The Rudolf Steiner Archive

This lecture is the first of sixteen given between October and December 1922, eventually to be collected and published in one volume of the Complete Centenary Edition of Rudolf Steiner's works in the original German. (Vol. 218 in the Bibliographical Survey, 1961.) The lecture series is entitled, Spiritual Relationships in the Human Organism.

In speaking of the life of the soul, a certain expression in common use today is made to cover a great deal. I refer to the expression: the ‘unconscious.’ On the one hand it admits that in respect of the soul we are obliged to speak of forces or the like which do not play into the ordinary consciousness; but on the other hand, by the very word itself we confess our inability to say anything about these forces. We merely label them the ‘unconscious.’

In setting out to describe what is the essential nature of human knowledge, we have to say that man's search for knowledge has to be pursued in the external world by means of observation and experiment, aided by the understanding with its power of combination. But then we can go on to show that when we investigate our consciousness, we find in it all manner of manifestations—thoughts, feelings, impulses of will, etc.—of which we are aware that they cannot be fathomed in their true nature by following the method of external scientific investigation and working with experiment, observation and the combining power of thought. Neither does such vision as we can gain by practising self-observation enable us to penetrate to the nature and being of what thus reveals itself in the life of the soul, so long as our self-observation is carried out purely with the ordinary forces of consciousness. We speak accordingly of the ‘unconscious,’ but while we do so, at the same time we renounce all claim to be able to penetrate into its world. This renunciation is entirely justified if we want to restrict ourselves to those means of attaining knowledge which are in common acceptance today. For as a matter of fact, no one who relies on these methods alone can ever carry his observation of the life of the soul any further than that during waking life, ideas, feelings, impulses of will-expressions, that is, of the inner nature and being of man—surge up from the depths; they are obviously closely bound up with the external bodily nature, and it is quite impossible to demonstrate conclusively that what shows itself to begin with in such close dependence on bodily conditions can have any existence of its own beyond these bodily conditions.

Now as you know very well, in Anthroposophy we take this as our starting-point. We fully accept the fact that with such means of acquiring knowledge as are recognised today, the depths of man's soul-nature can never be fathomed. We fully accept the fact that as far as these means go we can do no other than refer simply to an ‘unconscious.’ We do not even need to consider birth and death—the two boundaries of physical life on earth; we need look only at the condition of ordinary sleep as it occurs every day of a man's life, and we shall be obliged to admit that, taking what can be learned about the experiences of the soul with the ordinary means of attaining knowledge, it is impossible to raise any objection when a conclusion such as the following is reached. It is asserted, for example, from the point of view of ordinary knowledge, that all thinking, feeling and willing, as they are present in consciousness in ordinary day-to-day life, show so great a dependence upon bodily conditions that it may well be inferred that experiences of soul emerge out of the bodily conditions as out of a subconscious region, and that what happens during sleep is simply that the purely organic life predominates as such and during such time allows no ideas or feelings or acts of will to flow forth from it. When such a statement is made there is nothing to be said. At the most we can point to the dream and suggest how dreams appear to come out of the life of sleep and to be simply remembered in the waking life. From the way the dream plays through the life of sleep the conclusion might be drawn that the soul-nature does in some way or other persist during sleep. Here, however, we are on uncertain ground; and the fact is, no serious and open-minded person can, with no more than the ordinary means of knowledge at his disposal, be expected to speak in any other way about the soul than to say it exhibits phenomena which are to all appearances absolutely dependent on bodily conditions.

Anthroposophical knowledge, however, just because it accepts in all seriousness this capacity—or rather incapacity—of the ordinary means of knowledge, must, on the other hand, endeavour to find other means of knowing the world. And, as you are aware, such have been attained; they have often been explained and described here Imaginative, Inspired, Intuitive Knowledge. By means of these special ways of knowing—ways of knowing that by dint of strenuous effort have to be developed as new faculties from out of the ordinary life of the soul we are then in a position to bring clarity into a realm where with the ordinary means of knowledge clarity can never be attained.

And now, on the basis of these three stages of higher knowledge, I should like to give you a picture of a very important region of the subconscious or unconscious in man, namely the region of soul-life between going to sleep and waking. I have already described this region to you many times from various standpoints. Today I will do so again from one particular aspect.

Let me begin by picturing to you quite simply the condition of sleep as seen by Imaginative, Inspired and Intuitive Knowledge. For ordinary consciousness all that we can say is that whereas from waking to going to sleep consciousness is filled with a content, on going to sleep this content first of all grows dim, is then gradually extinguished and a condition of unconsciousness ensues. During the consciousness of daytime man cannot, with ordinary means of knowledge, tell what his soul does during the time between going to sleep and waking. If the soul has any experience of this condition, the experience does not enter into ordinary consciousness. For ordinary consciousness darkness spreads over all that the soul undergoes—assuming, that is, that it undergoes any experience at all in sleep. But now, with the advent of Imaginative Knowledge, the condition of sleep begins to be lit up, the darkness begins to change into light, and it is possible to judge clearly of what is experienced by the soul during, at any rate, the early stages of sleep. And in Inspired and Intuitive Knowledge one can penetrate still farther into these experiences. Do not suppose that we can by this means look into sleep somewhat in the way we look into a peepshow; but through Imaginative, Inspired and Intuitive Knowledge we can experience conditions of soul that resemble sleep inasmuch as our relation to our body at such times is similar to the relation during sleep; only it is experienced, not unconsciously, but in full consciousness. And through being able thus consciously during waking life to experience in a similar manner to the way one experiences in sleep, the possibility is opened for us to behold what the soul of man undergoes during sleep, and to describe it.

When a man goes to sleep, you know how in the moment of doing so the consciousness, already growing vague and indistinct, is often confused by dreams. This dream-world can, to begin with, help us very little indeed towards a knowledge of the life of the soul. For all we can know about dreams in daytime consciousness with the ordinary means of knowledge remains something that is quite external. Dreams are obviously not things upon which we can build in a sure and well-defined way, until we have a knowledge about sleep itself by some other means. He who truly acquires a knowledge of the condition of sleep knows very well that dreams are in reality misleading rather than enlightening. What the soul experiences in sleep it experiences unconsciously. But now, since I am going to place a picture of it before you arising from Imaginative, Inspired and Intuitive Knowledge, I must portray it as if it were experienced consciously. I shall have to describe to you the experiences of the soul from going to sleep to waking as if they were experienced in consciousness. They are not; nevertheless, what I describe is truly experienced by the soul, although without knowing anything of it. It is present as an actual fact, and the effect of the experience is not limited to the time between going to sleep and waking. For it works into the physical organism of the human being, and it does so most of all during waking life. We carry within us during the day, from waking until going to sleep, the after-effects of the experiences of the night; and if it is true that for the civilization in which we live what we do with the instrumentality of consciousness is of great significance, it is no less true that all that goes on with our own selves depends very little indeed upon our consciousness, and very much upon what we experience unconsciously between going to sleep and waking.

When we have gone to sleep, and the sense-perceptions have been gradually paralysed and the will-impulses have ceased to work, we experience in the first place an undifferentiated condition of soul. In this undefined experience a strong sense of time is present, but all feeling of space is almost completely wiped out. It is an experience that is comparable with swimming; we are, so to speak, moving about in a general, indefinite world-substance. One has really to coin words to express what the soul goes through at this stage. One might say, the soul feels as if it were like a wave in a great sea, a wave that is organised within itself and yet feels itself surrounded on every hand by the sea and affected by the influences of the sea much as during the life of day the soul is affected by impressions of colour, tone or warmth, perceiving them in a quite definite and differentiated manner. In the life of day you feel yourself as a human being enclosed within your skin, and having a definite position in space. in the moment that follows the going to sleep, you feel—I say you ‘feel,’ I describe it all as if it were consciousness; the fact is there, it is only the consciousness of the fact that is lacking—you feel like a wave in a universal sea; you feel yourself now here, now there; as I said, the definite sense of space ceases. A general sense of time, however, persists.

But now this experience is united with another, namely, an experience of being forsaken and alone. It is like sinking into an abyss. If a man were to experience consciously this first stage of sleep without right preparation, he would in truth be exposed to great risk, for he would find it quite unbearable to lose in this way almost all sense of space and live merely in a general, universal feeling of time, to feel himself in this vague way merely a part of a universal sea of substance, where scarcely anything is distinguishable—where indeed the only thing one can distinguish is that one is a self within a universal world-existence. If consciousness were present, one would actually have the sensation of hovering over an abyss.

And now a still further experience is united with this one. A tremendous need for the support of the spiritual makes itself felt in the soul, a great need and longing to be united with the spiritual. In the universal sea in which one is swimming, one has, as it were, lost that feeling of security which comes from being in contact with the material things of the world of our waking hours. Hence one feels—one would feel, that is, if the condition were conscious—a deep yearning to be united with the divine and spiritual. And one may say too that this experience of movement in an undifferentiated world-substance carries with it the sense of being concealed and protected within divine-spiritual reality. Please observe the way I am describing all this. To repeat once more, I am describing it to you as if the soul experienced it consciously. It does not do so; but let me remind you that when you experience something consciously in waking life, a great deal is going on at the same time unconsciously in your organism. This is a simple fact. Let us say, for example, you feel joy. When you feel joy, your blood beats differently from the way it beats when you are sad. You experience the joy or sorrow in your consciousness, but not the difference in the pulsation of the blood. The pulsation of the blood is, notwithstanding, a fact. And it is the same here too. What I describe as swimming in an undifferentiated world-substance, and again what I describe as a need of God—there is a reality in the life of soul answering to each one of these descriptions. And Imaginative Knowledge does nothing else than lift this reality into consciousness, just as ordinary waking consciousness can lift into consciousness the pulsation of the blood which lies behind joy or sorrow. The facts are there, and they work on into our life of day; so that when we wake in the morning our whole organism is refreshed. The refreshment is due to the experience we have undergone during the night in our life of soul. What takes place in the soul when it is separated from the body during the time between going to sleep and waking is of great significance in its after-effects during waking life on the following day. We should not be able rightly to make use of our body on the following day if we had not raised ourselves up out of our connection with the external world of the physical senses and been immersed in this undefined experience which I have described. Nor would there rise up from the depths of our will during waking life something like a need and longing to relate all the differentiated world around us to a universal existence. The fact that we feel a need to relate the world of the senses to a divine existence is a direct result of this first stage of sleep.

The question may well be asked: Why is man not content merely to place the several objects of the world side by side? Why is he not content to go through the world accepting the existence of plants, animals, etc., without question? Why does he want to try to philosophize about it all? For the very simplest people do so; and incidentally, I may say they do it with far more understanding than the philosophers themselves! Why does man want to build up a philosophy of how the things hang together? Why does he relate the single example that meets his eye to a universal whole, and ask how the individual is rooted and grounded in the cosmos? He would not do so, if it were not that during sleep he enters in an intensely real and living way into the undefined existence I have described; nor would he ever in the waking state come to a feeling of God, were it not that he has experienced the corresponding fact in the first stage of sleep. We owe to sleep something that has untold significance for our deep inner nature as human beings.

As man continues asleep, he comes into other stages which are not accessible to Imaginative Knowledge, but require Inspired Knowledge for their perception. Something else now shows itself as a fact of the life of soul and is reflected for Inspired Knowledge in the way that the pulsation of the blood is reflected in joy and sorrow. To begin with, we find a disintegration of the soul into the greatest possible number of individual entities. The soul literally splits up its life into many parts, and this process is united with an experience which, when it lights up into consciousness, is felt as an experience of anxiety and fear. After the soul has passed through what we have described as a hovering over the abyss or as a swimming in a universal world-substance, and has experienced at the same time a longing for the divine-spiritual, it comes into this condition of anxiety—that is to say, into a condition that would be anxiety, if it were consciously experienced. The experience is due to the fact that the soul is no longer merely swimming in a general world-substance, but has, as it were, immersed itself in individual beings of soul-and-spirit. The soul comes into a certain relationship with these beings, and doing so severally, is now itself not one but manifold.

The anxiety of this stage of sleep has to be somehow met and overcome. In the time of the Earth's evolution that preceded the Mystery of Golgotha, teachings were given in the places of the Mysteries and found their way to the individual human beings; these teachings enabled the soul to experience other feelings in addition to those aroused by contact with the outer world of the senses. Such teachings were given in connection with the most varied religious practices, but they all awakened these feelings in the souls of men by giving them ideas and conceptions of God in such a way as was right for those ancient times. Men were then so constituted that even during waking life the spiritual world still shone into their consciousness. The farther we go back in the evolution of mankind on Earth, the more evident does it become that man had a kind of clairvoyance in very ancient times, traces of which remained on into later epochs; through this clairvoyance he perceived inwardly how he himself, before he began his life on Earth, had lived in pre-earthly existence as a being of soul-and-spirit. It was not something that he merely believed; it was for him a certainty; he experienced within himself something left over from a pre-earthly existence.

If I may be allowed to use a trivial comparison, I would remind you of how when someone has inherited a certain faculty from his parents, he is aware that this faculty has inserted itself into the course of his life through its own immediate existence; he has not acquired it, it has come over to him from his ancestors. In a similar way the men of an older time knew that certain experiences they had in their soul did not come to them from what they had seen with their eyes, but were an inheritance from a pre-earthly existence. They knew it from the experiences themselves. We have again and again to call attention to the fact that in the course of evolution man has grown free from such experiences, and that we live in an age when the ordinary consciousness has no experiences that are explicable as an inheritance from a pre-earthly existence. It was accordingly easier for the men of olden times to be taught by their spiritual leaders in the Mystery-centres how they should relate themselves in their feelings to what they already had in their soul as spiritual experience. Power came to them with the impulses they received from the Mystery-centres, and they were able to carry out of ordinary day life into the life of night, into the life of sleep, the strength to hold their own against the anxiety described above. The anxiety rose up out of the depths of the life of sleep. If a man was to have power to bring away with him out of this anxiety not general fatigue or exhaustion or the like, but instead a freshness of his whole organism, then he had to acquire that power on the previous day during the waking life.

Such is the connection between day and night. Night brings, at a certain stage of sleep, anxiety. Into this anxiety must flow power man has gained from religious or similar experience on the day before; and when these two things come together and unite—the power remaining over from the day before and the new and original experience of the night—then a reviving and refreshing force streams into the organism for the new day that follows.

A true spiritual science is not concerned to speak in general, abstract phrases and affirm the presence of a universal divine ordering in the world. It is not satisfied to describe the single objects of the world in their sense-aspect and then add: And now within this sense-appearance a general world-ordering holds sway. Spiritual science has to show in concrete detail how this divine ordering of the world works. If we would be adequate to the tasks of human evolution in the future, we cannot be content merely to say: I feel refreshed after a sound and healthy sleep; God has granted me refreshment. We should have to despair of science if we must insist upon a strict science for the world of the senses, and could not at the same time extend this strictness to what relates to the supersensible, but there had to remain content with phrases, such as the general statement that a divine ordering lies at the foundation of the world. No, on the contrary, we learn to be more and more definite; and we can show how the anxiety which occurs in the second stage of sleep, is as it were blended and intermingled with the power drawn from the religious experience of the previous day that works on into the night, and how these then give rise in their union to the power with which the physical organism is refreshed for the next day.

In this way we come to see more and more clearly how the spiritual lives in the physical. The means of knowledge that hold good today admit only a physical content of the world, supplemented by a way of speaking in general terms of how in, or above, this physical content lives something spiritual. Humanity will, however, sink lower and lower in civilization and culture if men will not learn to extend to the spiritual world the strict exactitude practised in the study of the external world.

When, with Inspired Consciousness, we follow up further the stages of sleep and pass from the first to the second stage, the inner experience of the soul becomes altogether different from what it is in the life of day.

Now it is quite possible to recognise by means of ordinary natural science—if we will only follow it out to the consequences—that our life of soul is intimately attached to the processes of breathing and of blood-circulation, and to the process of nutrition that permeates the circulation; we can feel that something is taking place when, for example, we exert ourselves strongly in movement. We feel how the soul-and-spirit within us is united with the activities of our body, and when we try to form a picture of the breathing process or of the circulatory process, we know that we are picturing something in which, during waking life, dwells the experience of the soul, in which it is, as it were, embedded. The experience of the soul during sleep is not attached in any way to the senses, nevertheless it too is a well-defined inner life that can also be referred to something, in the same way that the inner life of day can be referred to the life of breathing and the life of circulation. Inspired Knowledge leads us to see how this inner life of night-time is connected with an unfolding of inner forces, comparable with the unfolding of the forces of breathing and of circulation, and is in fact a copy of the planetary movements of our system. Note well, I do not say that every night from going to sleep until waking we are ourselves within, or united with, the movements of the planets, but that we are inserted into something which is a copy, so to speak in miniature, of our planetary cosmos or rather of its movements. As our life of soul by day has its dwelling-place in the circulation of the blood, so our life of soul by night is inserted into something which is a copy of the planetary movements of our solar system. If we must say for the day-time: the white corpuscles, the red corpuscles circulate in us, the breathing power revolves in us, enabling us to breathe in and breathe out—then we must say for the night-time: there revolves in us a copy of the movement of Mercury, of the movement of Venus, of the movement of Jupiter. Our life of soul from going to sleep to waking is, so to say, in a little planetary cosmos. From being personal and human our life becomes cosmic during sleep. And Inspired Knowledge can then discover how when we are tired in the evening, the forces which have held our blood in pulsation during the day are able to keep vitality going during the night through their own faculty of persistence, but that in order to be turned again into the day life of soul, these forces require the fresh impulse that comes from the experience of a copy of the planetary cosmos during the night. In the moment of waking the after-effects are implanted into us of the experience we have received from the copies of the planetary movements.

This it is which unites the cosmos with our individual life. When we wake in the morning, the forces we need would not be able to stream into us in the right way so that consciousness is properly present, if we had not this after-working of the experiences of the night.

You will be able to see from this how little justification there often is when people complain bitterly of sleeplessness. As a general rule, they are deeply self-deceived. I will not, however, enter into this subject now. Naturally, those who labour under the delusion have themselves no idea of it. They think they are not asleep, whereas in reality they are in an abnormal sleep. They think that their soul is not outside the body and cannot experience this planetary existence. The fact is, they are in a condition which is certainly dull, but which yet admits of their experiencing the very same that another human being experiences when he is in a healthy sleep. But as I have said, I will not at the present moment enter further into these exceptional cases.

Speaking generally, the description I am now giving is true for man, namely that in the second stage of sleep he lives a cosmic life. I have indicated to you how in olden times before the Mystery of Golgotha, impulses went forth from the places of the Mysteries which gave man the power to come out of this anxiety, the power to withstand the tendency to dispersion and pass through in a sound and healthy way what he had to pass through at this time. That is to say, he was imbued with a power that enabled him to enter into the experience of the planets and not stop short at the experience of being dismembered and scattered. The anxiety was due to this latter experience, while the experience of being in the planets came as a result of taking with one out of the experience of the previous day the power I have described. Since the time of the Mystery of Golgotha it has been possible for men to possess themselves of the same power that was formerly given from the Mysteries, by directing their souls to the events of the Mystery of Golgotha. Whoever enters in a right and living way into an experience of the Mystery of Golgotha will have Christ for his strong guide in the moment when his soul comes into the realm of anxiety during the time between going to sleep and waking. Thus the humanity of modern times has through the Christ-experience what an older humanity had from the Mysteries.

Passing onward from the stage of sleep just described, man enters upon a stage which I may be permitted to name in plain terms; for after I have taken time to explain more fully the planetary experience, you will not take offence when I say at once that following on the planetary experience man has an experience of the fixed stars. Having lived during the second stage of sleep in the copy of the planetary movements, he now lives in the constellations, or rather in copies of the constellations, of the fixed stars of the zodiac. This experience is a very real fact during the third stage of the life of man by night. He begins then also to experience the difference between the Sun as a planet and as a fixed star. It is not at all clear to a man of the present day why in ancient astronomies the Sun counted at the same time as a planet and also in a sense as a fixed star. During the second stage of sleep the Sun has actually, in this experience, planetary qualities; we learn to know the conspicuous and distinct relation in which it stands to the whole life of man on Earth. In the third stage we learn to know the Sun in its constellation in relation to the other constellations of the stars, for example, of the zodiac.

In short, we live our way into the cosmos with far greater intensity than was the case in the previous stage of sleep. We have this experience of the fixed stars, and we retain from it deeper and still more important impulses for the life of the following day than we should be able to have from the planetary experiences alone. We owe it to the experience of the planets that our breathing process and circulatory process are, if I may so express it, ‘enfired;’ but in order for these processes to be permeated, as they need to be, with substance, in order that they may be continually carrying the means of nourishment to the whole of the organism, they require the stimulation that is given by the experience of the fixed stars. The activity that results is apparently a most material one; nevertheless it owes its origin to the working of higher forces than the mere movement of the blood in circulation. As physical human beings we are dependent in our soul-and-spirit on the way in which this or that substance circulates in us, and this dependence is connected, if I may so express it, with the highest heavens; it is connected with the fact that we, as beings of soul-and-spirit, feel within us during the third stage of sleep pictures of the constellations of the fixed stars, just as by day when we are awake we feel within us our stomach or our lung. We have already heard that, as by day our body is in movement inwardly, is filled with the movements of breathing and circulation, so by night our soul, the substance of our soul, is something that has within it copies of the planetary movements. And now we learn that as by day we have in us stomach and lung and heart, so by night we have in us the constellations of the fixed stars. They constitute our inner being. Thus during sleep man becomes in very truth a cosmic being. This third stage of sleep is the deepest of all. Out of it man emerges to return little by little to the waking life of day. Why does he return? He would not return into waking life, did not forces take hold in his soul which lead him again into his physical organism.

We have already approached these forces from many and varying points of view and described how they may be named. Today I want to describe them to you from their cosmic aspect. When through intuition we attain to a knowledge of the experience of the fixed stars, then we learn at the same time that the forces which lead man back again into the physical organism are Moon forces; that is to say, they are what corresponds in the realm of spirit to what appears in a physical picture as the Moon. The action of the forces does not, of course, depend on whether it is full Moon at the time or some other phase, for the Moon can shine through the Earth in a spiritual sense. The metamorphoses which come to expression in the visibility of the Moon do, it is true, enter into the working, but to explain how they enter in would take us to the consideration of much finer and subtler distinctions than we want to describe today. It is in general the forces of the Moon that lead man back.

We may express it in this way. Just as the soul of man is permeated from going to sleep to waking by the planetary forces and by the forces that reveal themselves in the constellations of the fixed stars, just as these forces permeate him through and through and remain with him—for the effects work on in the waking life of day—so is man permeated unceasingly with those spiritual forces which correspond in the cosmos to the physical Moon. It is in reality a marvellously complicated process, but if we want to find some way of expressing it, we might say it is like stretching out a piece of elastic. You know how if you stretch a piece of elastic, it goes a certain distance and then springs back. In a somewhat similar way we, as it were, stretch the Moon forces to a certain point and then are obliged to return. The point is reached in the third stage of sleep, and we are then led back stage by stage by the Moon forces, which are always intimately connected with the bringing into the physical world of soul-and-spirit. From the third, through the second and the first stage we are gradually led back.

