Christ Jesus would stand before Peter one minute saying, ‘Thou alone hast grasped the fact that a God confronts thee,’ and immediately afterwards call him ‘Satan.’ So the critics conclude that the word ‘Satan’ must have been interpolated by someone later, and is therefore incorrect. The truth is that current opinions concerning the deeper meaning of these words when gained only through philological research are worthless, unless preceded by an actual understanding of the Biblical records. An understanding of the actual facts of the Bible is necessary before anyone can speak of the historical origin of corresponding documents.

Between the two sayings that have just been considered there is another. This we can only understand if we call to mind a very ancient, yet ever new teaching of the Mysteries: The teaching that man as he exists on earth—and not only man himself but each group or class of men—is a reflected image of cosmic happenings. This has already been explained by me when referring to the descent of Jesus of Nazareth. We saw the true meaning of the promises made to Abraham: ‘Thy descendants shall be a copy of the order of the stars in Heaven.’ The order of the Heavens as seen in the twelve Constellations, and the paths of planets through these twelve Signs of the Zodiac, were to be repeated in the twelve tribes, and in all that the Hebrew people experienced during three times fourteen generations. In the sequence of the generations, and in their special inheritance through the blood-tie within the twelve tribes, we have to see a copy or reflection of cosmic relationships. This was told to Abraham.

In the moment when Peter stood before the Christ, and our Lord knew that in his deeper nature he had really understood what was given to man with the Christ-Impulse—that it meant the down-flowing of spiritual power through the ‘Son of the living God’—Christ knew He could now inform those standing round Him that something new was about to begin on earth, that a new model could now be given to them. As in the cosmic relationship of the heavens Abraham had been given an image of blood relationship, so now an image for an ethical and spiritual relationship was provided; a model for what man would be able to attain to through his ego. When people come to understand what the Christ is, as the higher nature of Peter understood it, they will cease to establish relationships and communities that depend only on the blood-tie, but will consciously weave bonds of love from soul to soul. This means that as in the blood of the Jewish people, in the threads stretching through the generations, people were bound together in accordance with a macrocosmic model, and were also liberated from each other through the same heavenly ordinance—from this time forth a force was to arise out of the conscious ego that would separate man from man, or bind them to each other in love, in accordance with moral and spiritual relationships. Regulations affecting humanity will be made or harmonized by the conscious ego. This is contained in the words spoken by Christ in continuation of His answer to Peter when He said: ‘What thou bindest on earth—what the deeper nature in thee binds—is the same as is bound in Heaven; and what this nature loosens here below is also loosened in Heaven.’

In ancient times the whole meaning of human union lay in relationship through the blood-tie; but men in future will develop more and more towards moral, intellectual, and spiritual ties. It follows, that what they form in the way of communities shall mean something to them. Or, to express this in anthroposophical language, we might say: The individual karma of a man will have to be associated with the karma of the community.

From the teachings of Spiritual Science during recent years you can gather that it does not contradict the idea of karma for me to give something to a poor man, so it does not contradict the idea of karma that a man's individual karma should be affected by that of the community to which he belongs. The community can share in the lot of the individual. Karma maybe so connected that the community as a whole bears the karma of the individual. In moral relationships the following may happen: An individual member of a community may commit some wrong; this will most surely be written in his karma, and must be worked out in the great inter-relationships of the whole world. But suppose another case: Suppose a man were found willing to help another to bear his karma. The karma would have to be fulfilled, but the man might be helped. Groups or associations of people can help a wrong-doer in the same way. The karma of an individual can be so interwoven with that of a community that—because it recognizes him as one of themselves—it can consciously accept his destiny, and in sympathy desire his improvement. Their attitude might be—‘You, as an individual, have done wrong, but we will stand by you. We will take over that in your karma, which is conducive to your betterment.’ If for ‘community’ the word ‘church’ be substituted, then it means that the Church lays upon itself the duty of accepting the sin of the individual and of sharing the burden of his karma. This does not refer to ‘forgiveness of sins’ in the usual meaning of the words, but to a real bond, to ‘a taking upon them’ of the sins, and the community must be conscious of its acceptance of the debt.

When ‘binding’ and ‘loosing’ are understood in this sense there must be with every forgiveness of sins a recognition by the community of the responsibilities arising out of it. In this way a web is woven in which the threads of individual karma are woven into the karma of the whole community; and this web shall become a reflection of the order in heaven through the gift brought down to Earth by Christ from spiritual heights. This means that individual karma shall be bound up with universal karma after the pattern of the order in the spiritual worlds, and this in no haphazard way, but so that the whole social organism may become a reflection of the heavenly order.

Hence for those who begin to understand it, this scene of the ‘confession of Peter’ acquires an infinite depth of meaning. It was so to say the founding of future humanity on the basis of their ego-nature. What happened in this confidential conversation between Christ and His more intimate disciples was that the power brought down by Him out of the macrocosm He passed on to that which they were to establish.

From this point onwards the Gospel of Matthew shows how the disciples were led upwards step by step towards that which they were able to receive of the forces of the Sun, and of the cosmos, through the medium of the Christ-being.

You know that one side of initiation is an expansion into the macrocosm, and because Christ is the impulse to this initiation, in the instructions He gives His disciples, He leads them out into the cosmos. As the individual who experiences initiation consciously expands into the macrocosm gradually acquiring wisdom from it, so the Christ descends from the macrocosm, revealing on every hand the forces active there, and these He passes on to His disciples.

How this takes place I have already explained. Let us once more picture the scene. A man falls asleep; on the couch lie his physical and etheric bodies, while his astral body and ego pass out into the cosmos so that these members absorb the forces of the cosmos. If the Christ now approaches this man, He is the Being who attracts these forces consciously to the sleeper, thereby illuminating him. This actually happened; a scene is described in which we are told how the disciples journeyed by sea in the last watch of the night, how they then saw that what they at first took to be an apparition was the Christ, Who enabled the forces of the macrocosm to flow into them. We are shown, in a way apparent to anyone, how Christ conducted these cosmic forces to the disciples.