It is a fact that the initiative man is able to carry in his powers of ideation and of feeling and thought during day-waking life, is an after-effect of the experience of the fixed stars during the night, whilst the powers of combination he is able to carry in them, the powers of wisdom and cleverness, are an after-effect of the planetary experience. That which rays into the life of day from the cosmos, coming from the experience of the night, is obliged however to enter by way of the body. The experience of the fixed stars shoots into our life of day by way of the metabolism of food. Our food would not enter our head in such a way as to enable us to unfold powers of initiative, were it not that the whole process of metabolism is fired by what we experience at night in connection with the stars. Nor would we be able to think intelligently unless we received into our breathing and blood-circulation during the day the after-effects of the planetary experience of the night.

Things like this are always correct only in a broad and general way; and when the facts appear to be contradictory, as in the case of people who suffer from sleeplessness, then it rests with us to explain the corresponding abnormalities. If such cases are looked into with real thoroughness, they will not be found to tell against these truths. On the contrary, these truths, which are correct in the main, open up for the first time the possibility of explaining the single instance in its real and essential nature.

A true understanding of the human being is alone possible when we become conscious in the widest sense of the fact that man lives not only in his physical body within his skin, but in the whole world. This life in the whole world is concealed from ordinary consciousness only because it is very much dulled and dimmed for the waking life of day. At most we can say that in the general sensation and experience of light we have something of an after-working of our share in the being of a universal cosmos. And there are perhaps other feelings, very dull and dim, wherein man has something left between waking and going to sleep of that sense of being within the cosmos. All such feelings, however, that are given to man remain silent within him by day in order that he may unfold his individual consciousness, in order that he may not be disturbed by whatever plays into his experience from the Cosmos. During the night the case is reversed. There man has a cosmic experience. True, it is a copy only, but it is a faithful copy, as I have indicated. By night man has in reality a cosmic experience and because he must pass through this cosmic experience, therefore is his day-consciousness darkened and paralysed.

The future evolution of mankind will consist in this, that man will more and more live his way into the Cosmos, and that the time will come when he will feel himself with his consciousness in Sun and Moon and Stars, in the same way as now he feels himself with his consciousness upon Earth. Then he will look from the Cosmos upon the Earth, just as now he gazes from the Earth into the Cosmos in his present waking condition. The looking, however, will be essentially different in kind.

If we want to take our stand for evolution in all sincerity and in a wide and comprehensive sense, we must recognise that human consciousness too is subject to evolution, that the body-consciousness man has today is a transition stage that leads over to another consciousness, which will also be a reflection in the soul of facts. Man already now experiences the facts every night. He has need of them; for through them alone in their after-effects can his life be maintained by day. Man's further evolution will consist in this, that he will be conscious in normal life of that which today constitutes for him the unconscious. For this, however, it is essential that he should find his way into Spiritual Science; for just as we need to bend our course in some direction or other when we are swimming, so do we need to give a direction to present-day ordinary consciousness. We cannot merely let ourselves be carried along, as is the case in the customary methods of obtaining knowledge. We need a clear direction. This guidance anthroposophical Spiritual Science alone is able to give, because it unveils, in so far as is necessary for present times, that which is living in man and of which he is not yet conscious. He must receive it into his consciousness, otherwise he can make no cosmic progress.

I have here portrayed for you one section of all that is commonly gathered up from the rubbish heap of modern knowledge and labelled the ‘unconscious.’ Having thus described man’s unconscious experiences during sleep, I will try in the next lecture to describe for you the experiences that lie beyond birth and death.

Questions of ethical and social education are raised when we consider the relationship between growing children and their surroundings. We will consider these two issues today—even though briefly and superficially, due to the shortness of time. Once again, the kernel of the matter is knowing how to adapt to the individuality of the growing child. At the same time, you must remember that, as a teacher and educator, you are part of the social setting, and that you personally bring the social environment and its ethical attitudes to the growing pupil. Again, pedagogical principles and methods must be formed so that they offer every opportunity of reaching the child's true nature—one must learn to know the child's true nature according to what has been shown here briefly during the last few days. As always, much depends on how one's material is brought to the students during their various ages and stages.

Here we need to consider three human virtues—concerning, on the one hand, the child's own development, and on the other hand, what is seen in relation to society in general. They are three fundamental virtues. The first concerns everything that can live in will to gratitude; the second, everything that can live in the will to love; and third, everything that can live in the will to duty. Fundamentally, these are the three principal human virtues and, to a certain extent, encompass all other virtues.

Generally speaking, people are far too unaware of what, in this context, I would like to term gratitude or thankfulness. And yet gratitude is a virtue that, in order to play a proper role in the human soul, must grow with the child. Gratitude is something that must already flow into the human being when the growth forces—working in the child in an inward direction—are liveliest, when they are at the peak of their shaping and molding activities. Gratitude is something that has to be developed out of the bodily-religious relationship I described as the dominant feature in the child from birth until the change of teeth. At the same time, however, gratitude will develop very spontaneously during this first period of life, as long as the child is treated properly. All that flows, with devotion and love, from a child's inner being toward whatever comes from the periphery through the parents or other educators—and everything expressed outwardly in the child's imitation—will be permeated with a natural mood of gratitude. We only have to act in ways that are worthy of the child's gratitude and it will flow toward us, especially during the first period of life. This gratitude then develops further by flowing into the forces of growth that make the limbs grow, and that alter even the chemical composition of the blood and other bodily fluids. This gratitude lives in the physical body and must dwell in it, since it would not otherwise be anchored deeply enough.

It would be very incorrect to remind children constantly to be thankful for whatever comes from their surroundings. On the contrary, an atmosphere of gratitude should grow naturally in children through merely witnessing the gratitude that their elders feel as they receive what is freely given by their fellow human beings, and in how they express their gratitude. In this situation, one would also cultivate the habit of feeling grateful by allowing the child to imitate what is done in the surroundings. If a child says “thank you” very naturally—not in response to the urging of others, but simply by imitation—something has been done that will greatly benefit the child's whole life. Out of this an all-embracing gratitude will develop toward the whole world.

The cultivation of this universal gratitude toward the world is of paramount importance. It does not always need to be in one's consciousness, but may simply live in the background of the feeling life, so that, at the end of a strenuous day, one can experience gratitude, for example, when entering a beautiful meadow full of flowers. Such a subconscious feeling of gratitude may arise in us whenever we look at nature. It may be felt every morning when the Sun rises, when beholding any of nature's phenomena. And if we only act properly in front of the children, a corresponding increase in gratitude will develop within them for all that comes to them from the people living around them, from the way they speak or smile, or the way such people treat them.

This universal mood of gratitude is the basis for a truly religious attitude; for it is not always recognized that this universal sense of gratitude, provided it takes hold of the whole human being during the first period of life, will engender something even further. In human life, love flows into everything if only the proper conditions present themselves for development. The possibility of a more intense experience of love, reaching the physical level, is given only during the second period of life between the change of teeth and puberty. But that first tender love, so deeply embodied in the inner being of the child, without as yet working outward—this tender blossom will become firmly rooted through the development of gratitude. Love, born out of the experience of gratitude during the first period of the child's life, is the love of God. One should realize that, just as one has to dig the roots of a plant into the soil in order to receive its blossom later on, one also has to plant gratitude into the soul of the child, because it is the root of the love of God. The love of God will develop out of universal gratitude, as the blossom develops from the root.

We should attend to these things, because in the abstract we usually know very well how they should be. In actual life situations, however, all too often these things turn out to be very different. It is easy enough, in theory, to say that people should carry the love of God within themselves—and this could not be more correct. But such demands, made abstractly, have a peculiar habit of never seeing the light of day in practice.

I would like to return to what I said during one of the last few days. It is easy enough to think of the function of a stove in the following way: You are a stove and we have to put you here because we want to heat the room. Your categorical imperative—the true categorical “stove-imperative”—tells you that you are obliged to heat the room. We know only too well that this in itself will not make the slightest difference in the temperature of the room. But we can also save our sermonizing, and, instead, simply light the stove and heat it with suitable logs. Then it will radiate its warmth without being reminded of its categorical imperative. And this is how it is when, during various stages of childhood, we bring the right thing to children at the right time. If, during the first period of life, we create an atmosphere of gratitude around children, and if we do something else, of which I shall speak later, then, out of this gratitude toward the world, toward the entire universe, and also out of an inner thankfulness for being in this world at all (which is something that should ensoul all people), the most deep-seated and warmest piety will grow. Not the kind that lives on one's lips or in thought only, but piety that will pervade the entire human being, that will be upright, honest, and true. As for gratitude, it must grow; but this can happen with the intensity necessary for such a soul and spiritual quality only when it develops from the child's tender life-stirrings during the time from birth to its change of teeth. And then this gratitude will become the root of the love of God. It is the foundation for the love of God.

Knowing all this will make us realize that, when we receive children into the first grade, we must also consider the kinds of lives they have led before reaching school age. There should really be direct contact with the parental home—that is, with what has happened before the child entered school. This contact should always be worked for, because teachers should have a fairly clear picture of how the present situation of children was influenced by their social conditions and the milieu in which they grew up. At school, teachers will then find plenty of opportunities to rectify any possible hindrances. For this to happen, however, knowledge of the child's home background, through contact with the parents, is of course absolutely essential. It is necessary that teachers can observe how certain characteristics have developed in a child by simply watching and imitating the mother at home. To be aware of this is very important when the child begins schooling. It is just as much part of teaching as what is done in the classroom. These matters must not be overlooked if one wants to build an effective and properly based education.

We have already seen that, in the years between the child's change of teeth and the coming of puberty, the development of a sense for the authority of the teacher is both natural and essential. The second fundamental virtue, which is love, then grows from that when the child is in the process of also developing the physical basis of love. But one must see love in its true light, for, because of the prevailing materialistic attitudes of our time, the concept of love has become very one-sided and narrow; and because a materialistic outlook tends to see love only in terms of sexual love, it generally traces all manifestations of love back to a hidden sexuality. In an instance of what I called “amateurism squared” the day before yesterday, we find, if not in every case, that at least many psychologists trace human traits back to sexual origins, even if they have nothing whatsoever to do with sex. To balance such an attitude, the teacher must have acquired at least some degree of appreciation for the universal nature of love; for sexual love is not the only thing that begins to develop between the child's second dentition and puberty, but also love in its fullest sense, love for everything in the world. Sexual love is only one aspect of love that develops at this time of life. At that age one can see how love of nature and love for fellow human beings awaken in the child, and the teacher needs to have a strong view of how sexual love represents only one facet, one single chapter in life's book of love. If one realizes this, one will also know how to assign sexual love to its proper place in life. Today, for many people who look at life with theoretical eyes, sexual love has become a kind of Moloch who devours his own offspring, inasmuch as, if such views were true, sexual love would devour all other forms of love.

The way love develops in the human soul is different from the way gratitude does. Gratitude has to grow with the growing human being, and this is why it has to be planted when the child's growing forces are at their strongest. Love, on the other hand, has to awaken. The development of love really does resemble the process of awakening, and, like awakening, it has to remain more in the region of the soul. The gradual emergence of love is a slow awakening, until the final stage of this process has been reached. Observe for a moment what happens when one awakes in the morning. At first there is a dim awareness of vague notions; perhaps first sensations begin to stir; slowly the eyelids struggle free of being closed; gradually the outer world aids one's awakening; and finally the moment arrives when that awakening passes into the physical body.

This is also how it is with the awakening of love—except that, in the child, this process takes about seven years. At first love begins to stir when sympathy is aroused for whatever is taught during the early days at school. If we begin to approach the child with the kind of imagery I have described, we can see how love especially comes to meet this activity. Everything has to be saturated with this love. At that stage, love has a profoundly soul-like and tender quality. If one compares it with the daily process of waking up, one would still be deeply asleep, or at least in a state of sleeping-dreaming. (Here I am referring to the child's condition, of course—the teacher must not be in a dream, although this appears to happen all too often!) This condition then yields to a stronger jolt into wakefulness. And in what I described yesterday and the day before about the ninth and tenth years—and especially in the time leading up to the twelfth year—love of nature awakens in the child. Only then do we see it truly emerging.

Before this stage, the child's relationship to nature is completely different. A child then has a great love for all that belongs to the fairyworld of nature, a love that has to be nourished by a creative and pictorial approach. Love for the realities in nature awakens only later. At this point we are faced with a particularly difficult task. Into everything connected with the curriculum at this time of life (causality, the study of lifeless matter, an understanding of historical interconnections, the beginnings of physics and chemistry) into all of this, the teacher must introduce—and here I am not joking, but speak very earnestly—the teacher must introduce an element of grace. In geometry or physics lessons, for example, there is every need for the teacher to allow real grace to enter into teaching. All lessons should be pervaded with an air of graciousness, and, above all, the subjects must never be allowed to become sour. So often, just during the ages from eleven and a half, or eleven and three-quarters, to fourteen or fifteen, work in these subjects suffers so much by becoming unpalatable and sour. What the pupils have to learn about the refraction and reflection of light or about the measurement of surface areas in a spherical calotte, is so often spoken of not with grace, but with an air of sourness.

At just this time of life the teacher must remember the need for a certain “soul-breathing” in the lessons, which communicates itself to the pupils in a very strange way—soul-breathing must be allowed for. Ordinary breathing consists of inhaling and exhaling. In most cases, or at least on many occasions, teachers, in their physics and geometry lessons, only breathe out with their souls. They do not breathe in, and the outbreath is what produces this acidity. I am referring to the outbreathing of soul expressed in dull and monotonous descriptions, which infuses all content with the added seriousness of inflated proportion. Seriousness does have its place, but not through exaggeration.

On the other hand, an in-breathing of soul brings an inherent sense of humor that is always prepared to sparkle, both within and outside the classroom, or whenever an opportunity arises for teachers and pupils to be together. The only possible hindrance to such radiating humor is the teachers themselves. The children certainly would not stand in its way, nor would the various subjects, provided they were handled with just the right touch during this particular age. If teachers could feel at home in their subjects to the degree that they were entirely free of having to chew over their content while presenting lessons, then they might find themselves in a position where even reflected light is likely to crack a joke, or where a spherical skullcap might calculate its surface area with a winning smile. Of course, jokes should not be planned ahead, nor should they be forced on the classroom situation. Everything should be tinted with spontaneous humor, which is inherent within the content, and not artificially grafted onto it. This is the core of the matter. Humor has to be found in things themselves and, above all, it should not even be necessary to search for it. At best, teachers who have prepared their lessons properly need to bring a certain order and discipline into the ideas that will come to them while teaching, for this is what happens if one is well prepared. The opposite is equally possible, however, if one has not prepared the lessons adequately; one will feel deprived of ideas because one still has to wrestle with the lesson content. This spoils a healthy out-breathing of soul and shuts out the humor-filled air it needs. These are the important points one has to remember at this particular age.

If teaching follows its proper course in this way, the awakening of love will happen so that the student's soul and spirit are properly integrated into the human organization during the final stage of this awakening—that is, when the approach of puberty, begins. This is when what first developed so tenderly in the child's soul, and then in a more robust way, can finally take hold of the bodily nature in the right and proper way.

Now you may wonder what teachers have to do to be capable of accomplishing their tasks as described. Here we have to consider something I would like to call the “social aspect” of the teaching profession, the importance of which is recognized far too little. Too often we encounter an image that a certain era (not ancient times, however) has associated with the teaching profession, whose members are not generally respected and honored as they should be. Only when society looks upon teachers with the respect their calling deserves, only when it recognizes that the teachers stand at the forefront of bringing new impulses into our civilization—not just in speeches from a political platform—only then will teachers receive the moral support they need to do their work. Such an attitude—or perhaps better still, such a sentiment—would pave the way toward acquiring a wider and more comprehensive view of life. This is what the teachers need; they also need to be fully integrated into life. They need more than just the proper qualifications in educational principles and methods, more than just special training for their various subjects; most of all teachers need something that will renew itself again and again: a view of life that pulsates in a living way through their souls. What they need is a deep understanding of life itself; they need far more than what can pass from their lips as they stand in front of their classes. All of this has to flow into the making of a teacher. Strictly speaking, the question of education should be part of the social question, and it must embrace not just the actual teaching schools, but also the inner development of the teaching faculty.

It should be understood, at the same time, that the aims and aspirations for contemporary education, as presented here, are in no way rebellious or revolutionary. To believe that would be a great misunderstanding. What is advocated here can be introduced into the present situation without any need for radical changes. And yet, one feels tempted to add that it is just this social aspect of education that points to so many topical questions in life. And so, I would like to mention something, not because I want to agitate against present conditions, but only to illustrate, to put into words, what is bound to come one day. It will not happen in our current age, so please do not view what I am going to say as something radical or revolutionary.

As you know, it is customary today to confer a doctorate on people who, fundamentally speaking, have not yet gained any practical experience in the subjects for which they are given their degree, whether chemistry, geography, or geology. And yet, the proof of their knowledge and capacity would surely have to include the ability to pass their expertise on to other candidates, of teaching them.¹ And so a doctor's degree should not really be granted until a candidate has passed the practical test of teaching and training others who wish to take up the same vocation. You can see great wisdom, based on instinctive knowledge, in the popular expression; for, in the vernacular, only a person capable of healing, capable of giving tangible proof of healing abilities, is called a “doctor.” In this instance the word doctor refers to someone engaged as a practical healer, and not just to a person who has acquired specialized medical knowledge, however comprehensive this might be.

Two concepts have arisen gradually from the original single concept—that of educating as well as that of healing. In more distant times, teaching or educating was also thought of as including healing. The process of educating was considered synonymous with that of healing. Because it was felt that the human being bore too many marks of physical heredity, education was viewed as a form of healing, as I have already mentioned during a previous meeting here. Using the terminology of past ages, one could even say teaching was considered a means of healing the effects of original sin.² Seen in this light, the processes of healing, set in motion by the doctor, are fundamentally the same as those of teaching, though in a different realm of life. From a broader perspective, the teacher is as much of a healer as a doctor. And so the weight the title “doctor” usually carries in the eyes of the public could well become dependent on a general awareness that only those who have passed the test of practical experience should receive the honor of the degree. Otherwise, this title would remain only a label.

However, as I have already said, this must not be misunderstood as the demand of an instigator for the immediate present. I would not even have mentioned it except in a pedagogical context. I am only too aware of the kind of claims that are likely to be listened to in our times, and the ones that inevitably give the impression one is trying to crash through closed doors. If one wants to accomplish something in life, one must be willing to forgo abstract aims or remote ideals, the attempted realization of which would either break one's neck or bruise one's forehead. One must always try to remain in touch with reality. Then one is also justified in using something to illustrate certain needs of our time, even if these may only be fulfilled in the future; for what I have spoken of cannot be demanded for a very long time to come. It may help us to appreciate, nevertheless, the dignity within the social sphere that should be due the teaching profession. I have mentioned all of this because it seemed important that we should see this question in the proper light. If teachers can feel moral support coming from society as a whole, then the gradual awakening of love in the young will become the close ally of their natural sense of authority, which must prevail in schools. Such things sometimes originate in very unexpected places.

Just as the love of God is rooted in gratitude, so genuine moral impulses originate in love, as was described. For nothing else can be the basis for truly ethical virtue except a kind of love for humankind that does not allow us to pass our fellow human beings without bothering to know them, because we no longer have an eye for what lives in them—as happens so easily nowadays. The general love toward all people is the love that reaches out for human understanding everywhere. It is the love that awakens in the child in the time between the change of teeth and puberty, just as gratitude has grown between the child's birth and the loss of the first teeth. At school, we must do everything we can to awaken love.

How are children affected by what happens in their immediate surroundings during the first period of life—that is, from birth to the change of teeth? They see that people engage in all kinds of activities. But what children take in are not the actual accomplishments in themselves, for they have not yet developed the faculty to perceive them consciously. What they do perceive are meaningful gestures. During this first period of life we are concerned with only a childlike understanding of the meaningful gestures they imitate. And from the perception of these meaningful gestures the feeling of gratitude develops, from which the gratitude-engendered will to act arises.

Nor do children perceive the activities happening in their environment during the subsequent years, between the change of teeth and puberty—especially not during the early stages of this period. What they do perceive—even in the kinds of movements of the people around them—no longer represents the sum total of meaningful gestures. Instead, events begin to speak to the children, become a meaningful language. Not just what is spoken in actual words, but every physical movement and every activity speaks directly to the child during this particular time. It makes all the difference, therefore, whether a teacher writes on the blackboard:

Or writes the same word thus:

Whether the teacher writes the figure seven like this:

Or like this:

Whether it is written in an artistic, in a less-refined, or even in a slovenly way, makes a great difference. The way in which these things affect the child's life is what matters. Whether the word leaf is written in the first or second way (see above), is a meaningful language for the child. Whether the teacher enters the classroom in a dignified manner, or whether the teacher tries to cut a fine figure, speaks directly to the child. Likewise, whether the teacher is always fully awake to the classroom situation—this will show itself in the child's eye by the way the teacher handles various objects during the lessons—or, during wintertime, whether it could even happen that the teacher absent-mindedly walks off with the blackboard towel around his or her neck, mistaking it for a scarf—all of this speaks volumes to the child. It is not so much the outer actions that work on the child, but what lives behind them, whether unpleasant and ugly, or charming and pleasant.

In this context, it is even possible that a certain personal habit of a teacher may generate a friendly atmosphere in the classroom, even if it might appear, in itself, very comic. For example, from my thirteenth to eighteenth year I had a teacher—and I always considered him to be my best teacher—who never began a lesson without gently blowing his nose first. Had he ever started his lesson without doing so, we would have sorely missed it. I am not saying that he was at all conscious of the effect this was having on his pupils, but one really begins to wonder whether in such a case it would even be right to expect such a person to overcome an ingrained habit. But this is an altogether different matter. I have mentioned this episode only as an illustration.

The point is, everything teachers do in front of children at this stage of life constitutes meaningful language for them. The actual words that teachers speak are merely part of this language. There are many other unconscious factors lying in the depths of the feeling life that also play a part. For example, the child has an extraordinarily fine perception (which never reaches the sphere of consciousness) of whether a teacher makes up to one or another pupil during lessons or whether she or he behaves in a natural and dignified way. All this is of immense importance to the child. In addition, it makes a tremendous difference to the pupils whether teachers have prepared themselves well enough to present their lessons without having to use printed or written notes, as already mentioned during our discussion. Without being aware of it, children ask themselves: Why should I have to know what the teachers do not know? After all, I too am only human. Teachers are supposed to be fully grown up, and I am only a child. Why should I have to work so hard to learn what even they don't know?

This is the sort of thing that deeply torments the child's unconscious, something that cannot be rectified once it has become fixed there. It confirms that the sensitive yet natural relationship between teachers and students of this age can come about only if the teachers—forgive this rather pedantic remark, but it cannot be avoided in this situation—have the subject completely at their fingertips. It must live “well-greased” in them—if I may use this expression—but not in the sense of bad and careless writing.³ I use it here in the sense of greasing wheels to make them run smoothly. Teachers will then feel in full command of the classroom situation, and they will act accordingly. This in itself will ensure an atmosphere where it would never occur to students to be impudent.