In what follows in this Gospel we are shown how, scene by scene, step by step, Christ guided the disciples towards initiation. It is as if He experienced this Himself and led them as by the hand along the path that all initiates must tread. I will tell you one thing which clearly shows the gradual leading of them into the macrocosm.

When a living perception of the spiritual world has been gained, when the powers of clairvoyance have been awakened, it brings with it knowledge of things previously quite unknown. One learns, for instance, the real connections in the progressive stages of the growth of a plant. A materialist says of a flower (one that bears fruit): ‘Here is a flower, in it seeds will develop, these can later be gathered and planted in the earth where they will decay and a new plant will appear; this in turn will again bear seeds—and so it goes on from growth to growth. Materialistic thought cannot but suppose some part of the seed, however small, passes over into the new plant. But this is not the case. In respect of its material part, the whole of the old plant is destroyed. A leap occurs, so far as the material part is concerned; the new plant is of entirely new material. Actually a new formation has taken place.

Most important connections in the world are understood as soon as this very remarkable law is grasped and applied to the whole macrocosm; when we have learnt that as regards material conditions leaps or springs do actually occur. This was expressed in a special way in the Mysteries. It was said there: The disciple for initiation must learn at a certain stage through expansion into the cosmos to know the forces that cause these ‘leaps.’ Now a man learns something from the cosmos in whichever direction he advances, and this is expressed in a language taken from the stars. The stars are in this case used as letters. If our development advances in a certain direction we become aware of the ‘leap’ that takes place between an ancestor and a descendant, whether this be in the realm of plants, of animals, or men, or in the realm of planetary existence; such, for instance, as the transition from ancient Saturn to ancient Sun-existence where everything material perished. What is spiritual endures what is material perishes. The spirit was the cause of this ‘leap.’ In the same way, spirit brought about the transition from ancient Sun to Moon, from Moon to Earth. In small things as in great, the law is the same. Two symbols are used to express this fact, one is an ancient one more of a pictorial imaginative script and the other more modern. The modern form is frequently found in calendars. As evolution advances, what is past curls up within itself in the form of a spiral, and the new evolution comes forth as a new spiral out of the old, unfolding from within. But between the end of the old and the beginning of the new there is a little ‘gap,’ only then does evolution advance.

We see this represented in the above figure; here are two interlaced spirals, and, in the centre between them, a little ‘gap.’ This is the sign of ‘Cancer,’ the fourth Sign of the Zodiac, and symbolizes the growing outwards into the macrocosm, and also the starting point of a new shoot within an evolution.

There is another symbol which represents this same connection. Strange as it may seem, the symbol of an ass and its foal was used to express the connection between an ancestor and his descendant, and was intended to represent the actual point of transition from one condition to the other. In old drawings the sign of Cancer is frequently represented in this way. It is not unimportant for us to know this. It is an important teaching towards the understanding that a similar important transition also occurs when we rise to the macrocosm; that when man enters the spiritual world an entirely new illumination is associated with it. This is expressed quite correctly when in accordance with the language of the stars it is said that the physical Sun, having passed through the Constellation of Cancer and reached its highest point, descends again. Much the same happens when the disciple for initiation who has made his first ascent into the spiritual worlds learns of the forces there. When he has acquired knowledge concerning these forces he turns, and bears them down again, so as to make them serviceable to humanity.

The Gospel of Matthew, as well as the other Gospels, tells how Christ Jesus brought about this ‘leap’ in the development of the disciples; and by the way this is told we are shown that He did not influence them by words alone, but that He induced in them imaginative perception—a living image of what He Himself was accomplishing, that exalted state that is the goal of human evolution. To this end He made use of the symbol of the ass and its colt; which means that He guided His disciples towards an understanding of what in spiritual life corresponds to the sign of Cancer. This was the expression of something that occurred in the living spiritual relationship of Christ to His disciples, and was of such majesty, such grandeur, that no human words, whatever the language, were found adequate to express it. The only way that Christ could convey the meaning of it to His disciples was to lead them into the spiritual world, and then to create in physical conditions, an image or reflection of events in the macrocosmic world. For this purpose He led them to the point where the forces of those who had been initiated could become of service again to mankind. He then stood at the summit of His power, and this is shown when He tells the: His sun stood at its zenith, in the sign of Cancer No wonder, therefore, that at this point the Gospel of Matthew informs us that the life of Christ, as regards His earthly existence had reached its climax! This is mightily demonstrated in the cry: ‘Hosanna in the Highest!’ Here each tone is chosen so as to show how the disciples are led on towards maturity; so that through what took place in them humanity as a whole might attain that which through the Christ has been brought into its evolution.

The story of the Passover that follows is nothing else than the actual living inflow of that magic force, which first, in the form of teaching, and later as the outcome of the Mystery of Golgotha, was to enter humanity. With this in mind it becomes clear why the writer of this Gospel always felt it necessary to emphasize the contrast between the living teaching heard by the disciples coming to them from the heights of cosmic existence, a teaching suited to them; and the other teaching given to those who stood outside, who were not sufficiently ripe to receive the Christ-force itself. This difference will be dealt with in the next lecture in connection with the conversation of the Scribes and Pharisees. Just now we would remind you that Christ Jesus, having led the disciples to the point of initiation, showed them that by following this path they would themselves be able to experience expansion into the spiritual world of the macrocosm. He explained that they had already experienced the preliminaries of initiation, that the way was open, to where they could become more and more able to recognize the true nature of Christ as the Being Who fills all spiritual spaces, Whose reflection had been in Jesus of Nazareth. Christ Jesus told His disciples that they must progress in ripeness for initiation so that they might become initiates for humanity. He taught them further that they could only attain individual initiation if with patience and perseverance they furthered this inner ripeness.