For that to happen among children of ten, eleven, or twelve would really be one of the worst possible things. We must always be aware that whatever we say to our pupils, even if we are trying to be humorous, should never induce them to give a frivolous or insolent reply. An example of this is the following situation: A teacher might say to a student who suddenly got stuck because of a lack of effort and attention, “Here the ox stands held up by the mountain.” And the pupil retorts, “Sir, I am not a mountain.”⁴ This sort of thing must not be allowed to happen. If the teachers have prepared their lessons properly, a respectful attitude will emerge toward them as a matter of course. And if such an attitude is present, such an impertinent reply would be unthinkable. It may, of course, be of a milder and less undermining kind. I have mentioned it only to illustrate my point. Such impudent remarks would destroy not only the mood for work in the class, but they could easily infect other pupils and thus spoil a whole class.

Only when the transition from the second life period to the third occurs, is the possibility given for (how shall I call them now in these modern times?) young men and young women to observe the activities occurring around them. Previously the meaningful gesture was perceived, and later the meaningful language of the events around the child. Only now does the possibility exist for the adolescent to observe the activities performed by other people in the environment. I have also said that, by perceiving meaningful gestures, and through experiencing gratitude, the love for God develops, and that, through the meaningful language that comes from the surroundings, love for everything human is developed as the foundation for an individual sense of morality. If now the adolescent is enabled to observe other people's activities properly, love of work will develop. While gratitude must be allowed to grow, and love must be awakened, what needs to evolve now must appear with the young person's full inner awareness. We must have enabled the young person to enter this new phase of development after puberty with full inner awareness, so that in a certain way the adolescent comes to find the self. Then love of work will develop. This love of work has to grow freely on the strength of what has already been attained. This is love of work in general and also love for what one does oneself. At the moment when an understanding for the activities of other people awakens as a complementary image, a conscious attitude toward love of work, a love of “doing” must arise. In this way, during the intervening stages, the child's early play has become transmuted into the proper view of work, and this is what we must aim for in our society today.

What part do teachers and educators have to play in all of this? This is something that belongs to one of the most difficult things in their vocational lives. For the best thing teachers can do for the child during the first and second life period is to help what will awaken on its own with the beginning of puberty. When, to their everlasting surprise, teachers witness time and again how the child's individuality is gradually emerging, they have to realize that they themselves have been only a tool. Without this attitude, sparked by this realization, one can hardly be a proper teacher; for in classes one is faced with the most varied types of individuals, and it would never do to stand in the classroom with the feeling that all of one's students should become copies of oneself. Such a sentiment should never arise—and why not? Because it could very well happen that, if one is fortunate enough, among the pupils there might be three or four budding geniuses, very distinct from the dull ones, about whom we will have more to say later. Surely you will acknowledge that it is not possible to select only geniuses for the teaching profession, that it is certain that teachers are not endowed with the genius that some of their students will display in later life. Yet teachers must be able to educate not only pupils of their own capacity, but also those who, with their exceptional brightness, will far outshine them.

However, teachers will be able to do this only if they get out of the habit of hoping to make their pupils into what they themselves are. If they can make a firm resolve to stand in the school as selflessly as possible, to obliterate not only their own sympathies and antipathies, but also their personal ambitions, in order to dedicate themselves to whatever comes from the students, then they will properly educate potential geniuses as well as the less-bright pupils. Only such an attitude will lead to the realization that all education is, fundamentally, a matter of self-education.

Essentially, there is no education other than self-education, whatever the level may be. This is recognized in its full depth within anthroposophy, which has conscious knowledge through spiritual investigation of repeated Earth lives. Every education is self-education, and as teachers we can only provide the environment for children's self-education. We have to provide the most favorable conditions where, through our agency, children can educate themselves according to their own destinies.

This is the attitude that teachers should have toward children, and such an attitude can be developed only through an ever-growing awareness of this fact. For people in general there may be many kinds of prayers. Over and above these there is this special prayer for the teacher:

Dear God, cause that I—inasmuch as my personal ambitions are concerned—negate myself. And Christ make true in me the Pauline words, “Not I, but the Christ in me.”

This prayer, addressed to God in general and to Christ in particular, continues: “... so that the Holy Spirit may hold sway in the teacher.” This is the true Trinity.

If one can live in these thoughts while in close proximity to the students, then the hoped-for results of this education can also become a social act at the same time. But other matters also come into play, and I can only touch on them. Just consider what, in the opinion of many people, would have to be done to improve today's social order. People expect better conditions through the implementation of external measures. You need only look at the dreadful experiments being carried out in Soviet Russia. There the happiness of the whole world is sought through the inauguration of external programs. It is believed that improvements in the social sphere depend on the creation of institutions. And yet, these are the least significant factors within social development. You can set up any institutions you like, be they monarchist or republican, democratic or socialist; the decisive factor will always be the kind of people who live and work under any of these systems. For those who spread a socializing influence, the two things that matter are a loving devotion toward what they are doing, and an understanding interest in what others are doing.

Think about what can flow from just these two attributes; at least people can work together again in the social sphere. But this will have to become a tradition over ages. As long as you merely work externally, you will produce no tangible results. You have to bring out these two qualities from the depths of human nature. If you want to introduce changes by external means, even when established with the best of intentions, you will find that people will not respond as expected. And, conversely, their actions may elude your understanding. Institutions are the outcome of individual endeavor. You can see this everywhere. They were created by the very two qualities that more or less lived in the initiators—that is, loving devotion toward what they were doing, and an understanding interest in what others were doing.

When one looks at the social ferment in our times with open eyes, one finds that the strangest ideas have arisen, especially in the social sphere, simply because the current situation was not understood properly. Let me give you an example:

Today, the message of so-called Marxism regarding human labor and its relationship to social classes is being drummed not just into thousands but into millions of heads.⁵ And if you investigate what its author alleges to have discovered—something with which millions of people are being indoctrinated so that they see it as their socialist gospel, to use as a means for political agitation—you will find it all based upon a fundamental error regarding the attitude toward social realities. Karl Marx wants to base the value of work on the human energy spent performing it.⁶ This leads to a complete absurdity, because, from the perspective of energy output, it makes no difference whether someone cuts a certain quantity of firewood within a given time, or whether—if one can afford to avoid such a menial task—one expends the same energy and time on treading the pedals of a wheel specially designed to combat incipient obesity. According to Karl Marx's reckoning, there is no difference between the human energy expended on those two physical activities. But cutting firewood has its proper place within the social order. Treading the pedals of a slimming cycle, on the other hand, is of no social use, because it only produces a hygienic effect for the person doing it. And yet, Karl Marx's yardstick for measuring the value of work consists of calculating the food consumption necessary for work to be done. This way of assessing the value of labor within the context of the national economy is simply absurd. Nevertheless, all kinds of calculations were made toward this end. The importance of one factor, however, was ignored—that is, loving devotion toward what one is doing and an understanding interest in what others are doing.

What we must achieve when we are with young people is that, through our own conduct, a full consciousness of the social implications contained in those two things will enter the minds of adolescents. To do so we must realize what it means to stand by children so that we can aid in their own self-education.

• 1. The word doctor is derived from docere, the Latin verb meaning “to teach.”—Trans.
• 2. See footnote on page 37.
• 3. In German, “very untidy writing” is often referred to as Geschmier, a “smear on the page.” The verb schmieren also means “to grease.”—Trans.
• 4. The German saying “Wie der Ochs Corm Berg stehen.” It means literally “to stand there like the ox facing the mountain.” It is a very common saying, and it can also be translated as “to be completely out of one's depth,” “to be nonplussed.”—Trans.
• 5. See Karl Marx's major work, Das Kapital (Capital), Vol. I, Hamburg, 1867.
• 6. Karl Heinrich Marx (1818–1883), German political philosopher and coauthor, with Friedrich Engels, of The Communist Manifesto in 1848.

Today we will characterise certain general principles of the art of education for the period between the change of teeth and puberty, passing on in the next lecture to more detailed treatment of single subjects and particular conditions which may arise.

When the child reaches his ninth or tenth year he begins to differentiate himself from his environment. For the first time there is a difference between subject and object; subject is what belongs to oneself, object is what belongs to the other person or other thing; and now we can begin to speak of external things as such, whereas before this time we must treat them as though these external objects formed one whole together with the child's own body. I showed yesterday how we speak of animals and plants, for instance, as though they were human beings who speak and act. The child thereby has the feeling that the outside world is simply a continuation of his own being.

But now when the child has passed his ninth or tenth year we must introduce him to certain elementary facts of the outside world, the facts of the plant and animal kingdoms. Other subjects I shall speak of later. But it is particularly in this realm that we must be guided by what the child's own nature needs and asks of us.

The first thing we have to do is to dispense with all the textbooks. For textbooks as they are written at the present time contain nothing about the plant and animal kingdoms which one can use in teaching. They are good for instructing grown up people about plants and animals, but we shall ruin the individuality of the child if we use them at school. And indeed there are no textbooks or handbooks today which show one how these things should be taught. Now the important point is really this.

If you put single plants in front of the child and demonstrate different things from them, you are doing something which has no reality. A plant by itself is not a reality. If you pull out a hair and examine it as though it were a thing by itself, that would not be a reality either. In ordinary life we say of everything of which we can sec the outlines with our eyes that it is real. But if you look at a stone and form some opinion about it, that is one thing; if you look at a hair or a rose, it is another. In ten years' time the stone will be exactly as it is now, but in two days the rose will have changed. The rose is only a reality together with the whole rosebush. The hair is nothing in itself, but is only a reality when considered with the whole head, as part of the whole human being. Now if you go out into the fields and pull up plants, it is as though you had torn out the hair of the earth. For the plants belong to the earth just in the same way as the hair belongs to the organism of the human being. And it is nonsense to examine a hair by itself as though it could suddenly grow anywhere of its own accord.

It is just as foolish to take a botanical tin and bring home plants to be examined by themselves. This has no relation to reality, and such a method cannot lead one to a right knowledge of nature or of the human being.

Here we have a plant (see drawing) but this alone is not the plant, for there also belongs to it the soil beneath it spread out on all sides, maybe a very long way. There are some plants which send out little roots a very long way. And when you realise that the small clod of earth containing the plant belongs to a much greater area of soil around it, then you will see how necessary it is to manure the earth in order to promote

healthy plant growth. Something else is living besides the actual plant; this part here (below the line in drawing) lives with it and belongs to the plant; the earth lives with the plant.

There are some plants which blossom in the spring, about May or June, and bear fruit in autumn. Then they wither and die and remain in the earth which belongs to them. But there are other plants which take the earth forces out of their environment. If this is the earth, then the root takes into itself the forces which are around it, and because it has done so these forces shoot upwards and a tree is formed.

For what is actually a tree? A tree is a colony of many plants. And it does not matter whether you are considering a hill which has less life in itself but which has many plants growing on it, or a tree trunk where the living earth itself has as it were withdrawn into the tree. Under no circumstances can you understand any plant properly if you examine it by itself.

If you go (preferably on foot) into a district in which there are definite geological formations, let us say red sand, and look at the plants there, you will find that most of them have reddish-yellow flowers. The flowers belong to the soil. Soil and plant make up a unity, just as your head and your hair also make a unity.

Therefore you must not teach Geography and Geology by themselves, and then Botany separately. That would be absurd. Geography must be taught together with a description of the country and observation of the plants, for the earth is an organism and the plants are like the hair of this organism. The child must be able to see that the earth and the plants belong together, and that each portion of soil bears those plants which belong to it.

Thus the only right way is to speak of the plants in connection with the earth, and to give the child a clear feeling that the earth is a living being that has hair growing on it. The plants are the hair of the earth. People speak of the earth as having the force of gravity. This is spoken of as belonging to the earth. But the plants with their force of growth belong to the earth just as much. The earth and the plants are no more separate entities than a man and his hair would be. They belong together just as the hair on the head belongs to the man.

If you show a child plants out of a botanical tin and tell him their names, you will be teaching something which is quite unreal. This will have consequences for his whole life, for this kind of plant knowledge will never give him an understanding, for example, of how the soil must be treated, and of how it must be manured, made living by the manure that is put into it. The child can only gain an understanding of how to cultivate the land if he knows how the soil is really part of the plant. The men of our time have less and less conception of reality, the so-called “practical” people least of all, for they are really all theoretical as I showed you in our first lecture, and it is just because men have no longer any idea of reality that they look at everything in a disintegrated, isolated way.

Thus it has come about that in many districts during the last fifty or sixty years all agricultural products have become decadent. Not long ago there was a Conference on Agriculture in Central Europe, on which occasion the agriculturists themselves admitted that crops are now becoming so poor that there is no hope of their being suitable for human consumption in fifty years' time.

Why is this so? It is because people do not understand how to make the soil living by means of manure. It is impossible that they should understand it if they have been given conceptions of plants as being something in themselves apart from the earth. The plant is no more an object in itself than a hair is. For if this were so, you might expect it to grow just as well in a piece of wax or tallow as in the skin of the head. But it is only in the head that it will grow.

In order to understand how the earth is really a part of plant life you must find out what kind of soil each plant belongs to; the art of manuring can only be arrived at by considering earth and plant world as a unity, and by looking upon the earth as an organism and the plant as something that grows with this organism.

Thus a child feels, from the very start, that he is standing on a living earth. This is of great significance for his whole life. For think what kind of conception people have today of the origin of geological strata. They think of it as one layer deposited upon another. But what you see as geological strata is only hardened plants, hardened living matter. It is not only coal that was formerly a plant (having its roots more in water than in the firm ground and belonging completely to the earth) but also granite, gneiss and so on were originally of plant and animal nature.

This too one can only understand by considering earth and plants as one whole. And in these things it is not only a question of giving children knowledge but of giving them also the right feelings about it. You only come to see that this is so when you consider such things from the point of view of Spiritual Science.

You may have the best will in the world. You may say to yourself that the child must learn about everything, including plants, by examining them. At an early age then I will encourage him to bring home a nice lot of plants in a beautiful tin box. I will examine them all with him for here is something real. I firmly believe that this is a reality, for it is an object lesson, but all the time you are looking at something which is not a reality at all. This kind of object-lesson teaching of the present day is utter nonsense.

This way of learning about plants is just as unreal as though it were a matter of indifference whether a hair grew in wax or in the human skin. It cannot grow in wax. Ideas of this kind are completely contradictory to what the child received in the spiritual worlds before he descended to the earth. For there the earth looked quite different. This intimate relationship between the mineral earth kingdom and the plant world was then something that the child's soul could receive as a living picture. Why is this so? It is because, in order that the human being may incarnate at all, he has to absorb something which is not yet mineral but which is only on the way to becoming mineral, namely the etheric element. He has to grow into the element of the plants, and this plant world appears to him as related to the earth.

This series of feelings which the child experiences when he descends from the pre-earthly world into the earthly world—this whole world of richness is made confused and chaotic for him if it is introduced to him by the kind of Botany teaching which is usually pursued, whereas the child rejoices inwardly if he hears about the plant world in connection with the earth.

In a similar manner we must consider how to introduce our children to the animal world. Even a superficial glance will show us that the animal does not belong to the earth. It runs over the earth and can be in this place or that, so the relationship of the animal to the earth is quite different from that of the plant. Something else strikes us about the animal.

When we come to examine the different animals which live on the earth, let us say according to their soul qualities first of all, we find cruel beasts of prey, gentle lambs or animals of courage. Some of the birds are brave fighters and we find courageous animals amongst the mammals too. We find majestic beasts. like the lion. In fact, there is the greatest variety of soul qualities, and we characterise each single species of animal by saying that it has this or that quality. We call the tiger cruel, for cruelty is his most important and significant quality. We call the sheep patient. Patience is his most outstanding characteristic. We call the donkey lazy, because although in reality he may not be so fearfully lazy yet his whole bearing and behaviour somehow reminds us of laziness. The donkey is especially lazy about changing his position in life. If he happens to be in a mood to go slowly, nothing will induce him to go quickly. And so every animal has its own particular characteristics.

But we cannot think of human beings in this way. We cannot think of one man as being only gentle and patient, another only cruel and a third only brave. We should find it a very one-sided arrangement if people were distributed over the earth in this way. You do sometimes find such qualities developed in a one-sided way, but not to the same extent as in animals. Rather what we find with a human being, especially when we are to educate him, is that there are certain things and facts of life which he must meet with patience or again with courage, and other things and situations even maybe with a certain cruelty, although this last should be administered in homeopathic doses. Or in face of certain situations a human being may show cruelty simply out of his own natural development, and so on.

Now what is really the truth about these soul qualities of man and the animals? With man we find that he can really possess all qualities, or at least the sum of all the qualities that the animals have between them (each possessing a different one). Man has a little of each one. He is not as majestic as the lion, but he has something of majesty within him. He is not as cruel as the tiger but he has a certain cruelty. He is not as patient as the sheep, but he has some patience. He is not as lazy as the donkey—at least everybody is not—but he has some of this laziness in him. Every human being has these things within him. When we think of this matter in the right way we can say that man has within him the lion-nature, sheep-nature, tiger-nature and donkey-nature. He bears all these within him, but harmonised. All the qualities tone each other down, as it were, and man is the harmonious flowing together, or, to put it more academically, the synthesis of all the different soul qualities that the animal possesses. Man reaches his goal if in his whole being he has the proper dose of lion-ness, sheep-ness, tiger-ness, the proper dose of donkey-ness and so on, if all this is present in his nature in the right proportions and has the right relationship to everything else.

There is a beautiful old Greek proverb which says: If courage be united with cleverness it will bring thee blessing, but if it goes alone ruin will follow. If man were only courageous with the courage of certain birds which are continually fighting, he would not bring much blessing into his life. But if his courage is so developed in his life that it unites with cleverness—the cleverness which in the animal is only one-sided—then it takes its right place in man's being.

With man, then, it is a question of a synthesis, a harmonising of everything that is spread out in the animal kingdom. We can express it like this: here is one kind of animal (I am representing it diagrammatically), here a second, a third, a fourth and so on, all the possible kinds of animals on the earth. How are they related to man?

The relationship is such that man has, let us say, some

thing of this first kind of animal (see drawing), but modified, not in its entirety. Then comes another kind, but again not the whole of it. This leads us to the next, and to yet another, so that man contains all the animals within him. The animal kingdom is a man spread out, and man is the animal kingdom drawn together; all the animals are united synthetically in man, and if you analyse a human being you get the whole animal kingdom.

This is also the case with the external human form. Imagine a human face and cut away part of it here (see drawing) and

pull another part forwards here, so that this latter part is not harmonised with the whole face, while the forehead recedes; then you get a dog's head. If you form the head in a somewhat different way, you get a lion's head, and so on.

And so with all his other organs you can find that man, even in his external figure, has what is distributed amongst the animals in a modified harmonised form.

Think for instance of a waddling duck; you have a relic of this waddling part between your fingers, only shrunken. Thus everything which is to be found in the animal kingdom even in external form is present also in the human kingdom. Indeed this is the way man can find his relationship to the animal kingdom, by coming to know that the animals, taken all together, make up man. Man exists on earth, eighteen hundred millions of him, of greater or less value, but he exists again as a giant human being. The whole animal kingdom is a giant human being, not brought together in a synthesis but analysed out into single examples.

It is as though your were made of elastic which could be pulled out in varying degrees in different directions; if you were thus stretched out in one direction more than in others, one kind of animal would be formed. Or again if the upper part of your face were to be pushed up and stretched out (if it were sufficiently elastic) then another animal would arise. Thus man bears the whole animal kingdom within him.

This is how the history of the animal kingdom used to be taught in olden times. This was a right and healthy knowledge, which has now been lost, though only comparatively recently. In the eighteenth century for instance people still knew quite well that if the olfactory nerve of the nose were sufficiently large and extended backwards then you would have a dog. But if the olfactory nerve is shrivelled up and only a small portion remains, the rest of it being metamorphosed, then there arises the nerve that we need for our intellectual life.

For observe how a dog smells; the olfactory nerve is extended backwards from the nose. A dog smells the special peculiarity of each thing. He does not make a mental picture of it, but everything comes to him through smell. He has not will and imagination but he has will and a sense of smell for everything. A wonderful sense of smell! A dog does not find the world less interesting than a man does. A man can make mental images of it all, a dog can smell it all. We experience various smells, do we not, both pleasant and unpleasant, but a dog has many kinds of smell; just think how a dog specialises in his sense of smell. Nowadays we have police dogs. They are led to the place where someone has pilfered something. The dog immediately takes up the scent of the man, follows it and finds him. All this is due to the fact that there is really an immense variety, a whole world of scents for a dog. The bearer of these scents is the olfactory nerve that passes backwards into the head, into the skull.

If we were to draw the olfactory nerve of a dog, which passes through his nose, we should have to draw it going backwards. In man only a little piece at the bottom of it has remained. The rest of it is present in a morphosed form and lies here below the forehead. It is a metamorphosed, transformed olfactory nerve, and with this organ we form our mental images. For this reason we cannot smell like a dog, but we can make mental pictures. We bear within us the dog with his sense of smell, only this latter has been transformed into something else. And so it is with all animals.

We must get this clear in our minds. Now a German philosopher called Schopenhauer wrote a book called The World as Will and Idea. But this book is only intended for human beings. If a dog of genius had written it he would have called it The World as Will and Smell and I am convinced that this book would have been much more interesting than Schopenhauer's.

You must look at the various forms of the animals and describe them, not as though each animal existed in an isolated way, but so that you always arouse in the children the thought: This is a picture of man. If you think of a man altered in one direction or another, simplified or combined, then you have an animal. If you take a lower animal, for example, a tortoise, and put it on the top of a kangaroo, then you have something like a hardened head on the top, for that is the tortoise form, and the kangaroo below stands for the limbs of the human being.

And so everywhere in the wide world you can find some connection between man and the different animals.

You are laughing now about these things. That does not matter at all. It js quite good to laugh about them in the lessons also, for there is nothing better you can bring into the classroom than humour, and it is good for the children to laugh too, for if they always see the teacher come in with a terribly long face they will be tempted to make long faces themselves and to imagine that that is what one has to do when one sits at a desk in a classroom. But if humour is brought in and you can make the children laugh this is the very best method of teaching. Teachers who are always solemn will never achieve anything with the children.

So here you have the principle of the animal kingdom as I wished to put it before you. We can speak of the details later if we have time. But from. this you will see that you can teach about the animal kingdom by considering it as a human being spread out into all the animal forms.

This will give the child a very beautiful and delicate feeling. For as I have pointed out to you the child comes to know of the plant world as belonging to the earth, and the animals as belonging to himself. The child grows with all the kingdoms of the earth. He no longer merely stands on the dead ground of the earth, but he stands on the living ground, for he feels the earth as something living. He gradually comes to think of himself standing on the earth as though he were standing on some great living creature, like a whale. This is the right feeling. This alone can lead him to a really human feeling about the whole world.

So with regard to the animal the child comes to feel that all animals are related to man, but that man has something that reaches out beyond them all, for he unites all the animals in himself. And all this idle talk of the scientists about man descending from an animal will be laughed at by people who have been educated in this way. For they will know that man unites within himself the whole animal kingdom, he is a synthesis of all the single members of it.