What had to increase in strength in man's inner being, if his inner nature was to evolve clairvoyant higher forces? The as yet undeveloped attributes of his being had to ripen, so that he could become capable of receiving into himself the forces of spirit-self, life-spirit, and spirit-man. As to when this would happen, when the power from above which leads to initiation and makes of a man a participator in the Kingdoms of the Heavens dawns in him, depends on the degree of ripeness he has attained; it depends on the karma of the individual. Who can tell when this moment is at hand? Only the highest Initiates. It is not known to those on lower stages of initiation. The hour of man's attainment comes to those who are ripe for entry into the spiritual world. It must surely come; but it comes like a thief in the night.

But how does this expansion into the spiritual world come to pass? In the ancient Mysteries, and to a certain extent in the new, there were three stages of initiation into the macrocosm. The first stage brought knowledge of all that could be perceived through the spirit-self. The Initiate was then not only a man in the new sense, but he had attained to what, in the language of the Hierarchies, is called ‘Angel-nature’—the nature of the Hierarchy next above man. Thus in the Persian Mysteries a man who had advanced to this stage at which he had expanded to the Macrocosm, when the spirit-self was active in him was called either a Persian (since he was no longer an isolated being but belonged to the Angel of the Persian nation) or he was simply called an Angel, one whose nature was divine. The second stage is that in which the life-spirit had awaked in like manner; at this stage a man was called a ‘Sun-hero’ in the old Persian Mysteries, for he had then advanced to the point where he could draw into himself the spiritual forces of the Sun, when these forces had approached the earth. Such a man might also be called ‘Son of the Father.’ And he who had won to the heights of the third stage, the stage of Atma, or spirit-man, was called in the ancient Mysteries ‘the Father.’ These were the three stages of initiation—‘Angel,’ ‘Son or Sun-hero,’ and ‘Father.’

Only the highest initiates can judge when initiation is about to awaken in man. Hence Christ said: ‘Initiation will come when you have travelled further along the way on which I have led you; you will then ascend to the Kingdom of Heaven; but the hour of your arrival is known neither to the Angels (those initiated with the spirit-self, nor to the Son (those initiated with life-spirit), but only to the highest Initiates, those initiated with the Father.’ Here once more the language of the Gospel of Matthew conforms absolutely with the tradition of the Mysteries.

And we shall see as the Gospel continues how all that Christ tells His disciples concerning the Kingdom of Heaven is merely a prediction of what they are to experience in initiation. Examining carefully the sentences dealing with this subject, it is easily seen that Christ is referring to a certain teaching common at that time—concerning the way in which the Kingdom of Heaven was to be attained. People had accepted this attainment of the Kingdom of Heaven in a material sense, believing it applied to the whole earth, whereas they ought to have known that this was only possible to certain individuals, those who had passed through initiation. Some people really expected that the earth would be transformed into Heaven in a material way. Christ refers directly to this when He says that certain people who will appear and announce this teaching are lying prophets and false Messiahs. It is amazing to find expounders of the Gospels who even to-day spread this false doctrine of the material heavenly kingdom, and declare it to be the teaching of Christ Himself. Anyone who really knows how to read the Gospel of Matthew knows that Christ refers to a spiritual event, towards which those seeking initiation grow. In the course of earthly evolution it will, however, be possible for all humanity—for all who follow Christ—to grow to this condition—inasmuch as the earth itself is spiritualized.

When from this side also we have looked more deeply into the whole form and content of the Gospel of Matthew, our reverence for it deepens enormously. This is more especially the case in respect of the teaching Christ gave to His disciples from the standpoint of the ego—the ‘I.’ In none of the other Gospels is this given so clearly. We can picture the Christ, with His disciples gathered round Him, and can see how cosmic forces work through the agency of His human body; we can see the disciples learning of initiation as He leads them by the hand, and we catch a glimpse of the human conditions of His environment. All this makes the Gospel of Matthew a most human production. Through it we really learn to know the man Jesus of Nazareth, the bearer of the Christ; we recognize all that came to pass through the descent of Christ into human nature. Yes, in the Matthew Gospel even heavenly events are clothed in garments that are truly human.

How this is the case in other things not only in those relating to initiation will be dealt with in the next—the last lecture.

• 1. Spiritual-soul is sometimes called consciousness-soul.

Let us consider today the second Mystery Drama, The Soul's Probation. You will have noticed that in our various stage performances, and especially in this play, an attempt was made to bring the dramatic happenings into connection with our anthroposophical world view. In this play in particular, we wanted to present on the stage in a very real way the idea of reincarnation and its effect on the human soul. I need not say that the incidents in The Soul's Probation are not simply thought out; they fully correspond with observations of esoteric study in certain ways, so that the scenes are completely realistic in a definite sense of the word. We can discuss this evening first of all the idea that a kind of transition had to be created, leading from Capesius' normal life to his plunge into a former life, into the time when he lived through his previous incarnation.

I have often asked myself since The Soul's Probation was written, what enabled Capesius to build a bridge from his life in a world where he had known—though certainly with a genial spirit—only what is given by external sense perception with a world view bound to the instrument of the brain; how it was, I say, that a bridge could be created from such a world to the one into which he then plunged, which could only be revealed through occult sense organs. I have often asked myself why the fairy tale, with the three figures at the rock spring (Scene Five) had to be the bridge for Capesius. Of course, it was not because of some clever idea or some deliberate decision that the fairy tale was placed just at this point, but simply because imagination brought it about. One could even ask afterward why such a fairy tale is necessary. In connection, then, with The Soul's Probation there came to me certain enlightening points of view about the poetry of fairy tales in general and about poetry in relation to anthroposophy.

A person could well put into practical use in his life the facts implicit in the division of the soul into sentient, intellectual, and consciousness souls, but when he does, riddles of perception will loom up in a simply elemental- emotional way with regard to his place in, and relationship to, the world. These riddles do not allow themselves to be spoken out in our ordinary language, with our ordinary concepts, for the simple reason that we are living today in too intellectual a time to bring to expression in words, or through what is possible in words, the subtle distinctions between the three members of our soul.