As I have said, between the ninth and tenth year the human being comes to the point of discriminating between himself as subject and the outer world as object. He makes a distinction between himself and the world around him. Up to this time one could only tell fairy stories and legends in which the stones and plants speak and act like human beings, for the child did not yet differentiate between himself and his environment. But now when he does thus differentiate we must bring him into touch with his environment on a higher level. We must speak of the earth on which we stand in such a way that he cannot but feel how earth and plant belong together as a matter of course. Then, as I have shown you, the child will also get practical ideas for agriculture. He will know that the farmer manures the ground because he needs a certain life in it for one particular species of plant. The child will not then take a plant out of a botanical tin and examine it by itself, nor will he examine animals in an isolated way, but he will think of the whole animal kingdom as the great analysis of a human being spread out over the whole earth. Thus he, a human being, comes to know himself as he stands on the earth, and how the animals stand in relationship to him.

It is of very great importance that from the tenth year until towards the twelfth year we should awaken these thoughts of plant-earth and animal-man. Thereby the child takes his place in the world in a very definite way, with his whole life of soul, body and spirit.

All this must be brought to him through the feelings in an artistic way, for it is through learning to feel how plants belong to the earth and to the soil that the child really becomes clever and intelligent. His thinking will then be in accordance with nature. Through our efforts to show the child how he is related to the animal world, he will see how the force of will which is in all animals lives again in man, but differentiated, in individualised forms suited to man's nature. All animal qualities, all feeling of form which is stamped into the animal nature lives in the human being. Human will receives its impulses in this way and man himself thereby takes his place rightly in the world according to his own nature.

Why is it that people go about in the world today as though they had lost their roots? Anyone can see that people do not walk properly nowadays; they do not step properly but drag their legs after them. They learn differently in their sport, but there again there is something unnatural about it. But above all they have no idea how to think nor what to do with their lives. They know well enough what to do if you put them to the sewing machine or the telephone, or if an excursion or a world tour is being arranged. But they do not know what to do out of themselves because their education has not led them to find their right place in the world. You cannot put this right by coining phrases about educating people rightly; you can only do it if in the concrete details you can find the right way of speaking of the plants in their true relationship to the soil and of the animals in their rightful place by the side of man. Then the human being will stand on the earth as he should and will have the right attitude towards the world. This must be achieved in all your lessons. It is important—nay, it is essential.

Now it will always be a question of finding out what the development of the child demands at each age of life. For this we need real observation and knowledge of man. Think once again of the two things of which I have spoken, and you will see that the child up to its ninth or tenth year is really demanding that the whole world of external nature shall be made alive, because he does not yet see himself as separate from this external nature; therefore we shall tell the child fairy tales, myths and legends. We shall invent something ourselves for the things that are in our immediate environment, in order that in the form of stories, descriptions and pictorial representations of all kinds we may give the child in an artistic form what he himself finds in his own soul, in the hidden depths which he brings with him into the world. And then after the ninth or tenth year, let us say between the tenth and twelfth year, we introduce the child to the animal and plant world as we have described.

We must be perfectly clear that the conception of causality, of cause and effect, that is so popular today has no place at all in what the child needs to understand even at this age, at the tenth or eleventh year. We are accustomed nowadays to consider everything in its relation to cause and effect. The education based on Natural Science has brought this about. But to talk to children under eleven or twelve about cause and effect, as is the practice in the everyday life of today, is like talking about colours to someone who is colour blind. You will be speaking entirely beyond the child if you speak of cause and effect in the style that is customary today. First and foremost he needs living pictures where there is no question of cause and effect. Even after the tenth year these conceptions should only be brought to the child in the form of pictures.

It is only towards the twelfth year that the child is ready to hear causes and effects spoken of. So that those branches of knowledge which have principally to do with cause and effect in the sense of the words used today—the lifeless sciences such as Physics, etc.—should not really be introduced into the curriculum until between the eleventh and twelfth year. Before this time one should not speak to the children about minerals, Physics or Chemistry. None of these things is suitable for him before this age.

Now with regard to History, up to the twelfth year the child should be given pictures of single personalities and well-drawn graphic accounts of events that make History come alive for him, not a historical review where what follows is always shown to be the effect of what has gone before, the pragmatic method of regarding History, of which humanity has become so proud. This pragmatic method of seeking causes and effects in History is no more comprehensible to the child than colours to the colour-blind. And moreover one gets a completely wrong conception of life as it runs its course if one is taught everything according to the idea of cause and effect. I should like to make this clear to you in a picture.

Imagine a river flowing along like this (see drawing). It has

waves. But it would not always be a true picture if you make the wave (C) come out of the wave (B), and this again out of the wave (A), that is, if you say that C is the effect of B and B of A; there are in fact all kinds of forces at work below, which throw these waves up. So it is in History. What happens in 1910 is not always the effect of what happened in 1909, and so on. But quite early on the child ought to have a feeling for the things that work in evolution out of the depths of the course of time, a feeling of what throws the waves up, as it were. But he can only get that feeling if you postpone the teaching of cause and effect until later on, towards the twelfth year, and up to this time give him only pictures.

Here again this makes demands on the teacher's fantasy. But he must be equal to these demands, and he will be so if he has acquired a knowledge of man for himself. This is the one thing needful.

You must teach and educate out of the very nature of man himself, arid for this reason education for moral life must run parallel to the actual teaching which I have been describing to you. So now in conclusion I should like to add a few remarks on this subject, for here too we must read from the nature of the child how he should be treated. If you give a child of seven a conception of cause and effect you are working against the development of his human nature, and punishments also are often opposed to the real development of the child's nature.

In the Waldorf School we have had some very gratifying experiences of this. What is the usual method of punishment in schools? If a child has done something badly he has to “stay in” and do some Arithmetic for instance. Now in the Waldorf School we once had rather a strange experience: three or four children were told that they had done their work badly and must therefore stay in and do some sums. Whereupon the others said: “But we want to stay and do sums too!” For they had been brought up to think of Arithmetic as something nice to do, not as something which is used as a punishment. You should not arouse in the children the idea that staying in to do sums is something bad, but that it is a good thing to do. That is why the whole class wanted to stay and do sums. So that you must not choose punishments that cannot be regarded as such if the child is to be educated in a healthy way in his soul life.

To take another example: Dr. Stein, a teacher at the Waldorf School, often thought of very good educational methods on the spur of the moment. He once noticed that his pupils were passing notes under the desk. They were not attending to the lesson, but were writing notes and passing them under their desks to their neighbours who then wrote notes in reply. Now Dr. Stein did not scold them for writing notes and say: “I shall have to punish you,” or something of that sort, but quite suddenly he began to speak about the Postal System and give them a lecture on it. At first the children were quite mystified as to why they were suddenly being given a lesson on the Postal System, but then they realised why it was being done. This subtle method of changing the subject made the children feel ashamed. They began to feel ashamed of themselves and stopped writing notes simply on account of the thoughts about the postal system which the teacher had woven into the lesson.

Thus to take charge of a class it is necessary to have an inventive talent. Instead of simply following stereotyped traditional methods you must actually be able to enter into the whole being of the child, and you must know that in certain cases improvement, which is really what we are aiming at in punishment, is much more likely to ensue if the children are brought to a sense of shame in this way without drawing special attention to it or to any one child; this is far more effective than employing some crude kind of punishment. If the teacher follows such methods as these he will stand before the children active in spirit, and much will be balanced out in the class which would otherwise be in disorder.

The first essential for a teacher is self-knowledge. If for instance a child makes blots on his book or on his desk because he has got impatient or angry with something his neighbour has done, then the teacher must never shout at the child for making blots and say: “You mustn't get angry! Getting angry is a thing that a good man never does! A man should never get angry but should bear everything calmly. If I see you getting angry once more, why then—then I shall throw the inkpot at your head!”

If you educate like this (which is very often done) you will accomplish very little. The teacher must always keep himself in hand, and above all must never fall into the faults which he is blaming his children for. But here you must know how the unconscious part of the child's nature works. A man's conscious intelligence, feeling and will are all only one part of his soul life; in the depths of human nature, even in the child, there holds sway the astral body with its wonderful prudence and wisdom.¹

Now it always fills me with horror to see a teacher standing in his class with a book in his hand teaching out of the book, or a notebook in which he has noted down the questions he wants to ask the children and to which he keeps referring. The child does not appear to notice this with his upper consciousness, it is true; but if you are aware of these things then you will see that the children have subconscious wisdom and say to themselves: He does not himself know what I am supposed to be learning. Why should I learn what he does not know? This is always the judgment that is passed by the subconscious nature of children who are taught by their teacher out of a book.

Such are the imponderable and subtle things that are so extremely important in teaching. For as soon as the subconscious of the child, his astral nature, notices that the teacher himself does not know something he has to teach, but has to look it up in a book first, then the child considers it unnecessary that he should learn it either. And the astral body works with much more certainty than the upper consciousness of the child.

These are the thoughts I wished to include in today's lecture. In the next few days we will deal with special subjects and stages in the child's education.

• 1. For an elucidation of the “astral body” and other higher members of man's being, see Rudolf Steiner:The Education of the Child in the Light of Anthroposophy.

In connection with the question raised by Dr. Husemann yesterday, we have decided to read out two cases from the book that Dr. Wegman will soon be publishing. We can then build on the presentation of these cases to address the issues that arise from your question as a need for further knowledge.

Of course, I will ask that these cases be treated with the utmost discretion at first, because they will be an integral part of the forthcoming book.

These cases are intended to show how to arrive at a therapy, especially by means of diagnosis. This is to be made clear, and it is to be done on the basis of anthroposophy. In this book we will not be embarrassed to speak entirely in anthroposophical terms.

Dr. Wegman reads the “Fourth Case” described in the book “Fundamentals of an Expansion of Medicine Based on Spiritual Science” on pages 97ff. [pp. 107ff. in GA 27, 1984]: “A child who was brought to the clinic twice, first at four years old, then at five and a half years old. In addition, the mother and the sister of the mother were present.

It is important that the mother and sister were present, and you will see why in a moment.

"The diagnosis led from the child's illness to that of the mother and sister. We were able to determine the following for the child: it is a twin child, born six weeks prematurely. The other child died in the last embryonic stage. At six weeks the child became ill, screamed an extraordinary amount and was taken to hospital. There the diagnosis was pylorospasm. The child was partially breastfed and partially bottle-fed. At eight months it was discharged from hospital. On arriving home, it had a seizure on the first day, which repeated daily for the first two months. During the attack, the child became stiff and rolled his eyes. Before the attack, the child was anxious and cried. The child also squinted with his right eye and vomited before the attack occurred. At two and a half years of age, another attack occurred that lasted five hours. The child became stiff again and lay there as if dead. At four years of age, an attack occurred that lasted half an hour. For the first time, we were informed that this seizure was accompanied by fever. After the convulsions that occurred after the child was brought back from the hospital, the parents noticed paralysis in the right arm and right leg. At two and a half years old, the child made his first attempt at walking, which turned out that only the left leg could step and the right one was dragged. The right arm also remained without will. The same condition was still present when the child was brought to us. The task was to determine the state of the child's organizational limbs. This was attempted independently of the symptom complex. It turned out that there was a strong atrophy of the etheric body, which in certain parts took up only a very slight influence of the astral body.

That is essentially the finding. We are dealing with an etheric body that is atrophied in the most diverse places and does not absorb the effect of the astral body in the atrophied places. There are such gaps in the etheric body (see drawing). The astral body does not penetrate into the areas where the etheric body is atrophied. This was the case in various parts of the organism.

“The area of the right side of the chest was paralyzed in the etheric body. In contrast, there was something like a hypertrophy of the astral body in the stomach area.”

One must use unusual expressions here, just as the term “hypertrophy” is used for places that are too active, too lively.

"Now the task was to harmonize the symptom complex with these findings. There is undoubtedly a heavy demand on the stomach during digestion due to the astral body, but this is blocked due to the paralysis of the ether body at the transition from the intestines to the lymph vessels. As a result, the blood is malnourished. We must therefore take the nausea symptoms as particularly important symptoms. Cramps always occur when the etheric body becomes atrophic and the astral body gains direct influence on the physical body without the mediation of the etheric body.

This is something important in principle. The occurrence of spasms is based on the fact that the regular connection between the astral body, the etheric body and the physical body is not there. One has to imagine this in such a way that the astral body only acts on the physical body with the help of the etheric body. If there are such atrophic areas, then the astral body takes hold of the physical body to the exclusion of the ether body. Spasm occurs everywhere where this is the case. We know that where spasm occurs, the ether body does not mediate properly between the astral body and the physical body.

"This was present to a high degree in the child. If this condition becomes permanent during the growth period, as was the case here, then those processes that make the motor system suitable for the normal absorption of the will are lost. This was evident in the child in the unusability of the right side. We now had to relate the child's condition to that of the mother. She is 37 years old when she comes to us. She states that she was already as tall as she is now at the age of 13. She had bad teeth early on.

I ask you to note this in particular. She has not grown any more from the age of thirteen until now, so that all her growth up to sexual maturity was complete.

"She had bad teeth early on, suffered from articular rheumatism as a child, claims to have had rickets. Menstruation started relatively early. The patient reports having had a kidney disease at the age of sixteen and also speaks of convulsive conditions she has had. At twenty-five years of age, obstipation due to spasm of the anal sphincter, which had to be stretched. Now she also has spasms during defecation. The findings, established without any conclusion from the complex of symptoms in direct observation, show an extraordinary similarity to those of the child. Only everything appears in a much milder form. It must be borne in mind that the etheric body of a person undergoes a special development between the change of teeth and sexual maturity. In the case of our patient, this is expressed in the fact that the available forces of the etheric body, which are not very strong, only allow for growth up to sexual maturity. With this, the special development of the astral body begins, which, with its hypertrophy, now overgrows the etheric body and intervenes too strongly in the physical organization.

This was the case with both mother and child: the astral body intruded too strongly into the physical body.

"This becomes evident in the arrested growth at the age of thirteen. The patient is by no means dwarfish, but very tall, which is due to the fact that the growth forces of the etheric body, although weak, caused a strong expansion of the physical body when uninhibited by the astral body. These forces were not yet able to intervene regularly in the functions of the physical body. This manifested itself in the occurrence of articular rheumatism and later in convulsive states.

Joint rheumatism is also connected with the fact that the astral body directly engages with the joints of the physical body. This engagement can also cause inflammation where it can occur. So either we are dealing with spasms or with inflammation.

"Due to the weakness of the etheric body, the effect of the astral body on the physical body is particularly strong. This effect is destructive. In the normal course of life, this is balanced out by the anabolic forces at work during sleep when the astral body is separated from the physical and etheric bodies. If the etheric body is too weak, as in the case of our patient, there is an excess of catabolism, which in her case was indicated by the fact that her teeth needed their first filling at the age of 12.

Due to the excessive intervention of the astral body, too much breakdown occurs. The physical body and etheric body build up; the astral body and ego organization break down. If there is now an excess of degrading activity, this is indicated by the fact that she has to wear fillings at the age of twelve. Each time she has become pregnant, her teeth have become worse.

"If the etheric body is particularly stressed, as in pregnancy, the teeth deteriorate each time. The weakness of the etheric body in relation to its connection with the astral body is still particularly evident in the frequency of dreams and in the healthy sleep that the patient has, despite all the irregularity.

If there is complete regularity in the connection between the astral body, etheric body and physical body, there is no excess of dreams. The moment the astral body can predominate because the etheric body is weakened, frequent and vivid dreams occur. And because the astral body is strong, it can easily come out and the sleep still remains healthy.

"The weakness of the etheric body is also evident from the fact that foreign processes take place in the physical body that are not mastered by the etheric body, and these show up in the urine as protein, isolated hyaline cylinders and salts.

These are the decomposition products that form due to the hypertrophy of the astral body. They must always be sought when one is dealing with a hypertrophy of the astral body.

"The relationship of these disease processes to those of the mother's sister is remarkable. The findings regarding the composition of the parts of the human being are almost exactly the same. Weak etheric body, hence predominance of the astral body. Only the astral body itself is weaker than in the sister. Therefore, just as in the sister, the menses begin early, but instead of inflammations, she experiences mere pains that arise from irritation of the organs, for example, the joints.

This is really very interesting. The mother and child have almost the same disease constitution. The sister, who is walking at the same time, only has weaker symptoms, everything to a lesser extent, everything, I would say, en miniature, in hints.

"The etheric body must be particularly active in the joints if vitality is to be normal. If the activity of the aetheric body is weak, the activity of the physical body becomes predominant, which is evident here in swelling and chronic arthritis. The weakness of the astral body, which has too little effect on subjective feeling, is indicated by a preference for sweet foods, which increase the astral body's sensitivity.

This is very interesting. In order to arrive at a diagnosis, one must actually ask what the person concerned likes to eat: sweet or bitter things, a preference for these or those sensory impressions. Some have a peculiar weakness with regard to olfactory impressions. All this shows that the astral body is to be engaged somehow. This preference of the astral body shows that it is not engaged; it is engaged immediately when it has sweets.

"If the weak astral body is still worn out by daytime life, then, if the weakness persists, the pains become more significant. The patient complains of increased pain in the evenings. The connection between the conditions of the three patients points in the ascension to the generation preceding the two sisters, in particular to the grandmother of the child. The cause must be sought in the latter. The disturbed equilibrium between the astral and etheric bodies in all three patients can only be explained by an equivalent disturbance in the grandmother of the child. This irregularity must be due to the defective formation of the embryonic organs of nourishment, especially of the allantois, in the grandmother's astral and etheric bodies.

This case is particularly interesting because it can be seen that the cause really lies in the inadequate development of the allantois of the grandmother. The whole condition of this astral body, which of course manifests itself more strongly in one person, the mother, and to a lesser extent in the other, can be traced back to the grandmother. It is not bound to one part, but constitutionally goes through the whole astral body and can only go back to that peculiar formation, the allantois, the embryonic period.

We have here an occult finding that must be taken up. But once we have come across it, the individual phenomena are quite suitable for verification. We must definitely get into the habit of verifying the causes from the causes. The composition of the symptoms actually only gives an unclear picture.

“This defective formation of the allantois must be sought in all three patients. We first established it in a purely spiritual scientific way. The physical allantois metamorphoses, passing over into the spiritual, into the efficiency of the forces of the astral body.”

What is more, we could only hint at this as a principle, in the physical allantois, which can only be embryonic as well; the entire organs that are present in the embryo are present in the born human being as the higher limbs. What is a physical accessory organ is, spiritually, in the adult state, so that we only have to see the physical correlate of the embryonic period in the allantois.

"A degenerated allantois produces a diminished efficiency of the astral body, which manifests itself particularly in all motor organs. All this is the case with the three patients. One can really recognize the nature of the allantois from that of the astral body.

It is important to know that the amnion is the physical correlate of the etheric body, the allantois is the physical correlate of the astral body, and the chorion is the physical correlate of the I organization of the adult.

"It will be seen from this that our reference to the ascendants does not come from a daring fantasy conclusion, but from a real spiritual scientific observation.

To those who may be disturbed by this truth, we would say that our statements are not motivated by a desire for paradox, but by a desire to share this knowledge with everyone. The mystical concepts of inheritance will always remain obscure if we are afraid to recognize the metamorphosis from the physical to the spiritual and vice versa in the succession of generations.

In therapeutic terms, such an insight can only lead to a view of the point at which the healing process is to be applied.

Now it moves into the therapeutic.

"If one had not been referred to the hereditary in such a way, but had simply noticed the irregularities in the connection between the etheric and astral bodies, one would have applied remedies that would have worked on these two parts of the person. But these would have remained ineffective in our case because the damage, which goes back generations, lies too deep to be balanced out in these links of the human organization itself.

It is particularly important that we consider this case. What is presented here ties in with yesterday's question. If one simply had the finding that the astral body and the etheric body are not in intimate harmony, one would have to take this or that remedy — then one would hardly achieve any particular effect. If one goes strictly further to the cause, then the therapy also becomes clearer. By being led away from direct observation into the succession of generations, the way was pointed to strict exactness.

"In such a case one must work upon the ego-organization and bring to bear in it everything that has to do with the harmonizing and strengthening of the etheric and astral bodies. This can be achieved by acting on the ego organization with, so to speak, intensified sensory stimuli (sensory stimuli act on the ego organization). In the case of the child, this was attempted in the following way: a bandage of the right hand was applied with a five percent pyrite ointment and at the same time the left half of the head was rubbed with emperor's sponge ointment.

And now we have the therapy: we work directly on the hand with pyrite, iron sulphide. This enables us to influence the astral body and the etheric body at the same time, thereby bringing about harmonization. We must work to bring the etheric body and the astral body closer together. This is the basis for healing. And for that we must apply means that go beyond the immediate, because it has been going on for generations.

"Pyrite, a compound of iron and sulfur, when applied externally, stimulates the I-organization to make the astral body more lively and to increase its affinity to the ether body. The substance of the Emperor's mushroom, with its special content of organized nitrogen, works in such a way that an effect emanates from the head, which, through the ego organization, makes the ether body more lively and increases its affinity to the astral body. The healing process was supported by eurythmy therapy, which sets the ego organization itself in lively activity. Thus, what is applied externally is guided into the depths of the organization. The healing process thus initiated was then further strengthened by means of measures that were intended to make the astral and etheric bodies particularly sensitive to the effect of the ego organization. In a rhythmic daily sequence, the following treatments were applied: baths with a decoction of Solidago, back rubs with a decoction of Stellaria media, and internally, tea made from willow bark (which particularly affects the receptivity of the astral body) and Stannum 0.001 (which particularly makes the etheric body receptive). We also gave poppy juice in a weak dosage to make the damaged self-organization recede in the face of the healing effects.

The mother received more the last therapy because, as a generation older, the forces of heredity had less effect. The same applies to the mother's sister. While the child was still in the clinic, we were able to see that it was easier to direct and that it was in a better mental state. For example, it became more obedient; and the movements it otherwise made very awkwardly, it now made more skillfully. Afterwards, the aunt told us that a great change had taken place with the child. It has become calmer, the excess of involuntary movements has decreased; it has become so skilled that it can play alone; and in terms of the soul, the former stubbornness has disappeared."

Perhaps you would like to say something? In this way, the diagnosis leads to the therapy. This is where the higher aspects of human nature come into play. The starting point is the clinical picture. In this case, the starting point is as follows: the sick organism was subject to a process that takes a certain course. This process must be reversed. By properly understanding the process, one arrives at the point of reversing the process by realizing how not only an organ, but the entire human interior is related to what is happening in the world.

So let us say you want to recognize how to treat some kind of damage, say to the gall bladder. Then you have to study the opposite process in the outside world; at least take this opposite process as an aid. If you recognize one of them, say, as the incoming process, you recognize the other as the outgoing process and thus have the closed circuit. Is there perhaps another question?

Sometimes with adults, sometimes with those who are psychically agile, one can arrive at a diagnosis. I have also tried this with children; but I have the impression that I have gone too far in this kind of diagnosis.

That you did not achieve what you intended by penetrating the soul? This is something that may be true or may be false. It depends entirely on how far one is able to coax the things one wants out of the child, and also on whether the child is communicative or not. It also depends on the memory effect; and on whether the right things from the soul are elicited. In principle, the child can give really great things, especially when there are condensed soul phenomena. If you expect the childish and it tells what it has seen of condensed soul phenomena, you can look very deeply into irregularities; these are always the correlate of this. You have to look at the case individually.

With adults, of course, it is fairly easy to penetrate the soul if you know the soul organism as such, if you know that people tell you anything. Now you move forward. Most of the time what they tell is not true. First of all, the patient does not say how it is. Now you have to find something to latch onto. You come across something that is mostly true. Once you have grasped that, you can move on. You have to distinguish whether one thing is true in relation to the other. An animal that has the beak of an eagle cannot at the same time have the feet of an ostrich. In the same way, things in the soul fit together. You have to guide the patient towards this. Until you have found the right point, you believe everything, that is, you believe nothing, but you make him understand that you believe everything. Once you have hooked on a point where the matter must be true, you then draw his attention very sharply to what cannot be. You then get a kind of soul organism that points very strongly to the physical organism. So it is useful to be based on a mental diagnosis.

A participant comments.

The direction you indicated yesterday is this: I make a diagnosis and then have the diagnosis before me. I know that when this turns out, these remedies are available to me. I can choose from among them. Now you wanted to know: how can one actually choose? The answer can only be given by saying: If I can choose between several remedies, I must assume that I have not yet completed the diagnosis and must continue the diagnosis until I arrive at a definite remedy. There is no such thing as an arbitrary choice. This was truly a happy case, and I was amazed. The fact that one goes from the condition of the child to the allantois of the grandmother is something that does not otherwise occur in the diagnosis. I was extremely astonished that this was the motif; on the other hand, the result shows that one must try to penetrate to the last cause.

Dr. Wegman reads the “Fifth Case” described in the book mentioned at the beginning on pages 114-116:

"A 26-year-old female patient came to our clinic with the severe consequences of influenza, which she had suffered through in 1918 with lung catarrh, and which had followed a pleurisy that had occurred in 1917. Since the flu, the patient had been unable to fully recover. In 1920, she was very emaciated, weak, and had a slight fever and night sweats. Soon after the flu, she developed lower back pain that continued to worsen until late 1920; and then, with severe pain, a curvature appeared in the lower back. There was also swelling of the right index finger. A rest cure supposedly brought improvement of the back pain. When she came to us as a patient, she had a suppurative abscess on the right thigh, distended abdomen with some ascites and catarrhal noises over the lung tips, both on the right and left. Digestion and appetite are good. Urine is concentrated, showing traces of protein. The spiritual scientific examination showed: hypersensitivity of the astral body and the ego organization; such an abnormality initially expresses itself in the ether body in that it does not develop the actual ether functions, but an etheric imprint of the astral functions.

This is very interesting when, as in this case, the etheric body is so weak that it does not perform its own functions but acts as a matrix, like wax, into which the astral body imprints its own functions. We have an etheric body that actually acts as a masked astral body. This is the case here.

"The astral functions are destructive. Therefore, vitality and the normal process in the physical organs must show signs of atrophy. This is always connected with processes that are, as it were, not human, but which take place in the human organism.

We must be strict about this. When something enters the human organism, whether it is from some aggregate state or warm air and so on, it must undergo a change in the human organism – roughly speaking, within the human skin. Nothing is the same outside of and within the human organism. The human organism has to work through everything that comes from outside. No heating process may take place in the body as it does in stone, where a temperature simply passes through and warms the stone. If we are warmed from the outside, like an inorganic body, we process the warmth that approaches us so deeply that it is completely revitalized. If a cold occurs, even if it is an internal cold of the internal organs, it does not come from within, but from an external imposition of heat.

This goes all the way down to the metabolic states. When a substance enters, it must be transformed in the human organism, right down to its most intimate processes. If we have ingested something – let's say a carbohydrate – another process takes place in the organism. The carbon-hydrogen-oxygen process, which takes place outside of human nature, must not be there in the same way. There is a process in the human being that is foreign to human nature. This is the basis for all disease states that are based on metabolic deposits. All of them are basically based on the fact that heat processes do not occur through the human being himself, but rather processes that arise as actual processes of matter because the human organization is not strong enough in some part. If, for example, the ego organization is too weak, one will find that the fat taken in is not processed in the right way. If the astral organization is too weak, one will find that carbohydrates are not processed properly. If the aether organization is too weak, one will find that the protein taken in is not processed in the right way. This is something to be aware of.

"The abscess, back pain, bloating, catarrhal phenomena in the lungs and also the inadequate processing of protein are caused by this. The aim of the therapy is to reduce the sensitivity of the astral body and the ego organization. This is achieved by administering silicic acid, which always strengthens the power of self-healing in the face of sensitivity.

So silicic acid always strengthens the power of self-healing in the face of sensitivity.

“We did this by adding powdered silicic acid to food and giving it as enemas. We also reduced sensitivity by placing mustard plasters on the lower back. Its effect is based on the fact that it causes sensitivity on its own and thus reduces it for the astral body and the ego organization.”

You see how one helps oneself: one applies mustard plasters to the lower back; this causes artificial sensitivity. This artificial sensitivity takes away the inner sensitivity of the astral body, thus creating an intimation. This is often the case when something is wrong in the human limbs, creating an intimation; in this case, a strong intimation of the astral body downwards. If it becomes strong enough, the sensitivity is no longer there. The sensitivity of the astral body decreases downwards. If the sensitivity moves upwards, it is increased.

"Through a process that dampens the hypersensitivity of the astral body in the digestive tract, we achieve a diversion of this astral activity to the etheric body, where it normally belongs. We achieved this by administering small doses of copper and carbo animalis. We counteract the possibility that the etheric body withdraws from the normal digestive activity to which it is unaccustomed by administering pancreatic juice.

This is only a help, a last resort.

"The abscess was punctured a few times. Large quantities of pus were drained off by aspiration. The abscess shrank and the swelling of the abdomen decreased as the pus formation steadily diminished and finally disappeared. While the pus was still flowing, we were surprised one day by a renewed rise in temperature. This did not seem inexplicable to us, since, given the constitution of the astral body described above, even slight psychic agitation can cause such fever. However, one must distinguish between the explicability of the fever in such cases and its severely damaging effect. For under the given conditions, such fever is virtually the mediator for a profound intervention of the catabolic processes in the organism. And one must immediately ensure a strengthening of the etheric body so that it paralyzes the damaging effect of the astral body. We used highly potentized silver injections and achieved a decrease in fever. The patient left the clinic with a 20-pound weight gain and in a strengthened condition. We are under no illusion that in this case, a follow-up treatment is still needed to consolidate the healing."

So the case is intended to show how one can really come to use therapeutically what is otherwise said more theoretically about the astral body and the etheric body. One can now be faced with the question that has always been raised by “well-meaning” people: Should one use the terms that have been used here as the naked truth and reality, or should one conceal them? “Well-meaning” people have said that one should not speak of the etheric body, but of functional processes or something similar. You can't get as far as the astral body that way. The fact of the matter is that most illnesses are not grasped in their essence if one does not go up to the astral body. The damage caused by the organization of the ego, that is, the severe damage caused by metabolic deposits: here the situation is such that this damage is already clearly present. On the other hand, the more insidious damage is the catabolic damage caused by the astral body. One really has to be very careful when talking about this.

Now the situation will be such that one can simply say – yes, that is what many people will say – one should not come to people with the astral body and the etheric body. But if you don't approach people with that, there is no reason at all to believe that something new is being presented here. People think that only a little of one or the other has been changed here, that it is done here just as it is done elsewhere, that at most there is a little progress. It is not like that! And that must be made clear to people with all the radical clarity. If one shows that these are not abstract things, but rather, in these many very concrete individual cases, points out how the individual cases are constituted, and then shows how the diagnosis leads into the therapy, and how, as soon as the therapy is applied, the healing progresses: it is indeed the case that this must be understood, otherwise one would have to despair of humanity's ability to understand at all. I am completely convinced that only this method can help us: to say things very boldly and courageously.

The question is how the scientific picture presents itself in the intimate study of carcinoma.

In the case of carcinoma, we are dealing with the fact that a sense organ is evoked at a point in the organization where there is no reason to evoke a sense organ. Take, I would like to say, the most radical sensory organization – just to understand the matter – take the eye. How does the eye come about? You know that it is actually formed partly from the outside; it is incorporated into the organism. Roughly speaking, the organism leaves out the eye socket. Then the eye is embedded. This indicates that essentially extra-human processes are at work in the formation of the eye. The eye is only embraced by the human being. When we have such a striking sensory organ as the eye, we can say that a foreign body is incorporated into the human organism. This is a radical concept because it is so unusual. Nothing like the shape of the lens or vitreous humor, or the substantial composition of the lens or vitreous humor, would ever arise from the human organism. Now, all that is deposited, which is partly even in the eye ethereal, not merely physical, is embraced by the astral body and the ego organization, which are actually as emancipated as possible from the physical and etheric in the eye. In the eye, the connection between the I, the astral body, the etheric body and the physical body is quite different than, let us say, in a piece of muscle. In a piece of calf muscle, you see a very intimate connection between the ego, the astral body, the aetheric body and the physical body. This is the normal constitution in this respect. If I were to write a chemical formula to describe the eye, I would say that the ego and the astral body are closely connected (see drawing I and A), and the other two are also closely connected! There is only a loose affinity between the etheric body and the astral body. This is only the case with the eye.

With other sense organs, for example with the ear, it is not so, there it cannot be so pronounced. There is actually a loose affinity between the ego organization and the astral body and again between the physical body and the ether body. It is somewhat different for each sense.

If there is a tendency towards a sense organization somewhere in the human organism where there should be no sense organization - and the tendency can arise in any part of the human organism; what should happen in another place, the tendency for it can arise in any other place - then you can see how the physical body and ether body on the one hand, and the astral body and I on the other, fall apart.

Take a very specific case. In the case of a severe physical insult, say to the mammary gland, the impact continues inwards in such a way that it shows, roughly speaking, a line of action within the skin that originates from the outside – in other words, a mechanical insult that continues inwards. In most cases of breast cancer, this will be the real origin. It could only be a prolonged process of overheating or burning. In the sense I am describing here, it will always be an insult that brings this about, speaking externally. Now, in this case, something occurs that strongly suggests the astral body at this point, which is otherwise absorbed by the etheric body. When the astral body suddenly appears at this point, it shows itself in, I would say, dim light; it appears as if it were burning. When it becomes so noticeable, then there is a tendency at this point towards the formation of a sensory effect, a carcinoma develops. There it is not a question of at least starting with the first seven vaccinations.

The connections there become particularly interesting when you see how one is connected with the other. Suppose you have someone who is no longer quite young. You are obliged to remove the carcinoma. But the thing that is present in a fairly strongly developed carcinoma manifests itself in such a way that actually in the whole body, because the organism is one entity, there is a tendency to allow non-human processes to take place. The carcinoma changes in its course in a very strange way. After a while, the localized carcinoma becomes a valve for concentrating the carcinomatous development. If you cut out the carcinoma, the valve is suddenly gone. But if you are dealing with an older person, this tendency to have something non-human in the person leads to the valve being in the lungs, which is the organ that most absorbs the inorganic, non-human. Therefore, especially in the case of carcinoma present in old age, you will dissolve the process into pneumonia. If the organism is sclerotic, the process in old age ends in pneumonia. This is because the old organism takes in the extra-human even more and more easily than the younger one. The organ that most easily takes in extra-human processes is the lung; it is damaged in the process. There is an organ that can easily absorb extra-human processes and is not damaged by them; that is the liver. It is very thick-skinned against extra-human processes. The lungs absorb them, but are damaged by them. That is the essential thing, that the lungs absorb easily and are damaged by it.

Question about the heritability of the predisposition to carcinomas.

This is connected with acquired ideas. In itself, there is no inclination in humans to fear carcinoma. This can be seen from the fact that this fear actually only exists among civilized people of educated classes. Country folk have no fear. They carry the carcinoma, die of it, without having had any knowledge of it. This is something that depends on education, and one must work against it.

To what extent is supersensible vision necessary in these two cases, and how is it applied?

The processes must be as follows: First of all, in order to get started at all, one must have complete mastery of spiritual scientific observation – this becomes apparent over time – and see how what can be established spiritually is connected with outward symptoms. If nothing else is indicated, then the purely spiritual finding is always apparent.

How does it express itself outwardly?

On the other hand, one could just as well say that it should, of course, be meditative. You can meditate on rheumatoid arthritis, you can meditate on diabetes. But that would only drive you back. Meditating on a disease process according to the symptoms is a very good way to arrive at spiritual scientific observation. It is just not easy to go the other way around. You can even do it like the homeopaths, who put together the symptom complex and then do the therapy. Only there it happens – I don't even say it can, I know it is so – again and again that symptoms are overestimated and underestimated, that they are put together wrongly, so that sometimes a symptom complex put together by homeopaths is a caricature of reality. When you meditate on this, you meditate on caricatures. If you have a real spiritual cause, that is decisive for the complex of symptoms, then you do not overestimate or underestimate any of the symptoms. You will have noticed that the symptoms we have presented are not caricatures, but well-formed complexes of symptoms. When you meditate, you come to the impossibility of making spiritual findings. And if someone says that is not possible, I must say: try it, but not with a randomly composed complex of symptoms, but with one that has been established by spiritual science.

What is eurythmy based on?

In the human organism everything is based on the fact that a conscious element goes back to an unconscious one. Eurythmy is based on the fact that when a human being comes into the world and wants to express himself, he does not lack a language as such, but the expression in the use of the movements of the limbs. This is rejected, he is not allowed to do it and cannot do it. Today this is not noticed, because it has already been beaten back by inheritance. All this integrates itself, metamorphoses itself, comes out bound to the air and lives itself into language. If one knows how this has lived itself into language, one knows that this is the origin of language, then one goes back from the movements to the language, in reverse order of consciousness. Here too it is the same: spiritual scientific diagnosis illuminates the symptom complex. If one forms it and meditates on it, one comes back to spiritual scientific diagnosis. I have to leave it at these three hours; I hope that we will meet again. But if you come more often, the little social being will become the key to future work.

In any case, it was nice to be able to talk about things again.

We will now go on to consider the children of whom we had not time to speak yesterday.

There was a little girl of ten years old, who was suffering from loss of memory. She is only in the Second Class at school (where the children would be mostly about seven years old.) She has adenoids. The symptom is connected with an excess of etheric powers of growth in the region of the bladder, which condition is then reflected in the head. Thus we have here a case where the physical origin of the trouble is immediately patent. The girl is ten years old—that is to say, she is at the age when, as I have repeatedly pointed out, it is particularly important that the teacher shall have made the right relationship with the child.

The child herself has of course, so to speak, slept through the antecedent facts and processes that have led up to the present moment. The inflamed condition that shows itself in the neighbourhood of the bladder and has its reflection in the upper part of the organism is clear evidence of the fact that the ether body is not properly at home in the organism—the reason being that its co-operation with the astral body is not able to come about as it should. You must never lose sight of the fact that where a process of this kind occurs, which finds expression in the soul organism, then its source and origin has to be sought in the subtler, finer organisation of the body; for the coarser, cruder organisation cannot put us on the right track in our search. An irregularity in the higher organisation of man is, naturally, more easily noticed than in the lower organisation. In this child, owing to a defective astral body, the ether body does not function properly, with the result that what the child receives by way of impressions fails to penetrate into the organisation. What we have to do, therefore, if we are to help such a child, is to strengthen as much as ever possible the impressions we intend her to receive; in all our work with her, we must see to it that strong impressions are brought to bear on the child.

For consider how it is with memory. Memory is dependent on a right and proper organic relation between physical body and ether body; astral body and I have no part in the retention of impressions in memory. As you know very well, dreams make their appearance only when astral body and ego have begun to enter into the physical and ether body, not before. As far as astral body and ego are concerned, everything is forgotten between the times of falling asleep and awakening. The impressions are left lying in the part of the human being that remains in bed. But when, as in the child we are considering, this part is not properly organised, then what is left there of the impression of the day does not succeed in embodying itself into it. Our first task will be therefore to induce strong impressions, in order to bring it about that the higher organisation—I and astral body—shall be roused to an energetic activity within the lower organisation—ether body and physical body.

I do not know whether the experiment has yet been made of testing the little girl's memory for simple folk-melodies? (Frl. Dr. K.: “She finds that easier.”) So the capacity for receiving impressions of this nature is, you see, present. Starting from it, we should now try to work on further. We should, for example, take with the child little poems where a refrain is repeated—say, after every three lines. She will in this way receive a powerful impression of rhythm; and then later on, the moment will come when we can approach her with impressions that are without rhythm. Do not imagine that any substantial success can be looked for under three or four years—that is, not before puberty. Working on these lines, we must first reach the point where rhythmical impressions are able to act upon the child, and then go on to non rhythmical impressions. In this way we shall be able to achieve something in the educational sense. The therapy we have already indicated; the girl should have compresses with Berberis vulgaris 10 per cent, and Curative Eurythmy: L—M:S—U.

Note that an inner perception underlies the giving of these particular sounds in Curative Eurythmy. The formative, moulding influence will enter right into the mobile astral body. Then the M, as I have told you, is the sound that places the whole organism into the out-breathing, and so the astral organisation will there meet the etheric. With S, the aim is to bring the astral body into powerful and living activity—but it must be an activity that is restrained, held in check; and for this purpose the U is added. These are the measures that suggested themselves when we had the child immediately before us; here we are simply recalling them. Compresses of Berberis vulgaris are prescribed because the causes of inflammation require to be neutralised, and can be by this means.

And then we had a sixteen-year-old boy, a kleptomaniac of the very same type as the little fellow who was brought before you a few days ago, and in whom you could see a perfect example of kleptomania. Your boy at Lauenstein will have to be treated on exactly the same lines. You will need however to watch whether the impressions you bring to him link up with this or that. The results of our work with kleptomaniacs can differ quite considerably according to the education the children have already received.^E6

And now we must go on to speak of the child who is so restless and fidgety. A sleepy, backward little boy, who has not learned to speak and is behind-hand with all the education he should have received in the first epoch of life. You can see at once what is lacking; the child has entirely failed to get hold of the principle of imitation, he has never attempted to imitate. This means, in other words, that his I and astral body are incapable of bringing his organs into movement. He is a most lovable little fellow, but it is extraordinarily difficult for him to overcome the longing that he has in his physical body for rest and quiet. The first thing to be done is to give him Tone Eurythmy. That will be the way to help him on. (You will understand, I can do no more here than indicate the ideal.) If the boy does Tone Eurythmy properly, it can come about that he is so stirred and stimulated in his astral body that the rhythm begins to take hold also of the ether body.

Another thing you must do is to let him repeat after you rhythmical sentences, so that he plunges, as it were, right into sound as such. Take, for instance, the line: “Und es woget und woget und brauset und zischt.” [From Schiller's Der Taucher.] You must go through the sentence with the child rather slowly (you will discover for yourselves what is just the right pace), first forwards and then backwards. (For this particular case, I purposely say “woget” instead of “siedet”, since we are here using the line with a therapeutical end in view.) Go on doing this again and again, forwards and backwards. Wherever possible, the same method should also be followed with a sequence of vowels. In this way we can awaken the child, inwardly. Surprise, amazement, begin to rise up in him, as we get him to intone A (ah), then E (eh), I (ee); and then backwards, I, E, A; then again, A, E, I, and so on. The child gradually wakes up, and, despite all difficulties, the principle of imitation will begin at last to work. It will be necessary to take the child by himself, and to see to it that imitation has its place in everything you do with him; always stop after a few moments and get him to intone after you.

And then, in addition, some therapeutical treatment will be needed; and here you will have to ensure that two opposite influences work together. First, you must provide a dispersing influence that works centrifugally and drives the substantiality of the organism to the circumference. Hypophysis always works in this way. For the child we are considering, hypophysis must not however be used just in the way we use it for rickety children in whom we definitely want to induce dispersal. Here we have to call into action at the same time the opposite principle that works centripetally. You will accordingly need to find something which will have, while working together with hypophysis, the tendency to build up the human organism out of substance. Both Carbo Vegetabilis and Carbo Animalis are able to do this. You could therefore use Carbo Animalis, alternating it with the hypophysis. The Carbo Animalis will supply the form principle, and then in the hypophysis cerebri you will have the organising principle that tends to encourage organic growth.

One of the most important things to bear in mind, when you are starting a Home for Curative Education, is the necessity for constant observation. Each single person who is helping in the work must observe everything he or she takes in hand to do with the children. And it should really be so that we accompany—and in that way strengthen—all that we do with a certain inner trust and confidence.

In the case of this child, our worst trouble will be, not with the boy himself—you will soon be able to notice progress in him—but with the parents. The mother is firmly convinced it is for us to do wonders with him, and that quickly. I have heard that she even wants to come with the child. (One of the teachers interposed: “She is only bringing him to us.”) That is better, it is a relief to hear that you will not have the mother there with you. But with a child of this kind, it will, in any case, be imperative to hold your own—even with a certain obstinacy—in face of the demands and expectations of the parents. These demands are perfectly understandable, but sometimes terribly foolish and unwise. The parents of such a child do not, and cannot, know what is right and necessary for him.

Now it will be very good if you can bring such a child even physically also into the alternating conditions that can be induced by means of the A E I, I E A, etc. I will tell you an excellent way of doing this. First, put the child into a bath of moderately warm water, and then, comparatively quickly, give him instead a douche, also of a moderate temperature. You will by this means call to life that which needs to be roused to life and activity. As a matter of fact, wherever an abnormality expresses itself in laziness and inertia, this measure cannot fail to have good effect, so long as we are careful not to overdo it. Do not be anxious if, immediately after a bath treatment of this kind has been begun, the children get rather excited. That will pass. You will see, a reaction will come, and a more balanced condition gradually establish itself.

And now we must pass on to another boy who sees everything in colours. He is the boy, you remember, who never has any money! I can see him there before me as I speak. The fundamental fact about this child is that he is incapable of making the right approach to the external world; he remains rooted in himself. In order to render this phenomenon intelligible, I shall have to explain it for you in plastic terms. The boy cannot make his way out into the external world; consequently his I organisation is perpetually pushing at his astral body from within. This gives rise to an inner clumsiness—better expressed, an inner slovenliness. But along with this, in connection with the continual pressure on the astral body, there develops also a delicate sensitiveness; so that the boy has really something gentle and noble about him. And that goes together with the seeing in colour. He sees colours because he is able to be awake in his astral body.

Now, we cannot begin to do anything in the way of education for this boy until we have a clear perception of a state of affairs that is developing in him all the time in increasing measure—namely, a certain dim hankering after ideals, but at the same time a starting-back, a flinching from the world as from something he cannot get on with. The boy can be taught entirely on the lines of Waldorf School education, but everything will depend in his case on how you yourself feel and behave towards him; you must preserve all the time a natural trust and confidence in him. There is really hardly anything more than this to be said.