It is better to choose a method that will allow the soul's relationship to the world to seem diversified and yet quite definite and clear. What moves through the whole of The Soul's Probation as the connecting link between the events themselves and what is significant in the three figures, Philia, Astrid, and Luna, had to be expressed in delicate outlines; yet this had to call up strong enough soul responses to bring out clearly man's relationship to the world around him. It could be presented in no other way than to show how the telling of the fairy tale about the three women awoke in Capesius' soul, as a definite preparation for his development, the strong urge to descend into those worlds that only now are beginning to be perceived again by human beings as real.

There will now be a recital of the fairy tale, so that we can reflect upon it afterward.

(Scene Five: Tale of the Rockspring Wonder)

Once upon a time there was a boy
who lived—the only child of a poor forester—
within a woodland solitude. He knew
besides his parents hardly any other people.
His build was slender,
his skin almost transparent.
One could look long into his eyes:
they treasured deepest spirit wonders.
And though indeed few people entered
the circle of his life,
he never was in need of friends.
When in the nearby mountains
the golden sunlight glowed and glimmered,
the boy's rapt, musing eye drew forth
the spirit gold into his soul
until his heart resembled
the morning brightness of the sun.—
But when through darkening clouds
the morning sunrays could not pierce
and dreariness hung over mountain heights,
the boy's eye, too, grew dull;
a mood of sadness filled his heart.—
The spirit weaving of his narrow world
took hold of him so fully
that it was no less strange to him
than were his body and his limbs.
The trees and flowers of the woods
were all his friends:
there spoke to him from crown and calyx
and from the lofty tree-tops spirit beings
and what they whispered, he could understand.—
Such wondrous things of worlds unknown
unlocked themselves before the boy
whenever his soul conversed
with what most people would regard as lifeless.
At evening his anxious parents
from time to time missed their beloved child.—
The boy was at a spot nearby
where from the rocks a spring burst forth,
and waterdrops, dispersing thousandfold,
were scattered over stones.
When moonlight's silver glance,
in sparkling colours' sorcery,
was mirrored in the water's misty spray,
the boy could sit for hours on end
beside the rock-born spring.
And figures, formed by spirit-magic,
arose before his youthful vision
in rushing water and in moonlight's glimmer.
They grew into three women's forms
who told him of those things
toward which his soul's desire was turned.—
And when upon a gentle summer night
the boy was sitting at the spring again,
one woman of the three caught up a myriad of drops
out of the glittering spray
and gave them to the second woman.
She fashioned from the tiny drops
a chalice with a silver gleam
and passed it to the third.
She filled it with the moonlight's silver rays
and gave it to the boy,
who had beheld all this
with youthful inner sight.—
Now in the night
which followed this event,
he dreamed that he was robbed
by a fierce dragon of the chalice.
After this night the boy beheld
just three times more the wonder of the spring.
Henceforth the women came no more
although the boy sat musing
beside the rock-born spring in moonlight's silver sheen.
And when three hundred sixty weeks
had run their course three times,
the boy had long become a man
and left his parents' home and forest country
to live in a strange city.
One evening, tired from the day's hard toil,
he pondered on what life had still in store for him,
and suddenly he felt himself a boy,
caught up and carried to his rock-born spring.
Again he could behold the water-women
and this time heard them speak.
The first one said to him:

Remember me at any time
you feel alone in life.
I lure man's eye of soul
to starry spaces and ethereal realms.
And whosoever wills to feel me,
I offer him the draught of hope in life
out of my wonder goblet.—

And then the second spoke:

Do not forget me at the times
when courage in your life is threatened.
I lead man's yearning heart
to depths of soul and up to spirit heights.
And whosoever seeks his strength from me,
for him I forge the steel of faith in life,
shaped by my wonder hammer.—

The third one could be heard:

To me lift up your eye of spirit
when your life's riddles overwhelm you.
I spin the threads of thought that lead
through labyrinths of life and the abyss of soul.
And whosoever harbours trust in me,
for him I weave the living rays of love
upon my wonder loom.—

Thus it befell the man,
and in the night that followed this
he dreamed a dream:
a savage dragon prowled
in circles round about him,—
and yet could not come near him.
He was protected from that dragon by
the beings he had seen beside the rock-born spring
and who with him had left his home
for this far-distant place.

It seems to me that the world of fairy tales can quite rightfully be placed between the external world and everything that in past times man, with his early clairvoyance, could see in the spiritual world; with everything, too, that he can still behold today if, by chance, either through certain abnormal propensities or through a trained clairvoyance, he can raise himself to the spiritual world. Between the world of spirit and the world of outer reality, of intelligence, of the senses, it is the world of the fairy tale that is the most fitting connecting link. It would seem necessary to find an explanation for this position of the fairy tale and the fairy tale mood between these other two worlds.

It is extraordinarily difficult to create the bridge between these spheres, but I realized that a fairy tale itself could construct it. Better than all the theoretical explanations, a simple fairy tale really seems to build this bridge, a tale that one could tell something like this:

Once upon a time there was a poor boy who owned nothing but a clever cat. The cat helped him win great riches by persuading the King that her master possessed an estate so huge, so remarkably beautiful that it would amaze even the King himself. The clever cat brought it about that the King set forth and traveled through several astonishing parts of the country. Everywhere he went, he heard—thanks to the cat's trickery—that all the great fields and strange buildings belonged to the poor boy.

Finally, the King arrived at a magnificent castle, but he came a bit late (as often happens in fairy tales), for it was just the time when the Giant Troll, who was the actual owner of this wonderful place, was returning home from his wanderings over the earth, intending to enter his castle.

The King was inside looking at all its wonders, and so the clever cat stretched herself out in front of the entrance door, for the King must not suspect that everything belonged to the Giant Troll. It was just before dawn that the Giant arrived home and the cat began to tell him a long tale, holding him there at the front door to listen to it. She rattled along about a peasant plowing his field, putting on manure, digging it in, going after the seed he wanted to use, and finally sowing the field. In short, she told him such an endless tale that dawn came and the sun began to rise. The wily cat told the Giant to turn around and look at the Golden Maid of the East whom he surely had never seen before. But when he turned to look, the Giant Troll burst into pieces, for that is what happens to giants and is a law they have to conform to: they may not look at the rising sun. Therefore, through the cat's delaying the Giant, the poor boy actually came into possession of the wonderful palace. The clever cat at first had given her master only hope, but finally, with her tricks, also the great castle and the vast estate.

One can say that this simple little tale is extremely significant for its explanation of fairy tale style today. It is really so that when we look at men and women in their earthly development, we can see what most of them are—those who have developed on earth in the various incarnations they have lived through and are now incarnated. Each one is a “poor boy.” Yes, in comparison to earlier historical epochs, today we are fundamentally “poor boys” who possess nothing but a clever cat. We do, however, it's true, have a clever cat, which is our intelligence, our intellect. Everything the human being has acquired through his senses, whatever he now possesses of the outer world through the intelligence limited to the brain, is absolute poverty in comparison to the whole cosmic world and to what man experienced in the ancient Saturn, Sun, and Moon epochs. All of us are basically “poor boys,” possessing only our intelligence, something that can exert itself a little in order to promise us some imaginary property. In short, our modern situation is like the boy with the clever cat.

Actually, though, we are not altogether the “poor boy”; that is only in relation to our consciousness. Our ego is rooted in the secret depths of our soul life, and these secret depths are connected with endless worlds and endless cosmic happenings, all of which affect our lives and play into them. But each of us who today has become a “poor boy” knows nothing more of this splendor; we can at best, through the cat, through philosophy, explain the meaning and importance of what we see with our eyes or take in with our other senses. When a modern person wants somehow to speak about anything beyond the sense world, or if he wishes to create something that reaches beyond the sense world, he does it, and has been doing it for several hundred years, by means of art and poetry.

Our modern age, which in many ways is a peculiarly transitional one, points up strongly how men and women fail to escape the mood of being “poor boys,” even when they can produce poetry and art in the sense world. For in our time (1911), there is a kind of disbelief in trying to aim toward anything higher in art than naturalism, the purely external mirroring of outer reality. Who can deny that often today when we look at the glittering art and literature expressing the world of reality, we can hear a melancholy sigh, “Oh, it's only delusion; there's no truth in any of it.” Such a mood is all too common in our time. The King of the fairy tale, who lives in each one of us and has his origin in the spiritual world, definitely needs to be persuaded by the clever cat—by the intelligence given to man—that everything growing out of the imagination and awakened by art is truly a genuine human possession. Man is persuaded at first by the King within him but only for a certain length of time. At some point, and today we are living just at the beginning of such a time, it is necessary for human beings to find once more the entrance to the spiritual, divine world. It is today necessary for human beings, and everywhere we can feel an urgency in them, to rise again toward the spheres of the spiritual world.

There has first, however, to be some sort of bridge, and the easiest of all transitions would be a thoughtful activating of the fairy tale mood. The mood of the fairy tale, even in a quite superficial sense, is truly the means to prepare human souls, such as they are today, for the experience of what can shine into them from higher, supersensible worlds. The simple fairy tale, approaching modestly with no pretension of copying everyday reality but leaping grandly over all its laws, provides a preparation in human souls for once more accepting the divine, spiritual worlds. A rough faith in the divine worlds was possible in earlier times because of man's more primitive constitution, which gave him a certain kind of clairvoyance. But in the face of reality today, this kind of faith has to burst into pieces just as the Giant Troll did. Only through clever cat questions and cat tales, spun about everyday reality, can we hold him back. Certainly, we can spin those endless tales of the clever cat to show how here and there external reality is forced toward a spiritual explanation.

In broad philosophical terms, one can spin out a long- winded answer to this or that question only by referring to the spiritual world. One still keeps all this as a kind of memento from earlier times; with it one can succeed in detaining the Giant for a short time. What is with us from earlier times, however, cannot hold its own against the clear language of reality. It will burst into pieces just as the Giant Troll burst, on looking at the rising sun. But one has to recognize this mood of the bursting Giant. It is something that has a relationship to the psychology of the fairy tale. Because I find it impossible to describe such things theoretically, I can get at this psychology only through observing the nature of the human soul. Let me say the following about it.

Think for a moment how there might appear livingly, imaginatively, before someone's soul what we recently described in the lectures about pneumatosophy,¹ depicting briefly some details of the spiritual world. In these anthroposophical circles, we certainly speak a good deal about the spiritual world. Before a person's soul, it should come at first as a living imagination. There would be little explicit description, however, if you intended only to describe what urges itself forward toward the soul, even toward the clairvoyant soul. A queer sort of disharmony comes about when one mixes such truths as those about ancient Saturn, Sun, and Moon conditions, as described in our last three anthroposophical meetings,² into the dismal, ghostlike thoughts of modern times. Over against those things raised up before the soul, one is aware of man's narrow limits. Those secrets of divine worlds have to be grasped, it would seem, by something in us resembling a troll. A swollen, troll-like giant is what one becomes when trying to catch hold of the pictures of the spiritual world. Before the rising sun, then, one has voluntarily to let the pictures burst in a certain way in order for them to be in accord with the mood of modern times. But you can hold something back; you can hold back just what the “poor boy” held back. For our immediate, present-day soul to be left in possession of something, you need the transformation, the matter-of-fact transformation, of the gigantic content of the world of the imagination into the subtlety of the fairy tale mood. Then the human soul will truly feel like the King who has been guided to look at what the soul, this “poor boy” soul, actually does not possess. Nevertheless, it does come into possession of riches when the gigantic Troll bursts into pieces, when one sacrifices the imaginative world in the face of external reality and draws it into the palace that one's phantasy is able to erect.