Take for example, writing. The boy writes something like this, does he not? Now it will be for you to set to work and take the utmost care and pains that he shall gradually change his handwriting and develop it into a finely formed script. And you will find that while he is doing this, there will be clear signs also of a transformation taking place in his whole inner constitution. When he shows a tendency to boast and talk big, then you must at once, on the basis of the trust he has learned to place in you, contrive some means to make his boasting ridiculous.^E7

I was speaking to you yesterday about the albinos, and I came to the point where I said we need to find the cosmic impulse that can have influence in such cases. Let us now first ask our expert on cosmic constellations whether she has noticed anything special in these or other horoscopes that albinos have in common. (To Dr. Vreede) Did you notice that among the outer planets, Uranus and Neptune were particularly prominent? (Dr. Vreede replied: “Yes, there are many such aspects. Apart from that, I should not have anything special to say about them.”) I address my question purposely to you, because you are frequently engaged in the contemplation of horoscopes and have probably often had such things in your mind. Up to now, I have from you only these two that we are considering. We are here treading new ground, and it will be best if we go forward entirely in the spirit of discovery. A great many factors in the case might well claim consideration, but I would like us to give our attention for the moment to the following.

Consider the human being. We divide him into certain members. In accordance with that memberment which arranges the whole nature and being of man rather from the etheric principle, we divide him, as you know, into physical body, etheric body, sentient body, which last we then bring into relation with sentient soul; after that we have intellectual or mind soul (which the Greeks call soul of force or power), and consciousness or spiritual soul. And then we come to spirit-self, life-spirit and spirit-man. And all these several members reveal themselves to us as forming together a single, relatively independent whole; taken all together, they compose man. But now, the way in which the members are put together to compose man, differs in each single human being. One person will have a little more power and strength in his ether body, and correspondingly less in his physical body; another a little more power in the consciousness soul; and so on. And right in the midst of all these members stands man in his very own individuality, which individuality goes through repeated earth lives and has the task of bringing under control this whole connection of various members, has the task of uniting them, on the principle of freedom, under one individual ordering.

And now let us see how that which comes to man from cosmic realms unites itself with these several members. The influence of the Sun, which works strongly on man as a whole, works strongest of all on the physical body. In connection with the etheric body we find that the strongest influences come from the Moon; in connection with the sentient body it is the influences of Mercury that work with special strength; and in the sentient soul we have the strongest influences of Venus. The strongest influences of Mars serve to help the development of the intellectual or mind soul, and of Jupiter the consciousness or spiritual soul, whilst Saturn brings its influences to bear especially on the spirit self. And the members that have not yet developed in man find their support in Uranus and Neptune—the vagrants, so to speak, among the planets, who attached themselves at a later time to our planetary system. In Uranus and Neptune therefore we shall expect to find planetary influences which, under normal conditions, exert no very strong influence upon the constellation at birth.

You know of course, from other anthroposophical lectures how strong is the influence of the Moon on man, via the ether body. I need not remind you of how the Moon is connected with the whole principle of heredity, of how it impresses all manner of forces and powers into the model of the physical body, which comes from the parents. Beginning with the earliest embryonic development, this Moon influence determines the whole direction that development shall take in the child.

Now it is possible for a constellation to occur where the impulse from the Moon is sufficiently strong for the human being descending to Earth to receive by way of heredity a disposition to be drawn down into the metabolic organisation. Or again, it can also happen that the Moon influences are to some extent wrested away, turned aside, whilst influences that come from quite another quarter and that refuse to tolerate the Moon influences, namely Uranus and Neptune, attract what should really be in the sphere of the Moon's influence: Other constellations are also possible. But in the case of the children we are considering, the latter is the constellation that we find; and we have here a clear instance of how by looking at what the horoscope shows we can see what is really the matter.

Take first this horoscope (of the elder sister). It will probably have struck you that you find here in this region, Uranus together with Venus and Mars. You will not really need to carry your considerations any further than this triangle. Here then are Mars, Venus and Uranus. Consider first Mars. For this child, who was born in 1909, Mars stands in complete opposition to the Moon. Mars, which has Venus and Uranus in its vicinity, stands—itself—in strong opposition to the Moon. Here is the Moon and here is Mars. And Mars pulls along with it Uranus and Venus.

And now I would ask you to pay careful attention also to the fact that the Moon is at the same time standing before Libra. This means, the Moon has comparatively little support from the Zodiac, it wavers and hesitates, it is even something of a weakling in this hour; and its influence is still further reduced through the fact that Mars (which pulls along with it the Luciferic influence) stands in opposition to it.

Now let us turn to the horoscope of the young child. Again, here are Venus and Uranus and Mars near together, the three of them covering between them no more than this section of the heavens. So you see, once again these three are found near to each other. In the case of the elder girl we saw that they were standing in opposition to the Moon, which was at the time standing in Libra. On this second horoscope, Mars, Venus and Uranus are in close proximity, exactly as before; but when we examine more nearly the position of Mars, we find it is not, as before, in complete opposition to the Moon. It is however very nearly so. Although the younger child does not come in for a complete opposition, there is an approximation to opposition.

But what strikes us as still more remarkable is that when we come to make our observation of the Moon, we discover she is again in Libra—while being at the same time, as we have seen, almost in opposition to Mars, which latter drags Uranus and Venus along with it. We have therefore again a background of Libra. I am not saying that it must have been so; we have, you see, no properly authorised records of the births. On the first horoscope the Moon is in Libra, and here on the second too. (Dr. Vreede said: “It is curious that in both there is also the same constellation between Moon and Neptune.”) That would have to be explained on its own account. Horoscopes require to be interpreted quite individually. It is not a matter for surprise that there is this similarity in the two horoscopes, considering that the girls are sisters. That we find in the elder child a stronger opposition than in the younger (who has been influenced by the elder) is also no cause for astonishment. What is important for us is that we find here a constellation that is perfectly intelligible, a constellation that, when interpreted, shows us the following.

Mars, who is the bearer of iron, makes himself independent of the principle of propagation—independent, that is, of the Moon. He brings away from its true mission that which comes to man through the Venus principle and is connected with love. Mars tears this out of its true path of action, does not allow it to be in connection with generation, nor afterwards with growth; with the result that that which rightly stands in connection with the growth forces and should live in the lower part of the body, presses up into the head organisation. Consequently we find that in the growth process that takes place within the child iron will be lacking, whereas everything that tends to be in conflict with iron, notably sulphur, will be present to excess.

We have therefore here to do with an extraordinarily strong predestination of the will, and our first concern must be to see that we treat the nerves-and-senses organisation of these two children with the utmost care and delicacy. Their nerves-and-senses organisation is, as a whole, slippery and unstable, unable to endure strong impressions; and we must be ready at every moment with the right thing to do, we must sense it in our finger-tips! A fine feeling and tact is needed in all one's dealings with the nerves-and-senses organisation of children of this kind; especially must we avoid straining the eyes in reading and such-like occupations. Try to impart your teaching without requiring the use of the eyes at all—I mean, without any reading. On the other hand, accustom the eyes to colour impressions where the colours shade off gently into one another. For instance, let the colours of the rainbow pass over from one into another, slowly, the child following all the time with her gaze. There you have, you see, measures that will be quite easy to carry out.

If you are also to treat the children therapeutically, there is just one thing I must tell you, and that is, that after puberty the remedies will no longer be very effective. And that can be an important indication for you, since the one child was born in 1909, and the other in I921; the effects of treatment can in their case be thoroughly observed and the difference noted.

What we want to do for a child of this kind is to introduce powerful radiations of iron, letting them stream up from the metabolism-and-limbs organisation. The way to bring this about is to take pyrites in very fine powder form and lay it on a surface that transmits iron radiations only very slightly. A glass surface would fulfil this condition, but naturally you cannot use glass. So you must try using a clean grease-saturated paper; best of all would be a very thin parchment-like paper, but it must be really thin so that it clings to the body. Ordinary paper that is made from linen rags is no good. You must rub resin or something of that sort over the paper and sift the pyrites powder finely on to it. By this means you can bring the iron radiation to enter right into the child. Lay the paper all along the legs and on the shoulder-blades, and then try the application of a “drawing” compress—say, of cochlearia—on the forehead.

If this treatment be applied to the organism at the time when the change of teeth is taking place—a time when particularly powerful streamings and counter-streamings (or radiations) are going on—much can be done towards overcoming the instability.

Such is then the result of our investigations so far. The problem must of course be the subject of further study. Up to now, the world has done nothing with albinos except expose them for show, getting them to tell their tale: “I am rather fat, I have white hair, I can see nothing by day, I can see better at night.” This is the kind of thing that actually goes on with albinos today, and there is on the whole very little knowledge about them; for the scientists of our day do not concern themselves with problems of this nature. But directly we turn our attention to striking facts such as those I have been putting before you here we begin to see how strongly the cosmic influence is working, wherever this complete irregularity is present in the mutual disposition of the members of the human being.

And now I should like you to bring forward any questions you are wanting to ask.

(Question: “That we find ourselves in the situation of having questions to ask has come about through Dr. L. approaching Frau Dr. Wegman on quite other grounds. He was of opinion that the mood of those attending the lectures was not as it should be.”)

It is surely quite unnecessary that we should waste time discussing what is after all a simple matter. Dr. L. came to me and explained that there was a deep feeling among the Lauenstein members of the importance of the task they were undertaking; they felt they were about to embark upon what would prove to be a new mission within the Anthroposophical Movement, and it would surely be good if the karmic connections between those who are engaging in the work could be thoroughly explained and understood. (l. shakes his head.) Well, anyway, let us concentrate our attention on the main point. What L. said amounted to this: The Lauenstein members believe that they have now set out upon a task that is entirely new and of fundamental importance; to which I replied that in that case what they will need before all else will be sincerely and faithfully to learn what is being given in this course. If it should prove that anyone is not satisfied with what is being given in this course of lectures and would rather remain in the realm of abstractions, would rather set to work, for example, to organise a completely new movement, then all I can say is that such an attitude would be no more than the natural result of practices that have been followed only too long among our members. Anyone taking such a path would find himself in danger of megalomania. Nevertheless, in order that the partly justified feelings in the background may have ample opportunity to find expression, I have asked you to put your questions. And so now our best plan will be to ask and consider together quite practical questions.

(S. asks, what connection has the Lauenstein Home with the fact that Trüper [Johannes Trüper, 1855-1921, Founder and for many years Leader of the Youth Sanatorium in Jena.] was the first to undertake the education of backward children.)

What do you mean? That Trüper was the first to concern himself with these children and do something for them? You are attaching too much importance to the work of this man. I do not think that the Educational Homes for backward children which were started in Hanover—very early, comparatively speaking, and not without success—can have been influenced by Trüper. In point of fact, the first step in this direction dates much farther back. But what has been lacking all along is just the very thing that can enable one to look right into the whole being of the child. For we have really no means of discovering the simplest facts without the help of anthroposophical knowledge. And the converse is no less true, that the human beings themselves are constantly affording us new and deeper insight into Anthroposophy.

Consider how it is, for instance, with regard to Goethe's Theory of Metamorphosis. In the form it was able to develop under Goethe himself, who was after all a clever man, it appears to us today, does it not, as an abstract theory? It abounds in statements and premises, but has to be content with showing how the leaf lives in the blossom, how a petal changes into a stamen, etc.—treating, that is, of no more than an elementary metamorphosis. When it goes on to speak of animal and man, all that the theory can do is to adduce—rather shyly—the transformation of the vertebrae into the bones of the skull. In no realm of nature does it get beyond the elementary stage. I myself was amazed and perplexed. Did it never dawn upon Goethe—so I kept asking myself all through the eighties—that the whole brain is a transformation of one single ganglion? Spiritually, I could see that it was so; it had dawned upon him. Then, later on, I made a discovery, which showed that it was only Goethe's discreet reserve which had restrained him all the time from giving expression to the truth he clearly perceived. When I came to Weimar, I found in a little note-book—which was written all in pencil—this note: The brain is a transformed main ganglion. It was not until the nineties of last century that that sentence of Goethe's found its way, through me, into print. Suddenly it was as though a new author made his appearance; Goethe became thenceforward the most fruitful of authors.

But now consider what a long way it is from the Theory of Metamorphosis as taught by Goethe to the Theory of Metamorphosis as demonstrated in the one-year-old little child who was lying there before you a few days ago—normal in other respects, but metamorphosed into a giant embryo. That was an instance of a metamorphosis of retardation, where the embryonic condition was retained after birth. And you will yourselves come to acquire a true insight into this kind of metamorphosis if you continue to practise again and again the meditation I gave you yesterday, when I told you: Here is a circle, here is a point; there the circle is a point, there the point of a circle, and so (see Figure 3.). Over and over again you must, in meditation, let the circle steal into the point, let the point expand to the circle. As you do this, you will find that something reveals itself to you, namely, how the metabolism-and-limbs organisation comes into being out of the head organisation. Continue with the meditation until, when you say to yourself: The point is a point, the circle is a circle, you are sensible of the head; and when you say to yourself: The point is a circle, the circle is a point—when, that is, you assert the converse—you discover that you are gliding right down into the metabolic system. You will then have before you the developed Theory of Metamorphosis, and you will see quite clearly that it is only through this kind of thinking that we can ever hope to attain insight into the nature of the defects in backward children. And this is what we have been attempting in these lectures.

Search for the impulses that are already there in the place where you are beginning your work; find what impulses are there that can inspire you with enthusiasm and so make for a continuity. Ask yourselves the question: What antecedents are there here which we can link onto?

Now, as you know, a remarkable historical figure is associated with Jena. Once, long ago, the German Abbot Hildebrand, feeling within him—exactly as do the youth of today—great gifts and capacities, moved too, as they also are, by religious and spiritual impulses (but in his case the spiritual was methodically conceived), went to Rome, became Pope Gregory VII, and strongly influenced the direction given from Rome to the course of affairs in European history. We have thus a powerful Roman impulse, spreading its activity out over Europe, mediated through an impulse that derives from the order of Cluny and has been transplanted into the Roman stream. You should study that passage of history. For the remarkable thing is that in his next life on Earth this individuality is drawn to Jena and appears there as Ernst Haeckel. The development is really just the same as happens in the human being when the disintegrating principle inserts itself, dovetails itself, in a regular manner into the upbuilding principle. So you have here in Jena a centre for currents of influence that are in direct and explicit opposition to the current of Roman activity. Jena is the meeting place of opposite streams.

Haeckel made a speech in Jena on his sixtieth birthday. He was speaking on that occasion at the Phylogenetic Institute. Listening to him, one could really have the feeling that the old Hildebrand was standing there before one. The same manner of expression, the very same kind of delivery—speaking slowly, with a good deal of “padding”, weighing the words carefully, like someone who has done quite a lot of speaking and yet never made himself quite master of the art. Another curious thing could be noticed. Abbot Hildebrand, who had of course always very much the air of being a strict Pope—he would stand there before you as the very mouthpiece of the Church—had, at the same time, this trait in his character: he was fond of relating stories that made the rest of the company smile—not overmuch, but with pleasure and enjoyment. And now with Haeckel, it was really quite delightful to watch how he would sometimes at dinner between the courses fall into the mood of telling funny anecdotes out of his own life, and loosening in this way the tongues of the rest of the company. This sixty-year-old man with his childlike smile would lead the others on, and by his whole manner and behaviour bring them right away from the subject in hand. I can still remember how amusing it was to see Oskar Hertwig sitting there in travail with his speech that could not be brought to birth, while Haeckel went on and on with one funny story after another.

You would, I believe, find yourselves well repaid if, now that I have laid for you this esoteric foundation, you were to get hold of this speech that Haeckel made on the occasion of his sixtieth birthday. It is not long, but remarkable for being personal and at the same time extraordinarily objective. And then compare with it the speech delivered by Prof. Gärtner, who invariably manifested a disinclination to see in Haeckel a person of any particular historical significance. Indeed, he expressly states in his speech that this time he will leave out of account that Haeckel is the author of the “History of the Creation” and concentrate attention on the vast number of microscope slides that Haeckel has made; for we shall find, he says, that Haeckel has made more slides than all the rest of us put together—a most remarkable fact; actually the rest of us have made so few, that taken all together ours fail to reach the number made by Haeckel alone. A pedant, a regular pedant, this Gärtner! Really quite absurd! In Haeckel's speech you have something so alive, so quick with fresh, new life! Then the scaffold is brought in, and Gärtner comes forward and performs the execution, while the physiologist (a Catholic clerk in holy orders!) looks sadly on.^E8

But what a power Haeckel was amid all that company! What a rejuvenating influence he had upon them! Even the young students grew suddenly brilliantly clever, and showed quite remarkable powers of imagination. Look up the little book where all the songs are recorded which were sung that day. You will find a most witty account of how an archaeopteryx sharpened his bill on a church steeple. That book of songs will enable you to form some picture of the fresh young life that suddenly blossomed forth in Jena on that day.

This event too I would commend for your meditation. By entering meditatively into the event, you will come to have an intimate experience of the place occupied by Jena in the spiritual evolution of Europe.

• E6. At Lauenstein, Dr. Steiner said that the pathological symptoms which reveal themselves in this boy are due to some suffering he underwent in his previous incarnation. He had perhaps been alone for a long time—stranded maybe from a shipwreck and forced to spend long and tedious days in solitude. This experience was then transformed and shows itself today as weakness of the ego.
  
  For treatment, the boy should have sugar injections D 6, seven injections in fourteen days. Afterwards he should be sponged with starchy water, this treatment also to be continued for fourteen days. The body will have to change the starch into sugar, and that will provide another means of stimulating the ego.
  
  Dr. Steiner's advice for the education of the boy was as follows: He must keep a diary, recording all that he has done right through the day. That will strengthen his I. He should have stories told him with pedagogical purpose in them, stories in which it turns out that people who steal get the worst of it. The magpie is always thieving, and in consequence the other birds will have nothing to do with it. Then, the boy should be taught some practical job. He should learn how boots are made. “He could make boots for your whole family!” He could also learn gardening. And he should be encouraged to solve all manner of little practical problems. For example, how the door of a train might be so constructed that as soon as someone got on to the step, the door would open (and afterwards close again) automatically—and other things of that kind.
• E7. In reference to this boy, Dr. Steiner spoke of a “dwarfed or stunted pituitary body.”
  
  Therapy: Injections of hypophysis (pituitary body) and treatment with arsenic, as indicated in the lecture.
  
  Curative Eurythmy: L, M, S, R.
  
  Note 8.
• E8. The title of this booklet is Lieder zum Commers in Jena am 17 Februar 1894. The verse referred to, from the song 'Zoologischer Jubelgruss' by Edwin Bormann is as follows:
  
  Staunet nicht, O Festkumpane,
  Wenn ein Archaeopt'ryx jetzt
  Eben an der Rathausfahne
  Seinen werthen Schnabel wetzt;
  Wer heut' heimwärts sucht die Pfade
  Geh' voll Fürsicht Schritt für Schritt,
  Dass er auf der Promenade
  Nicht'nen Plesiosaurus tritt. :' :
  
  An English equivalent might read:
  
  On your homeward way, good people,
  Should you chance to find a sleek
  Pterodactyl, on the steeple
  Whetting of his noble beak,
  Do not be surprised or flustered,
  But turn the corner with some care,
  For you'll very, very likely
  Find a Dinosauros there.

Dr. Steiner: Since we have only a little time, we can discuss only the most important things. Perhaps you would be good enough to present the things that have come up in the faculty.

A teacher: The school was approved, but now we have received an official edict about how many children we can accept in the first grade. We need to discuss that.

Dr. Steiner: Discussing it will not help much. The order says that as long as the government allows it, we can have a first grade that at best is only as large as it was in these two school years, and that we cannot accept more children. That is what it clearly contains. There can be no talk at all of the school continuing in any way we wish. We can accept no more children than we have already had.

What we can say about it is that if we actually had a Union for Threefolding, we could protest against this school regulation. In connection with such things, the individual can never achieve anything. It is necessary to take a general position against such tendencies. There is not much else to say, and we cannot do much else about that order.

I also need to mention something about limitations in another area. There has never been any intention within the Anthroposophical Society of acting publicly against medical tyranny. To the contrary, we have had a tendency toward quackery, and that is what is ruining our movement, namely, this secret desire that we cannot speak about publicly. It is rampant. (Speaking to a teacher) You were certainly courageous enough today with your words. They can have consequences, but that will hurt nothing.

Another thing we must speak of is the fact that the threefold newspaper has not had one single new subscriber since the end of May. The fact that the Union for Threefolding is absolutely not functioning needs to be said.

A teacher: The school building will not be completed in time. We may need to put up a temporary building.

Dr. Steiner: We probably will have to put up such a temporary building. The prospect that this large school building costing millions will be completed in the near future is minimal. The money would have to come from The Coming Day. It is not very likely that The Coming Day could afford it since it has a number of absolutely necessary things to do. It is virtually impossible that they could use the first money for the construction of the school building. If they cannot use the first money, then we cannot think the school building will be completed in time for next school year. Technically, we could complete it, but financially that is impossible. Several teachers speak about ways of obtaining money.

Dr. Steiner: There is nothing standing in the way of obtaining money somehow. That kind of activity depends upon humor. I was unable to take care of the Waldorf School very much recently. That was very difficult for me. I have never gone away with such painful feelings as I do this time. I want to say a few things. It does not seem to me that our present Waldorf teachers can add much to such appeals. In general, I have the impression that the Waldorf teachers are sufficiently burdened with teaching the seminars. We need to relieve them of many things if the school is to flourish properly. I have the impression that we cannot burden you further. When you want to teach, you really need a certain amount of time for preparation. You need a thorough preparation of the material. Some of you are so burdened that that is no longer possible. Thus, I would decisively recommend to Dr. Stein that, when someone shoves him a task from the Union for Threefolding, he energetically refuse it. This is a way of correcting things. If the Union for Threefolding pushes things onto you that it should do itself, and then limits itself to withdrawing to its rooms, that is a method of overburdening and thus ruining those few people who really work, and allowing the others to return to their fortress so that nothing moves forward.

A teacher: I am supposed to give lectures. I have known for some time that I absolutely cannot do the necessary preparation.

Dr. Steiner: I am not complaining about you. I did not intend to criticize. It would certainly be inappropriate to criticize the best group. We need to spread things out more evenly. Certainly, when we arrange things properly, you can do things like you did in Darmstadt, but a much more intensive, cooperative working with the Union for Threefolding would need to exist. In any event, you must see to it that people do not hang things around your neck that are primarily the responsibility of those people in the Union for Threefolding. That goes for the rest of you also.

Our primary task is to take care of the school. The research laboratory and the school belong together in order to act in accord. They belong together.

A teacher: I would like to ask what to do about including music in the instruction. I have done it by playing a little piece on the piano at the beginning of class in order to prepare the mood.

Dr. Steiner: What you just said is nonsense. We can certainly not affect the instruction through an artificially created mood, and on the other hand, we cannot use an art for such an end. We must always maintain art for its own sake; it should not serve for preparing a mood. That seems to have a questionable similarity to a spiritualistic meeting. I do not think you should do this any more. The case would be different if you were teaching acoustics.

A teacher: I have always sought to make a connection.

Dr. Steiner: There is no connection between the Punic Wars and something musical. What do you suppose the connection to be? What is the goal? Not with eurythmy, either. You can certainly not present some eurythmy in order to create a mood for a shadow play. Would you want to give eurythmy presentations in order to write business letters? That would be an expansion in the other direction. Our task is to form the lessons as inwardly artistically as possible, but not through purely external means. That is as detrimental for the content of what we present as it is for the art itself. You cannot tell a fairy tale as preparation for a discussion on color theory. That would put the instruction upon the completely wrong track. We should form the instruction so that we create the mood out of it. If you find it necessary to first create a mood through something decorative, whereby the art itself suffers, then you are admitting that you cannot bring about that mood through the content of the lesson. I think it is questionable that sometimes anthroposophical discussions are preceded by some piece of music, although that is something else because that is done with adults. We cannot do that in the classroom, and we will need to stop it.