In former times, the phantasy of the “poor boy” was nourished by the world of the imagination, but in view of today's soul development this is no longer possible. If, however, we first of all give up the whole world of the imagination and press the whole thing into the subtle mood of the fairy tale, which does not rely on everyday reality, something can remain to us in the fairy tale phantasy that is deep, deep truth. In other words, the “poor boy,” who has nothing but his cat, the clever intellect, finds in the fairy tale mood just what he needs in modern times to educate his soul to enter the spiritual world in a new way.

It therefore seems to me from this point of view to be psychologically right that Capesius, educated so completely in the modern world of ideas, though certainly with quite a spiritual regard for this world, should come to the realm of the fairy tale as something new that will open for him a genuine relationship to the occult world. So there had to be something like a fairy tale written into the scene to form a bridge for Capesius between the world of external reality and the world into which he was to plunge, beholding himself in an earlier incarnation.

What has just been described as a purely personal remark about the reason I had for putting the fairy tale at this very place in the drama coincides with what we can call the history of how fairy tales arose in mankind's development. It agrees wonderfully with the way that fairy tales appeared in human lives. Looking back into earlier epochs of human development, we will find in every prehistoric folk a certain primitive kind of clairvoyance, a capacity to look into the spiritual world. Therefore, we must not only distinguish the two alternating conditions of waking and sleeping in those early times, with a chaotic transition of dream as well, but we must assume in these ancient people a transition between waking and sleeping that was not merely a dream; on the contrary, it was the possibility of looking into reality, living with a spiritual existence. A modern man, awake, is in the world with his consciousness, but only with his sentient consciousness and with his intelligence. He has become as poor as the boy who had nothing but a clever cat. He can also be in the spiritual world in the night, but then he is asleep and is not conscious of it. Between these two conditions, early man had still a third, which conjured something like magnificent pictures before his soul. He lived then in a real world, one that a clairvoyant who has attained the art of clairvoyance also experiences as a world of reality, but not dreamlike or chaotic. Still, ancient man possessed it to such a degree that he could encompass his imaginations with conscious clarity. He lived in these three different conditions. Then, when he felt his soul widening out into the spiritual cosmos, finding its connection with spiritual beings of another kind close to the hierarchies, close to the spiritual beings living in the elements, in earth, water, air, and fire, when he felt his whole being widening out from the narrow limits of his existence, it must have been for him, in these in-between conditions, like the Giant who nevertheless burst into pieces when the sun rose and he had to wake up.

These descriptions are not at all unrealistic. Because today one no longer feels the full weight of words, you might think the words “burst into pieces” are put there more or less carelessly, just as a word often is merely added to another. But the bursting into pieces actually describes a specific fact. There came to the ancient human being, after he had felt his soul growing out into the entire universe and then, with the coming of the Golden Maid of the Morning, had had to adapt his eyes to everyday reality, there came to him the everyday reality like a painful blow thrusting away what he had just seen. The words really describe the fact.

But within us there is a genuine King, which is a strong and effective part of our human nature; he would never let himself be prevented from carrying something into our world of ordinary reality out of that world in which the soul has its roots. What is thus carried into our everyday world is the projection or reflection of experience; it is the world of phantasy, a real phantasy, not the fantastic, which simply throws together a few of the rags and tatters of life, but it is true phantasy, which lives deep in the soul and which can be urged out of there into every phase of creating. Naturalistic phantasy goes in the opposite direction from genuine phantasy. Naturalistic phantasy picks up a motif here and a motif there, seeks the patterns for every kind of art from everyday reality and stitches these rags of reality together like patchwork. This is the one and only method in periods of decadent art.

With the kind of phantasy that is the reflection of true imagination, there is something at work of unspecified form, not this shape nor that, and not yet aware of what the outer forms will be that it wants to create. It feels urged on by the material itself to create from within outward. There will then appear, like a darkening of the light-process, what inclines itself in devotion to external reality as image-rich, creatively structured art. It is exactly the opposite process from the one so often observed in today's art work. From an inner center outward everything moves toward this true phantasy, which stands behind our sense reality as a spiritual fact, an imaginative fact. What comes about is phantasy-reality, something that can grow and develop lawfully out of divine, spiritual worlds into our own reality, the lawful possession, one can say, of the poor lad—modern man—limited as he is to the poverty of the outer sense world.

Of all the forms of literature the fairy tale is certainly least bound to outer reality. If we look at sagas, myths, and legends, we will find features in all of them that follow only supersensible laws, but these are actually immersed in the laws of external reality as they leave the spiritual and go into the outside world just as the source material, historical or history-related, is connected to a historical figure. Only the fairy tale does not allow itself to be manipulated around real figures; it stays quite free of them. It can use everything it finds of ordinary reality and has always used it. Therefore, it is the fairy tale that is the purest child of ancient, primitive clairvoyance; it is a sort of return payment for that early clairvoyance. Let old Sober-sides, the pedant who never gets beyond his academic point of view, fail to perceive this. It doesn't matter; he needn't perceive it. The simple fact is that for every truth he hears, he asks, “Does it agree with reality?”

A person like Capesius is searching above everything else for truth. He finds no satisfaction in the question, “Does it agree with reality?” For he tells himself, “Is a matter of truth completely explained when you can say that it accords with the external world?” Things can really be true, and true and true again, as well as correct, and correct and ever correct, and still have as little relationship to reality as the truth of the little boy sent to buy rolls from the village baker. He figured out correctly that he would get five rolls for his ten kreuzers, but his figuring did not accord with reality; he practiced the same kind of thinking as the pedant who philosophizes about reality. You see, in that village, if you bought five rolls, you got an extra one thrown in—nothing to do with philosophy or logic, just plain reality.

In the same way Capesius is not interested in the question of how this or that idea or concept accords with reality. He asks first what the human soul perceives when it forms for itself a certain concept. The human soul, for one thing, perceives in mere external, everyday reality nothing more than emptiness, dryness, the tendency in itself continually to die. That is why Capesius so often needs the refreshment of Dame Felicia's fairy tales, needs exactly what is least true to outer reality but has substance that is real and is not necessarily true in the ordinary sense of the word. This substance of the fairy tale prepares him to find his way into the occult world.

In the fairy tale, there is something left to us humans that is like a grandchild of the clairvoyant experience of ancient human beings. It is within a form that is so lawful that no one who allows it to pour into his soul demands that its details accord with external reality. In fairy tale phantasy the poor boy, who has only a clever cat, has really also a palace obtruding directly into external reality. For every age, therefore, fairy tales can be a wonderful, spiritual nourishment. When we tell a child the right fairy tale, we enliven the child's soul so that it is led toward reality without always remaining glued to concepts true to everyday logic; such a relationship to reality dries up the soul and leaves it desolate. On the other hand, the soul can stay fresh and lively and able to penetrate the whole organism if, perceiving in the lawful figures of a fairy tale what is real in the highest sense of the word, it is lifted up far above the ordinary world. Stronger in life, comprehending life more vigorously, will be the person who in childhood has had fairy tales working their way into his soul.

For Capesius, fairy tales stimulate imaginative knowledge. What works and weaves from them into his soul is not their content, not their plot, but rather how they take their course, how one motif moves into the next. A motif may induce certain powers of soul to strive upward, a second motif persuades other powers to venture downward, still others will induce the soul forces to mingle and intertwine upward and downward. It is through this that Capesius' soul comes into active movement; out of his soul will then emerge what enables him finally to see into the spiritual world. For many people, a fairy tale can be more stimulating than anything else. We will find in those that originated in earlier times motifs that show elements of ancient clairvoyance. The first tales did not begin by someone thinking them out; only the theories of modern professors of folklore explaining fairy tales begin like that. Fairy tales are never thought out; they are the final remains of ancient clairvoyance, experienced in dreams by human beings who still had that power. What was seen in a dream was told as a story—for instance, “Puss in Boots,” one version of which I have just related. All the fairy tales in existence are thus the last remnants of that original clairvoyance. For this reason, a genuine fairy tale can be created only when—consciously or unconsciously—an imagination is present in the soul of the teller, an imagination that projects itself into the soul. Otherwise, it is not a true fairy tale. Any sort of thought-out tale can never be genuine. Here and there today, when a real fairy tale is created, it arises only because an ardent longing has awakened in the writer toward those ancient times mankind lived through so long ago. The longing exists, although sometimes it creeps into such secret soul crevices that the writer fails to recognize in what he can create consciously how much is rising out of these hidden soul depths, and also how much is disfigured by what he creates out of his modern consciousness.

Here I should like to point out the following. Nothing put into poetic form can actually ever be grounded in truth unless it turns essentially to such a longing—a longing that has to be satisfied and that longs for the ancient clairvoyant penetration into the world, or unless it can use a new, genuine clairvoyance that does not need to reveal itself completely but can flash up in the hidden depths of the soul, casting only a many-hued shadow. This relationship still exists. How many people today still feel the necessity of rhyme? Where there is rhyme, how many people feel how necessary it is? Today there is that dreadful method of reciting poetry that suppresses the rhyme as far as possible and emphasizes the meaning, that is, whatever accords with external reality. But this element of poetry—rhyme—belongs to the stage of the development of language that existed at the time when the aftereffects of the ancient clairvoyance still prevailed.

Indeed, the end-rhyme belongs to the peculiar condition of soul expressing itself since man entered upon his modern development through the culture of the intellectual or feeling soul (Verstandes- oder Gemütsseele). Actually, the time in which the intellectual or feeling soul arose in men in the fourth post-Atlantean cultural epoch (747 B.C. to 1413 A.D.) is just the time when in poetry the memory dawned of earlier times that reach back into the ancient imaginative world. This dawning memory found its expression in the regular formation of the end- rhyme for what was lighting up in the intellectual or feeling soul; it was cultivated primarily by what developed in the fourth post-Atlantean epoch.

On the other hand, wherever the culture of the fourth epoch had penetrated, there was an incomparable refreshment through the effects of Christianity and the Mystery of Golgotha. It was this that poured into the European sentient soul. In the northern reaches of Europe, the culture of the sentient soul had remained in a backward state, waiting for a higher stage, the intellectual soul culture that advanced from the Mediterranean and Southern Europe. This took place over the whole period of the fourth epoch and beyond, in order that what had developed in Central and Southern Europe, and in the Near East, could enter into the ancient sentient soul culture of Central Europe. There it could absorb the strength of will, the energy of will that comes to expression chiefly in the sentient soul culture. Thus, we see the end-rhyme regularly at home in the poetry of the South, and for the culture of the will that has already taken up Christianity, the other kind of rhyme—alliteration—as the appropriate mode of expression. In the alliterations of Northern and Central Europe we can feel the rolling, circling will pouring into the culture of the fourth epoch at its height, the culture of the intellectual or feeling soul.

It is astonishing that poets who want to bring to life, out of primeval soul forces in themselves, the memory of some primeval force in a particular sphere sometimes point back to the past in a quite haphazard fashion. This is the case with Wilhelm Jordan.³ In his Nibelungen he wished to renew the ancient alliterations, and he achieved a remarkable effect as he wandered about like a bard, trying to resurrect the old mode of expression. People did not quite know what to make of it, because nowadays, in this intellectual time of ours, they think of speech as an expression only of meaning. People listen for the content of speech, not the effect that the sentient soul wants to obtain with alliteration, or that the intellectual soul wants to achieve with the end-rhyme. The consciousness soul really can no longer use any kind of rhyme; a poet today must find other devices.

Fräulein von Sivers [Marie Steiner] will now let us hear a short example of alliteration that will characterize how the artist, Wilhelm Jordan, wished to bring about the renewal of ancient modes.