A teacher: Could we use that in physics as a bridge between music and acoustics?

Dr. Steiner: It would be desirable that you make acoustics more musical, and that you develop an artistic bridge to acoustics with music. It is certainly possible to bring music into that, but you should not try to do it in the way mentioned previously. I really don’t know what would remain for the Punic War if you took half an hour for all those things.

A eurythmy teacher: It was a very short poem.

Dr. Steiner: That is a ridiculous pedagogy. It is the best way to make eurythmy laughable.

A eurythmy teacher: I had the impression that the children were very interested.

Dr. Steiner: Perhaps they would be even more interested if you showed a short film. We may never pay any attention to what interests the children. We could let them dance around. What interests them is unimportant, it leads only to a terribly nonsensical pedagogy. If that became normal practice, then our instruction would suffer and eurythmy would be discredited. Either it is proper in principle, in which case we should do it, or it is wrong. Those are the two choices. In any event, this is something that doesn’t work.

There was that boy, T.L. in the 6-b class, who had difficulty writing, who made one stroke into the next. In such cases there is a tendency to cramp in the central nervous system, which may lead later to writer’s cramp. You need to try to counteract it at an early age. You should have this boy do eurythmy with barbells. He should do the movements with barbells. They don’t need to be particularly heavy, but he should do eurythmy with barbells. You will notice that his handwriting will improve in that way. You could also do some other things. You could try to get him to hold his pen in a different direction. There are such pens, although I don’t know if they are still available now after the war, with the nib set at an angle to the pen. Such a boy needs to become accustomed to a different position. It will help him to become conscious of the way he holds his fingers. Another thing is that the axes of his eyes converge too strongly. Get him to hold the paper further from his eyes so that the axes converge less. You will need to wait to see how his handwriting changes due to the influence of these more organic means. If you observe that he makes some effort, and that he writes something more orderly, then you can begin to guide him and his conscious will can take over.

The other boy, R.F., is a bit apathetic. I have not seen his writing.

A teacher: His handwriting is quite beautiful. He wrote for an hour and a half.

Dr. Steiner: You don’t need to do anything there. He was always a problem child, and now there is not much we can do with him. Until the light goes on, in spite of the fact that he makes trouble, you will have to call upon him more often so that he sees that you see him lovingly. He will then think to himself, “I can be called upon more often.”

With such children, you need to remember to call upon them more often, and perhaps distract them from the normal course of things. There is not much else you can do with them. He is also nearsighted and apathetic. Probably there is an organic problem lying at the basis. You must work with him individually. Probably he is suffering from some organic problem. I had the impression that the boy should be given worm medicine every other day for two weeks. You will need to check him then. I think he is suffering from worms. If we can cure that, things will go better. You need to take care of such things with the children. Perhaps you could take a look at him, Dr. Kolisko, and see whether that or something similar is in his digestive system. There may be something else slowing his digestion. You can certainly find the actual reason for his apathy in the digestive system.

If there are things similar to those with these two children, please do not hesitate to mention them. The individual cases are not so important. What is important is that through discussing a number of such cases where we consider individual children, you will slowly gain some experience. Please do not forget to mention such things that seem important to you, or possibly unpleasant.

Now, what is the situation with the withdrawals?

A teacher: Many parents have removed their children after the eighth grade to put them to work. The children of laborers are particularly susceptible to that.

Dr. Steiner: That will truly be a problem if we cannot expand the instruction in the higher grades with training that people can see can replace what the children would receive through some sort of apprenticeship. We need to set up our upper classes in the way that I discussed in my “Lectures on Public Education.” That way, the children can stay. If we do not move in that direction, we will find it very difficult to get the parents to allow them to stay. Many will not see what we want to do with their children. We can still prepare the children for their final examinations. That is a practical difficulty, and we need to look for some solution. We can still prepare the children for their final examinations, even though they may do practical work. For those who tend more toward the trades, we should provide more practical training, but without splitting the school. I don’t think we can avoid losing a number of children when they are fifteen if we allow the school to become an “institution of higher learning.”

A teacher: I only hope the workers’ children will remain in the school as long as possible.

Dr. Steiner: First, the parents have no understanding, something that does not go very far in social democratic circles. “Our children should become something better,” is something they may understand a bit. That attitude is barely present. They may have taken the opportunity to allow their girls to be educated cheaply. We cannot immediately achieve very much in the area of people’s habits. It will also not be easy with the children who have not attended the elementary school from the very beginning, that is, with those who entered later, those we had for only a year in the eighth grade, and who will now move on to the higher grades. Those children cannot really move up. We did not have very many working-class children in the eighth grade.

A teacher: Nine have left. It is difficult to teach the children in the eighth grade what they need for the higher grades.

Dr. Steiner: We should not raise their attitude toward life, I mean exactly what I say, the inner attitude of their souls, to what we normally have in a higher school. Working-class children can get into the higher bourgeois schools only if they are ambitious, that is, if they want to move into the bourgeoisie. We would need to set up the school as I described it in my “Lectures on Public Education.” We would then see what we need to give these students as a proper education. As long as the law requires us to have a college preparatory high school, something that is purely bourgeois with nothing that is not precisely for the bourgeoisie, the working-class children will not fit in.

I would like to say something about this tone of “just teach.” That is, that we do not actually bring anything to the children. Here the issue is that the method we began and that I presented in my didactic lectures can offer a great deal toward efficient instruction when we properly develop it. We still need to work more toward efficiency in teaching. This efficiency is absolutely necessary if other things are to be retained.

I have not complained that the children cannot yet write. In this period of life, they will learn to do something else. I would like to mention the case of R.F.M. as an example. At the age of nine, she could not write and learned to write much later than all the other children. She simply drew the letters. Now she is over sixteen and is engaged. She is extremely helpful at work. This is really something else. In spite of how late the girl learned to read, she received a scholarship to the commercial school and has been named the director’s secretary. We do not take such things sufficiently into account. When we do not teach such things as reading and modern handwriting at too early an age, we decisively support diligence, for such things are not directly connected with human nature. Learning to read and write later has a certain value.

A teacher: There is talk among the parents that a certain discrimination exists between the working class children and the others.

Dr. Steiner: What has occurred in those relationships?

A teacher: I was unable to discover anything between the children. Only little W.A. draws such things out of a hat: “You allow the rich kids to go out, but you do not allow us poor people to do that.” In spite of that, we have never had an attitude against the working-class children.

Dr. Steiner: That is not particularly characteristic of the development of our school because he has become better here. He is much more civilized than he was. He was really wild when he first came, but has improved decisively. I don’t think he is an example of discrimination against the working-class children.

A teacher: He cannot concentrate.

Dr. Steiner: Things would significantly improve if we could look at him from a pathological standpoint. That is, if we could give him a couple of leechings. That is something that belongs to pedagogy, but we would cause a tremendous turmoil if we attempted it now.

You could achieve something with him if you could get him to do something of consequence in detail from the very beginning to the end. If he is chewing on a problem, then he should write it down. In some way, you will need to have him go through the problem into the last details. You can achieve a great deal if you have him do something until he has done it perfectly. His main problem is that his blood has too strong an inner activity. There is a tremendous tension within him, and he is what I would like to call a physical braggart. He wants to boast. He swaggers with his body. That is something that treating the blood could change significantly.

There is much you could do with many of the children if you take it up in the proper way. I will pick out a few children in each class who need physical treatment. It is certainly so that K.R. needs proper treatment. He needs to have a special diet that will treat him for what I spoke of.

We need a school doctor and we need to arrange that position in such a way that it is acceptable to official opinion. We need to create the special position of the school doctor.

A teacher: Couldn’t we do that quickly?

Dr. Steiner: I am not certain if Dr. Kolisko could do something like that. The school doctor I am thinking of would need to know all the children and keep an eye on them. Such a person would not teach any special classes, but would take care of the children in all the classes as necessary. He would have to know the state of health of all the children. There is much I could say about that. I have often mentioned that people say there are so many illnesses and only one health. But, there are just as many healths as there are illnesses.

The position of the school doctor who knows all the children and keeps an eye on them would be a full-time position. That person would have to be employed here. I don’t think we can do it. We are not so far along financially that it would be responsible. We would have to carry it out strictly as that is the only way the officials would accept it. The doctor would have to be employed by the school.

There are questions about W.L. and R.D.

Dr. Steiner: R.D. is much better. Last year he was not in that state. Why did you put him in the back of the class? Last time he sat quite close to the heater.

A teacher: That was mostly because he was too preoccupied with E.

Dr. Steiner: In any event, R.D. is better now. Concerning W.L., I know only of his general state of health as I have not given him much thought. There is something wrong with him physically. R.D. is hysterical, he has an obvious male hysteria. Perhaps the other one has something similar. We will have to examine him to see if there is something organically wrong.

A teacher: May I ask if you recall D.R.?

Dr. Steiner: The boy is physically small, but he seems to be very curious. I think what the boy needs is to often experience that you like him so that he has some security. He receives little love at home. It may well be that the mother talks cleverly, but we should give him some love here at school. You should speak to him often and do similar things. That will be difficult because he makes such an unsympathetic impression. You should speak with him often and ask him about one thing or another. I have the impression that we need to treat him along those lines. The boy is simply a little stiff.

A teacher: Should I also do something special with N.M.?

Dr. Steiner: The question is whether we can awaken her.

A teacher: She is quite distracted, and her eyes are a little askew.

Dr. Steiner: She is intellectually weak. We need a class for weak-minded children so that we can take care of them systematically. These children would gain a great deal if we did not have them learn to read and write, but instead learn things that require a certain kind of thinking. They need basic tasks like putting a number of marbles in a series of nine containers so that every third container has one white and two red marbles. They need to do things that involve combining, and then you could achieve quite a bit with them. We need a teacher for these emotionally disturbed children.

A teacher: In ninth grade history, I have gotten as far as 1790, but I should be at the present. I’m moving forward only slowly.

Dr. Steiner: Recently, I was unable to determine how quickly you were moving forward. What is the problem, in your opinion?

A teacher: The problem is that I am not very familiar with history. The preparation needed to encompass entire periods is very arduous.

Dr. Steiner: Where did you begin?

A teacher: With the Reformation.

Dr. Steiner: What follows is short. You need to come to the present as quickly as possible.

A teacher: Is it better to begin with the artistic or with the geometric when teaching sixth grade projective geometry?

Dr. Steiner: Probably the best thing is to form a kind of bridge in the instruction between art and what is strictly geometric. I don’t think you can treat it through art. What I mean here is the central projection. I think the children really need to know about how the shadow of a cone falls upon a plane. They need an inner perspective.

A teacher: Should I use expressions such as “light rays” or “shadow rays”?

Dr. Steiner: Well, that is a more general question. It is not a good idea to use things in projective geometry that do not exist. There are no light rays and still less shadow rays. It is not necessary to work with such concepts in teaching projections. You should work with spatial forms. There are no light rays and no shadow rays. There are cylinders and cones. There are shadows that arise when I place a cone at an angle and illuminate it from a point and allow a shadow to fall upon an appropriately angled plane. Then I have a shadow form. The form of the shadow as such is the boundary of the shadow, and even a child should understand that. It is the same later in projective geometry when the child learns what occurs when a cylinder cuts through another with a smaller diameter. It is very useful to teach children that, but it does not detract from the artistic. It guides children into the artistic. It makes their imagination flexible. You can imagine flexibly if you know what section occurs when two cylinders intersect one another. It is very important to teach these things, but not as abstractions. A teacher asks about plane geometry.

Dr. Steiner: Perhaps I came in the middle of the class. In this case I think you should proceed more visually. The children could answer more rationally. Everything fell apart. The children spoke in a confused way. If you taught them juicier ideas, that would, of course, change. I would begin with more visual things; teach the children how different a building looks when seen from a balloon. Or, how different things look when you look down upon them from a mountain behind them. In this way, I would then move on from the more complicated object to explain the concepts of the horizontal and vertical projections before I went on to a presentation of the point.

This sort of geometry is something children would do with a passion when you teach them. It is something terribly fruitful. I think you talked too much about placing a point in the surface of a triangle. When you drew a point at the beginning of the lesson and then spoke about all kinds of things without having come to drawing the lines at the end of the class, then I think you have spread the picture out too much. When you spread children’s’ imaginations out so much, they lose the connection. They lose the thread. Everything is so spread out that the children can no longer understand it. It breaks apart.

A teacher: Is there some artistic value in learning “The Song of the Bells”?

Dr. Steiner: You can certainly do that if you raise it to a freer understanding. “The Song of the Bells” is one of those poems where Schiller made concessions to convention. A great deal of it is very conventional. Many of the ideas are quite untrue, and for that reason, it is dangerous. Of course, the working-class children will tell it to their parents, something we don’t want. People perceive it as a bourgeois poem. How are things with the first grade? A teacher reports.

Dr. Steiner: The homogeneity of your class makes a good impression. The children in both first grade classes do not seem to be particularly gifted or dull.

A teacher: There are some individuals with some difficulties.

Dr. Steiner: That is also good; you should awaken some individuals. In general, I was quite pleased with both first grade classes. They were relatively quiet, whereas the second grade is terribly loud. They are having a hellish time of it. They are also restless. In that regard, the two first grade classes are quite good.

A teacher: It is somewhat more difficult in foreign language.

Dr. Steiner: In general, we can be satisfied with the children in these classes. There are a few lagging behind. The little girl in the first row to the left is moving forward only with difficulty. Also, little B.R. is not doing too well.

Dr. Steiner had proposed that a younger teacher, Miss S., help one of the older class teachers, Miss H. A question arose as to how they should work together.

Dr. Steiner: I thought you would relieve one another, but while one of you was not teaching, you would not simply listen, but go around a little to maintain discipline on the side.

A teacher: We did not do that because we thought it would not work.

Dr. Steiner: In an abstract connection that may be correct, but in the intimacy of the class, that is not so. Miss H. is under terrible strain, so that if you were to go around a little, you could keep those children seated when they jump up. That is certainly more effective than when you simply listen.

A teacher: When I tell the children something, Miss H. says the opposite.

Dr. Steiner: Well, that certainly does not come into question if you are seeing to it that a child who is jumping about remains in his seat. I don’t think we want to get into a discussion about principles here. The interesting thing about this class is that the children all run around in colorful confusion. You can certainly keep them from that confusion. What could Miss H. say in opposition? I certainly hope you are not having differences between yourselves. I don’t mean that when children go somewhere for a reason you should keep them in their seats. The concern here is with those obvious cases when children are misbehaving and it is difficult to maintain discipline. Do it unobtrusively so that you do not do anything about which Miss H. could complain.

Is it really so difficult to do that? My intent in proposing this was to give Miss H. some help because the class was too large for her, and the children are somewhat difficult to keep under control. We cannot make an experiment like this one if it remains an experiment. I can easily imagine that you might come so far as to speak for five minutes with one another about the object of the next day’s lesson.

It appears that a question was posed in regard to the telling of fairy tales.

Dr. Steiner: If you think that it is justifiable. I would, however, warn you about filling up time with fairy tales. We should keep everything well divided pedagogically. I do not want these things emphasized too much, so that you do not think through the instruction sufficiently. I do not want you simply to tell a fairy tale when you don’t know what else to do. You should think out each minute of the lesson. Telling a fairy tale is good when you have decided to do it. In the sense of our pedagogical perspective, these two hours in the morning should be a closed whole. Diverging interests should not enter into them.

You will get through only if the two of you are together heart and soul, that is, when you have a burning desire to continue your work together. To be completely of one accord, that is most essential.

A teacher: Miss Lang wants to leave because she is getting married.

Dr. Steiner: I can say nothing other than that it is a shame. We will need to have another teacher. It is absolutely necessary that we call someone who can find the way into the spirit of the Waldorf School completely out of his or her heart. We have gone through nearly all the people who come into consideration as teachers. Not many more may marry.

When will Boy be free? I received a very reasonable letter from him. The question is whether he can be here heart and soul. He is a little distant from the work. I have the feeling he might come here with a predetermined opinion about teaching and not be quite able to find his way into our methods. teachers at such schools have their own curious ideas. I have seen from a number of signs that he is not quite so fixed in such things, but, of course, I would have to know he would be here heart and soul. I would like to meet Mr. Boy personally.

Boy was at that time working at a country boarding school. Other candidates were also discussed.

Dr. Steiner: Well, then, we’re in agreement that we will give Mr. Ruhtenberg one class and that we will try to get Boy or someone else. Is it possible for me to meet Boy personally?

Is there still a class in deportment?

A teacher: I have included all of it in the music class.

Dr. Steiner: If it is properly done, that may be good. In this class, you must teach through repetition so that the rhythm of the repetitions affects the children.

I have not seen much of the eurythmy.

A teacher asks about curative eurythmy and how difficult cases are to be treated in particular.

Dr. Steiner: I have been considering the development of curative eurythmy for a long time, but it has been difficult for me to work in that area recently. We will have to work out curative eurythmy. Of course, there is also much we can do for the psychological problems. If we have the children, then there is much we can do. A teacher reports about the singing class.

Dr. Steiner: I can hardly recommend using two-part singing with the younger children. We can begin only at fifth grade. Until the age of ten, I would remain primarily with singing in one part. Is it possible for you to have the children sing solo what they also sing in chorus?

A teacher: I can do that now.

Dr. Steiner: That is something we should also consider. I think we should give attention to allowing the children to sing not only in chorus. Do not neglect solo singing. Particularly when the children speak in chorus, you will find the group soul is active. Many children do that well in chorus, but when you call upon them individually, they are lost. You need to be sure the children can also do individually what they can do in chorus, particularly in the languages.

How do things stand with the older children in singing?

A teacher: The boys are going through the change of voice. They receive theory and rhythmic exercises. The older children work in various ways. Perhaps we could form a mixed choir. That would be fun.

Dr. Steiner: We can certainly do that. How is it in the handwork classes?

A report is given.

Dr. Steiner: You will need to take into account the needs of the children when you select the work. It is not possible to be artistic in everything. You should not neglect the development of artistic activities nor let the sense of art dry out, but you cannot do much that is artistic when the children are to knit a sock. When the children are knitting a sock, you can always interrupt with some small thing. We want to bring some small activities into our evening meetings [with parents], perhaps making a small bracelet or necklace out of paper, but we shouldn’t get into frivolous things. Things people can use, which have some meaning in life and can be done artistically and tastefully. But, make no concessions. Don’t make things that arise only out of frivolous desires. There are not many things we can do with paper. I also hope to attend.

Mr. Wolffhügel, you certainly have some special experiences with shop.

A teacher: The children have begun making toys, but they have not yet finished.

Dr. Steiner: There is nothing to say against the children making cooking spoons. They don’t need to make anything removed from life, and when possible, no luxury items.

A biennial report is mentioned.

Dr. Steiner: A yearly report would be good. We cannot say enough about the Waldorf School, its principles and intentions and its way of working. It is a shame when that does not always occur objectively. I will see what I can write. It should not be too long.

A teacher: In the parent evening for my class, I gave a talk about all the children have learned.

Dr. Steiner: Nothing to say against that, but it cannot become a rule. Those who want to do it, should do it. You simply need to believe it is necessary. Not everyone can do that. People will need the kind of energy you have if they are to do such things.

When we cannot increase the number of students due to the lack of space, quite apart from the problems with the regulations, then you, of course, need to consider our primary work is for the continuation of the Waldorf School. That is what is important. It is important that we place the goals of the Waldorf School in the proper light. Within the threefold movement, it is more important to present the characteristic direction of the Waldorf School objectively, not as advertising for the school, but as characteristic of our work. It is certainly much more necessary to do that than to speak about Tolstoy among the members of the Union for Threefolding. People already know about the school to a certain extent, but it must become much better known, particularly its basic principles. We also need to emphasize the independence of the faculty, the republican-democratic form of the faculty, to show that an independent spiritual life is thinkable even within our limited possibilities.

A teacher: Would you advise us to continue to travel north to give lectures?

Dr. Steiner: Well, we would have to decide in each case whether that is possible. If we can make good arrangements, it would certainly be good to reach as many people as possible with our lectures.

Marie Steiner: Mr. L. wants to meet with me tomorrow regarding a performance in another city.

Dr. Steiner: Well, it is in general not possible for the children from the Waldorf School to travel around. I am not sure we should even begin that when the whole thing is somewhat spinsterish. We cannot be sending the Waldorf children around all the time, so that must be an exception. The Waldorf children can’t be a traveling troupe. I don’t think that would be appropriate. We can certainly work for the children’s eurythmy, but we should have people travel here to see it. It must be taken more seriously than Mrs. P. and Mr. L. would do. They want to make it into some sort of social affair. There is also too much energy being expended in giving lectures in this connection. We should not accept this tea party Anthroposophy too much.

Those who have time may want to go, but it is really a little bit wasted energy. Those who want to can go to lectures. Popular celebrities also hold lectures, but it is relatively clear that the audience is not very promising. It’s a little bit of a mixture of Bohemians and salon people, not people who could really contribute in some way to the further development of the anthroposophical movement.

In Bavaria, the major party is completely narrow-minded. These idealists have done everything wrong, so that narrow-minded viewpoints easily arise. When Bavarians say “Wittelsbacher,” they mean a good bratwurst.

Is there anything else? From my own perspective, I wish I could be more active here in the Waldorf School.

Dr. Steiner: Today, we want to have our agreed-upon discussion with Dr. Kolisko on health in the school. I will not go into the details of treating students because there are a number of principle things we need to present first. They will form the basis for further work that must also occur. We will proceed, then, by selecting some typical cases that could arise here. You will also have an opportunity to ask questions about specific cases.

I would first like to draw your attention to the fact that all of our Waldorf School pedagogy has a therapeutic character. The entire teaching method is itself oriented toward healing the child. If you create a pedagogy that does the proper thing during childhood, then educating children takes on a healing aspect. In particular, if we properly handle the child as an imitative being before the change of teeth, then use authority properly, and then appropriately prepare the child to form judgments, all of that will have a thoroughly health-giving effect upon the child’s organism.

It is fundamentally necessary that the direction of our behavior at school be hygienic. That is, that the teacher, in flesh and blood, has penetrated the three aspects of the human organism. The teacher should have an instinctive feeling for each child, that is, for whether one of the three aspects of the human organism, the nerve-sense system or the rhythmic system or the metabolic -limb system, predominates, and for whether we need to stimulate one of the other systems in order to balance a harmful lack of balance in the other systems.

For that reason, we will look at the threefold human being in a way particularly important for the teacher. We have the nervesense system. We can properly understand that only if we are aware that there is a regularity in the nerve-sense system that is not subject to the physical and chemical laws of earthly matter. We need to be aware that the human being rises above the laws of earthly matter through the nerve-sense system. The form of the nerve-sense system is completely the result of prenatal life. The human nerve-sense system is received by the human being in accordance with pre-earthly life. The nerve-sense system is thus capable of independently developing all activities related to the spirit-soul, because all material laws of the nerve-sense system are removed from earthly matter.