Und es nahten die Nomen, von niemand gesehen,
Zu geräuschlosem Reigen und machten die Runde
Um diese Verlobten. Ein leiser Lufthauch,
Das war die Meinung der Minneberauschten,
Winde sich murmelnd herein zum Kamine;
Doch hinunter zur Nachtwelt, zu Nibelheims Tiefen,
Und hinauf zu den Wolken zu Walhalls Bewohnern
Erklang nun für andere als irdische Ohren
Vernehmlich wie Seesturm der Nomen Gesang:

Dein eigen ist alles,
Dein Heil wie dein Unheil,
Dein Wollen und Wähnen,
Dein Sinnen und Sein.
Wohl kommen, gekettet
In ewige Ordnung
Die Larven des Lebens,
Die Scharen des Scheins.
Sie ziehen die Zirkel,
Sie zeigen die Ziele,
Sie impfen den Abscheu,
Sie wecken den Wunsch;
Doch dein ist das Dünken,
Und wie du geworden,
So wirst du dich wenden,
Wir wissen die Wahl.

Rough English Translation

And the Norns then came nearer but no one could see them;
In soft silent steps they circled and swayed
Around the Betrothed—who, burning with love,
Thought a breath of sweet air was blowing about them;
While down to the night-world, in Nibelheim's nethermost,
And high in the heav'ns to the hosts of Valhalla
The Norns sang their song, for other than earth-ears
As clear as the clamorous raging of sea storms:

All is thine own:
Thy healing or hating,
Desires or delusions,
Thy thought and thy life.
Chained will come, cheerless,
In order eternal,
The hosts of the hidden,
The Larva of Life.
They mark out their measures,
They forecast fulfillment,
They implant raging passion,
Awaken the will.
Yet thine is the thinking,
The fashioning, forming,
The testing and turning:
We challenge thy choice.

Wilhelm Jordan really did bring the alliteration to life when he recited his poetry, but it is something that a modern person no longer can relate to completely. In order to agree sympathetically with what Jordan proposed as a kind of platform for his intentions,⁴ one has to experience those ancient times imaginatively in those of the present. It is much like bringing to mind all the happenings of these last few days in our auditorium in the Architektenhaus during the Annual Meeting,⁵ and perceiving them shrouded in astral currents that make visible what was spoken there. Then one can also discover that what in these days repeatedly played into our efforts for knowledge and understanding is the pictorial expression of a Jordan idea; that is, one could rightly understand what he set up as a kind of program to revive a mood that had held sway in the old Germanic world:

... der Sprache Springquell ...
Bedarf nur der Leitung, um lauter und lieblich
Mit rauschendem Redestrom bis zum Rande
Der Vorzeit Gefäße wieder zu füllen
Und new zu verjüngen nach tausend Jahren
Die wundergewaltige uralte Weise
Der deutschen Dichtkunst.

(The source of speech requires only guidance to fill again to the brim the ancient vessels with rushing streams of verse, sonorous and beautiful; and after a thousand years to bring anew to life the wonder and the power of the ancient German art of poetry.)

But to attain this goal, an ear is needed that can perceive the sounds of speech. This belongs intrinsically to the imaginations of the ancient clairvoyant epoch, for it was then that the feeling for sounds originated. But what is a speech sound? It is itself an imagination, an imaginative idea.

As long as you say Licht (light) and Luft (air) and can think only of the brightness of the one and the wafting movement of the other, you have not yet an imagination. But the words themselves are imaginations. As soon as you can feel their imaginative power, you will perceive in a word like Licht, with the vowel sound “ee” predominating, a radiant, unbounded brightness; in Luft, with its vowel sound “oo,” a wholeness, an abundance. Because a ray of light is a thin fullness and the air an abundant fullness, the alliterating “I” expresses the family relationship of fullness. It is not unimportant whether you put together words that alliterate, such as Licht and Luft, or do not alliterate; it is not unimportant whether you string together the names of brothers or whether you put them together in such a way that the hearer or reader feels that cosmic will has brought them together, as in Gunther, Gemot, Giselher. Such an ancient imagination the sentient soul could perceive in the alliteration.

In the end-rhyme the intellectual soul could recognize itself as part of the ancient imagination. When language is made alive, its effects can be felt in the soul even into our dreams, where it can secrete certain imaginations for a person to become aware of in dream. These imaginations appear also to clairvoyance, correctly characterizing, for instance, the four elements. It does not always hold good, but if someone truly feels what, for example, Licht and Luft are, and lets this enter into a dream, there often blossoms out of the dream-fantasy something that can lead to a characterization of those elements, light and air. Human beings will not become aware of the secrets of language until it is led back to its origin, led back, in fact, to imaginative perception. Language actually originated in the time when man was not yet a “poor boy” but also when man had not yet a clever cat. In a way, he still lived attached to the Giant, imagination, and out of the Giant's limbs he was aware of the audible imagination imbuing each sound. When a tone is laid hold of by the imagination, then the sound originates, the actual sound of speech.

These are the things I wanted to bring to you today, in a rather unpretentious and disconnected way, in order to show how we must bring to life again what mankind once lost but that has been rescued for our time. Just as Capesius wins his way to it, we must win it back, so that human beings can grow rightly into the era just ahead of us and find their way into higher worlds, thus truly to participate in them.

• 1. Rudolf Steiner, The Wisdom of Man, of the Soul, and of the Spirit, Anthroposophic Press, Inc., Spring Valley, NY, 1971.
• 2. Rudolf Steiner, Inner Realities of Evolution, Rudolf Steiner Press, London, 1953.
• 3. Wilhelm Jordan (1819-1904), Nibelungen, Canto One, Sigfridsage.
• 4. In the 1925 German edition of this lecture there is the following footnote: “Translated into the language of spiritual science, one could say that Jordan wished instinctively to revive for the consciousness soul as poetry what the sentient soul had earlier developed quite naturally.”
• 5. December 10, 1911. Discussions took place on December 12, 14, 15.