The case is exactly the opposite with the metabolic-limb system. Of the three human systems, the metabolic-limb system depends most upon external material processes. When people understand the earthly processes playing out in physics and chemistry, they also understand which processes continue within the human being, at least to the extent that human beings have a metabolic- limb system. However, they learn nothing about the laws of the nerve-sense system.

The rhythmic system lies between these two and, in a certain way, naturally balances the two extremes.

These things form quite individually within every human being. This is particularly true of children. The activity of one system always predominates over the others, and we need to do what is necessary to create a balance. For that, we must have a capacity to really listen to how children express themselves, so that expression can become a revelation of what we need to do with the child in order to help it achieve a completely harmonious health. It is important that we become clear about the fact that, for example, we can have a beneficial effect upon the nerve-sense system by adding the proper amount of salt to the foods the children eat. Thus, if we notice that a child tends to be inattentive, to be flighty and turn away from what you present, that the child is what we might call too sanguine or too phlegmatic, we will need to see to it that we strengthen the child’s pictorial forces so that he or she becomes better able to pay attention to the outer world. We can do that by providing the child with more salt. If you have, for instance, children who are inattentive or who tend to wander, then, if you look into the matter, you will find that the child’s organism does not properly process salt.

In more severe cases, it will often not be enough to simply suggest putting more salt into the child’s food. You will notice that because of some lack of knowledge, or perhaps inattentiveness, the parents salt the food too little. There, you can help with such suggestions. It is, on the other hand, also possible that the child’s organism refuses to accept salt. In such cases, you can help achieve the proper intake of salt by using a very dilute dosage of lead compounds. Lead is what, to a certain extent, enlivens the human organism to properly process salt. Of course, if you go beyond that boundary, the organism will become ill. What is important is to achieve the proper limit, which you may notice when a child has the first traces of a tendency for mental dysfunction. That is something many children have. You will then see that you will have to bring the whole healing process into line with what I have just described.

It is certainly a major deficiency that many educational systems pay no attention to such things as, for example, the external appearance of the children. You can stand in front of a school and see both large and small-headed children. We should treat those children with larger heads, in general, in the way I just presented. Those with small heads should not be treated that way, but in a way I will shortly describe. In those children with a physically oversized head, you will be able to find what I have just described as deficiencies, namely, lack of attention or a too-strongly developed phlegma. Now, however, we have all those children who have the contrasting tendency, that is, those whose limb-metabolic system is not sufficiently active throughout their being. Of course, such children feed their organic metabolism, but what the metabolism should be for the human organism does not sufficiently extend throughout their entire being. External observation of such children shows that they like to brood over things, but that they are also very strongly irritated by external impressions, that is, they react too strongly to external impressions. We can help such children improve throughout their entire organic system by taking care that they receive the proper amount of sugar.

You should also study the development of children in the following way. There are parents who overfeed their young children with all kinds of candy and so forth. When such children come to school, from the perspective of the soul and spirit, and thus also physically, they are concerned only with themselves. They sit and brood when they do not feel enough sugar in their organism. They become nervous and irritated when they have not had enough sugar. You need to pay attention, because when such children have too little sugar for a period of time, their organism slowly decays. The organism becomes fragile, the tissue becomes brittle, and they slowly lose the capacity to properly process even the sugar in their food. For that, you need to take care to properly add sugar to their food. Nevertheless, the organism may, in a sense, refuse to properly process sugars. In that case, you again need to assist the organism by giving a small dose of silver.

Now you see how, for the teacher, the spirit-soul life of the child can become a kind of symptomatology for the proper or improper functioning of the body. If a child shows little tendency for differing imaginations, if the child simply tosses everything together in a fantasy, if it cannot properly differentiate, then the nerve-sense system is not in order. In your attempts to teach the child to differentiate, you have at the same time a symptom indicating that the nerve-sense system is not in order, and you must, therefore, do what I just described.

If a child shows too little capacity for synthetic imagining, that is, for constructive imagining where the child cannot properly picture things, if he or she is a little barbarian in art, something common in today’s children, that is a symptom that the metabolic-limb system is not in order. You must, therefore, provide assistance in the other direction, in the area of sugar. From a hygienic therapy perspective, it is very important that you look at whether differentiating imagination or analytical imagination or artistic synthetic imagination is missing in the child.

There is now something else. Imagine you have a child whose analytical imagination is clearly missing. That could also be a sign that the child is directing his or her astral body and I too much away from the nerve-sense functions. You must, therefore, see to it that the child’s head is cooled in some way, for instance, that you give the child a cool wash in the morning.

You should not underestimate such things. They are extremely important. You should certainly not see it as a kind of deviation into materialism to advise the parents of a child who shows no capacity for painting or music to give the child a warm stomach wrap two or three times per week, so that the child has it on overnight.

People today have too little respect for material measures, and they overestimate abstract intellectual measures. We can attempt to correct that modern, but incorrect, perspective, by attempting to show that the divine powers have used their spirit for the Earth in order to fulfill everything materially. Godly powers allow it to be warm in summer and cold in winter. Those are spiritual activities accomplished by divine powers through material means. Were the gods to attempt to achieve through human education, through an intellectual or moral instruction, what they can achieve by having human beings sweat in the summer and freeze in the winter, then they would be incorrect. You should never underestimate the effects of material means upon children. You should always keep them in mind.

There is also another symptom for the same organic problem that arises when there is a deficiency in synthetic thinking, namely, children become pale. Children are often pale in school. We can handle that similarly to the condition of the astral body not being properly integrated into the metabolic-limb system. You can improve the paleness of children through the same means, because when you give a child, say, a warm stomach wrap, it sets the entire metabolic-limb system into motion so that the full metabolism develops greater activity throughout all systems of the organism.

If that system develops too strongly, so that you need to make only a small remark to a child and he or she immediately gets a red face and is terribly annoyed, treat that in exactly in the same way as when the astral body and the I are not properly integrated into the nerve-sense system. In that case, you need to give the child’s head a cool washing in the morning.

It is extremely important for the teacher to be able, in a sense, to foresee the child’s state of health and act preventively. Of course, there is much less thanks for that than when you heal when the illness already exists, but for children it is much more important.

Now, of course, things that have been used upon a child’s organism to direct a process in one direction or another may need to be subdued. If you treat a child for a time with lead in the way I described, you will need to stop the process at a later time. If you have, for instance, treated a child for a time with lead and have accomplished what you wanted, it would be good to treat that child with some copper compound for a short time, so that nothing remains of the lead process. If you found it necessary to treat a child with silver for a period, you should later treat him or her with iron, so that the inner process is arrested.

There is one more thing I want to say. If you notice a child is, in a sense, lost in its organism, that is, does not have the requisite inner firmness—for example, the child suffers a great deal from diarrhea or is clumsy when moving its limbs, so that it dangles its arms and legs when picking up things and then lets them fall again—such things are the first symptoms of what will develop into processes that strongly affect the person’s health later in life. You should never ignore it when a child often has diarrhea or urinates too much or picks things up so clumsily that they fall again or shows any kind of clumsiness in grasping objects. You should never simply ignore such things. A teacher should always keep a sharp eye open for such things as, for example, whether a child dexterously or clumsily holds a pencil or chalk when writing upon the board. In that way, you can act as a hygienic doctor. I mention these things because you cannot accomplish very much by simply reprimanding the child. Only someone who is always active in the class can affect anything. On the other hand, you can achieve a great deal through external therapeutic means. If you give the child in such a case a small dose of phosphorus, you will see that it will become relatively easy to reach the child with reprimands about clumsiness, even with organic weaknesses of the sort I just described. Give the child phosphorus, or if the problem is deeper, for example, when the child tends toward flatulence, use sulfur. If the problem is more visible outwardly, then phosphorus. In such cases, suggest to the parents that they should feed the child foods connected with colorfully flowering plant blossoms. Speaking in an extreme case, suppose a child often wets the bed. Then you can accomplish a great deal through a therapeutic treatment with phosphorus, but still more by working with the diet. Suggest adding some paprika or pepper to the food as long as the condition persists. You will need to determine that based upon the child’s further development.

In such questions, it is absolutely necessary that members of the faculty work together properly. We are in the fortunate situation of having Dr. Kolisko as the medical member of our faculty, and we should not undertake such therapies without speaking with him first, since a certain understanding of chemical and physiological things is necessary to arrive at the correct opinion. Nevertheless, every teacher needs to develop an eye for such things.

I once again need to take this opportunity of mentioning that in teaching it is of primary importance to take care to bring the nerve-sense system and the metabolic-limb system into a proper balance. When that is not done, it shows up as irregularities of the rhythmic system. If you notice the slightest inclination toward irregularity in breathing or in the circulation, then you should immediately pay attention to it. The rhythmic system is the organic barometer of improper interaction between the head and the limb-metabolic system. If you notice something, you should immediately ask what is not in order in the interaction of these two systems, and second, you should be clear that in teaching you need to alternate between an element that brings the child to his or her periphery, to the periphery of the child’s body, with another element that causes the child to withdraw within. Today, I cannot go into all the details of a hygienic schoolroom; that is something we can speak of next time.

A teacher who teaches for two hours without in some way causing the children to laugh is a poor teacher, because the children never have cause to go to the surface of their bodies. A teacher who can never move the children in such a way as to cause them to withdraw into themselves is also a poor teacher. There must be an alternation, grossly expressed, between a humorous mood when the children laugh, although they need not actually laugh, but they must have some inner humorous feeling, and the tragic, moving feeling when they cry, although they do not need burst into tears, but they must move into themselves. You must bring some life into teaching. That is a hygienic rule. You must be able to bring humor into the instruction.

If you bring your own heaviness into class, justified as it may be in your private life, you should actually not be a teacher. You really must be able to bring the children to experience the periphery of their body. If you can do it in no other way, you should try to at least tell some funny story at the end of the period. If you have caused them to work hard during the period on something serious, so that their faces are physically cramped from the strain on their brains, you should at least conclude with some funny story. That is very necessary.

There are, of course, all kinds of possibilities for error in this regard. You could, for example, seriously damage the children’s health if you have them work for an entire period upon what is normally called grammar. You might have children work only with the differences between subject, object, adjective, indicative, and subjunctive cases, and so forth, that is, with all kinds of things in which the child is only half-interested. You would then put the child in the position that, while determining whether something is in the indicative or the subjunctive case, the child’s breakfast cooks within the child, uninfluenced by his or her soul. You would, therefore, prepare for a time, perhaps fifteen or twenty years later, when genuine digestive disturbances or intestinal illnesses, and so forth, could occur. Intestinal illnesses are often caused by grammar instruction. That is something that is extremely important. Certainly, the whole mood the teacher brings into school transfers to the children through a tremendous number of very subtle connections.

A great deal has been said on various occasions during our earlier discussions on this topic. The inner enlivening of our Waldorf School teaching still requires considerable improvement in that direction. Even though I might say something positive, I would nevertheless emphasize that it is highly desirable, even though I am aware that we cannot always achieve ideals immediately, for Waldorf teachers to teach without preconceptions. teachers should really be so prepared that they can give their classes without preconceptions, that is, that the teacher does not need to resort to prepared notes during class. If the teacher needs to look at prepared notes to see what to do, the necessary contact with the students is interrupted. That should never occur. That is the ideal. I am not saying this just to complain, but to make you aware of something fundamental. All these things are hygienically important. The mood of the teacher lives on in the mood of the children, and for that reason, you need to have a very clear picture of what you want to present to the class. In that way, you can more easily help children who have metabolic difficulties than if you had the children sit in a classroom and taught them everything from a book.

It is a fact that in earlier periods of human development, teaching was generally understood as healing. At that time, people understood the human organism as tending to cause illness itself and knew that teaching brought a continual healing. It is extraordinarily good to become aware that, in a certain sense, every teacher is a doctor for the child.

In order to have healthy children in school, teachers must know how to overcome themselves. You should actually attempt to keep your private self out of the class. Instead, you should picture the material you want to present during a given class. In that way, you will become the material, and what you are as the material will have an extraordinarily enlivening effect upon the entire class. teachers should feel that when they are not feeling well, they should, at least when they are teaching, overcome their ill feeling as far as possible. That will have a very favorable effect upon the children. In such a situation, teachers should believe that teaching is health-giving for themselves. They should think to themselves that while teaching, they can move away from being morose and toward becoming lively.

Imagine for a moment you go into a classroom, and a child is sitting there. After school, the child goes home. At home—of course, I am referring to a different cause, I am not saying the teaching would cause this—the child needs to be given an emetic by the parents. Of course, that could not have been caused by the instruction given by Waldorf teachers, that would only occur in other schools. However, if you went into a class with the attitude that teaching enlivens me and brings me out of my morose state, you could spare the child the medicine. The child can digest better when you have the right attitude in the classroom. In general, a moral attitude of the teacher is significantly hygienic.

This is what I wanted to say to you today. We will continue to work on this later.

Is there anything in particular you would like to ask me now?

A teacher: I had wondered about how the three systems relate to the temperaments.

Dr. Steiner: Phlegmatic and sanguine temperaments are connected with the nerve-sense system; choleric and melancholic with the metabolic system.

A teacher: You spoke of flighty children having large heads. In my class, I have a very flighty child with a small head.

Dr. Steiner: A small head is connected with brooding and reflecting, whereas large-headed children are more flighty. If that is not the case, your judgment is incorrect. A small-headed child who is very flighty has not been evaluated from the proper perspective. You can orient yourself with these things. You first need to look at the nature of the child from the proper perspective. Show me the child some time. It is possible to mistake a child’s brooding for superficiality. It is possible that the brooding is hidden behind a kind of superficiality. That is easily possible with children. A teacher: Is this description valid for a specific age?

Dr. Steiner: It is valid until approximately the age of seventeen or eighteen.

A teacher asks about a girl in one of the upper grades who often wants to drink vinegar.

Dr. Steiner: You can understand that by seeing that the child has absolutely no tendency toward concentration. She lacks a capacity for concentration, but now and then she has to concentrate upon something, not because of outside demands, but from her own organism. She wants to rid herself of that requirement by drinking vinegar. She simply cannot concentrate, so the physical body demands it sometimes. She tries to overcome it by drinking vinegar, but you should not allow it.

A teacher: How can we work with children who absolutely cannot concentrate?

Dr. Steiner: With such children it might not be so bad if you tried to give them something moderately sweet, that is, to put them more on a sweet, rather than a salty, diet.

A teacher asks about a girl in the first grade.

Dr. Steiner: First try to get the parents to give her a warm stomach wrap, perhaps even a little damp, for a longer period, so that the astral body becomes more firmly seated in the limb-metabolic being. Silver would be the right remedy for her. For her, much depends upon getting the metabolic-limb system to take over the activities of the astral body. Give her silver and stomach wraps. She is a child who does not live in herself and is not in her metabolism at all. You need to have the entire picture when attempting to treat specific cases.

The school doctor: I thought we would arrange things later on so that I can see the children everyday.

Dr. Steiner: Today, I was speaking specifically about children’s organisms. Perhaps it would be good go through this again in relation to the physicians’ course, so we could be more specific.

We now have a report about the new administrative organization.

A teacher: I wrote the report about what we decided at the last meeting. It contains the results of the work of the preparatory committee. The other things we need to do are the concern of the administrative committee.

Dr. Steiner: Perhaps it would be good if faculty members said something about any of the individual points they think we need to speak about.

Current committee administrator: I think it is important that we work toward a new attitude in our meetings. There should be no one here who thinks the meetings are not necessary. The indifference we now bring to our meetings must disappear. I think we could bring an attitude to the meetings that would give them some meaning. I think our meetings would then have something that was much stronger earlier, when the effects of the seminar were still active in us. This is not a new thought. We will try to leave the concerns of the administrative committee outside the meetings.

The parents have asked for a lecture.

Dr. Steiner: We first must work with the Anthroposophical Society so that it can continue to exist, so we will have to put that off. I feel like I have contracted lockjaw from the bad attitude toward the meetings.

A teacher: We should not present things to the full plenum that we can easily take care of in private discussions. Bad forces have taken over the meetings. I have given some thought to how we could form the meetings so that only good forces are present.

Dr. Steiner: As in all such things, those who are most dissatisfied with our gatherings could do the most toward making them better by personally trying to make them better. If the meetings appear ugly, couldn’t you try to make them as nice as possible? If you notice they are difficult for you, and that you need to rid yourself of something after the meeting, then the situation will be better if you behave so that others will feel good when they leave. At the next meeting, you will also feel better. We should not ask anything from the meetings, but rather believe we should give. It is not very fruitful to criticize such things; instead try to improve things in yourself.

Much of what you have said concerns the interactions of faculty members and really requires much more consideration than you give it. We can say that, aside from some individual things that need improvement, the teaching has been very satisfactory recently. It has greatly improved. In contrast, there is a certain coldness, a kind of frigidity, in the interactions between faculty members. The meetings can create a bad atmosphere only if that coldness becomes too great. We can counteract that by working with the interactions between teachers.

When you say you cannot meet one another at the meetings, that seems rather strange to me in a group that is together from morning to night and sees one another during every break. During every break you have an opportunity for smiling at one another, for speaking in a friendly way to each other, for exchanging warmth. There are so many opportunities for developing a certain kind of vivacity, that I cannot understand why you need to do that only in the meetings. In the meetings, we should each present our best side. The problem is that you simply pass by one another and do not smile enough at each other. We can certainly speak the truth bluntly to one another, as that aids digestion and hurts nothing when said at the proper time. On the other hand, though, our relationships must be such that each one knows that the others feel that way about me not only because I am sympathetic or unsympathetic, but also because I am a teacher in the Waldorf School. That is something that is generally necessary in anthroposophy here in Stuttgart. Here, people meet one another in the Anthroposophical Society in just the same way as they would anywhere else, but what is necessary is that they meet one another in a certain way because the other is also an anthroposophist. teachers should meet one another in the Waldorf School in just the same way. That gives a special tone in every expression made during the school breaks, whether smiling or making accusations. I see too many sour faces. We need to pay more attention to that.

That is why I got a kind of lockjaw when there was so much discussion about the bad atmosphere in the meetings, because it meant that there must be a bad attitude toward one another, or an attitude of indifference. I cannot understand why there isn’t an atmosphere of great happiness when all the Waldorf teachers sit around one table. The proper attitude would be to think to ourselves, we haven’t had a meeting for a week, but now I am so happy to be able to sit with everyone again. When I see that is not the case, I get a kind of cramp. There should be no Waldorf teachers who do not look on the others with good intent. We do not need to resolve questions of conscience here in the plenum. When we have such relationships between members of the faculty, we can certainly take care of those questions individually. I can easily imagine everything moving quite smoothly.

It would certainly be quite nice if the teachers met now and then for a picnic. Each of you should try to make the meetings as lively as possible for everyone, so there is no need to complain. If someone thought of complaining, they should change their thought into asking, “What should I do so that things are better next time?” Otherwise, they would be a kind of outcast, and they would be that only if they had a bad attitude toward the meetings. Are there any other malcontents?

A teacher: The problem of discipline is continually discussed without any positive conclusion.

Dr. Steiner: In general, there are a number of things we could object to regarding discipline in the lower grades, but in the upper grades there is not so much. I do not know how you could expect to have better behaved children. They are just average children. Aside from the fact that the children in the lower grades need to be more active, I can only say that, in a certain sense, I have seen classes that are really very good in regard to discipline. This question of discipline can be a cause of distress forever, and if it were, we would have to discuss it continually. We cannot have the attitude that we do not want to discuss the question of discipline in our meetings simply because it is unpleasant. That is exactly why we do need to discuss it. I would like to mention a concern about discipline that has a kind of legendary significance. This may be important only outside of the school, in the [Waldorf-Astoria] Company. Many of you may think this is not a question for our meetings, but I do not know which members of the faculty I would call together to discuss this problem. In this question, we do not need to point to one person or another.

There may be teachers in the Waldorf School who slap the children, and so forth. That is something I would like to take care of in private discussions. I have heard it said that the Waldorf teachers hit the children, and we have discussed that often. The fact is, you cannot improve discipline by hitting the children, that only worsens things. That is something you must take into account. Perhaps no one wants to say anything about this, but my question is whether that is simply a story that has been spread like so many other lies, or have children, in fact, been slapped in the Waldorf School? If that has occurred, it could ruin a great deal. We must hold the ideal of working without doing that; discipline will also be better if we can avoid it.

A teacher: I teach English to the eighth grade, and I found the discipline there terrible.

Dr. Steiner: What do you as the class teacher have to say? The teacher reports.

Dr. Steiner: It would be pedagogically incorrect if we did not take the personal relationship to the children into sufficient account. It is certainly difficult to create, but you must create it and you can create it in individual cases. You should, however, remember that our language instruction is extremely uneven. In spite of the fact that we have a Waldorf pedagogy, there is, for example, sometimes too much grammar in the classes, and the children cannot handle that. Sometimes I absolutely do not understand how you can keep the children quiet at all when you are talking, as sometimes happens, about adverbs and subjunctive cases and so forth. Those are things for which normal children have no interest whatsoever. In such instances, children remain disciplined only because they love the teacher. Given how grammar is taught in language class, there should be no cause for any complaints in that regard. We can really discuss the question only if all the language teachers in the Waldorf School meet in order to find some way of not always talking about things the children do not understand. That, however, is so difficult because there are so many things to do. What is important is that the children can express themselves in the language, not that they know what an adverb or a conjunction is. They learn that, of course, but the way such things are done in many of the classes I have seen, it is not yet Waldorf pedagogy. That is, however, something we need to discuss here in the meetings. There are so many language teachers here and each goes their own way and pays no attention to what the others do, but there are many possibilities for helping one another. I can easily imagine that the children become restless because they do not know what you expect of them. We have handled language class in a haphazard way for too long.

A teacher: We language teachers have already begun.

Dr. Steiner: Recently, I was in a class and the instruction had to do with the present and imperfect tenses. What do you expect the children to do with that when it is not taught in Latin class? How should they understand these expressions? You need to feel that there is so much that is not natural to human beings, particularly in grammar. It is clear that in schools where discipline is maintained through external means, discipline is easier to maintain than where the children are held together through the value of the instruction. I am not saying that such expressions as present and indicative should be done away with, but that you should work with them in such a way that the children can do something with them. What I noticed was that the children did not know what to do with such expressions.

A teacher: There is examination fever in the highest grade. The middle grades are missing the basics.

Dr. Steiner: That is not what they are missing. Look for what they are missing in another area. That is not what they are missing! It is very difficult to say anything when I am not speaking about a class in a specific language, since I find them better than the grammar instruction. Most of our teachers teach foreign languages better than they teach grammar. I think the main problem is that the teachers do not know grammar very well; the teachers do not carry a living grammar within them. Please excuse me that I am upset that you now want to use our meeting to learn grammar. I have to admit that I find the way you use grammar terms horrible. If I were a student, I certainly would not pay attention. I would be noisy because I would not know why people are forcing all of these things into my head. The problem is that you do not use time well, and the teachers do not learn how to acquire a reasonable ability in grammar. That, then, affects the students. The instruction in grammar is shocking, literally. It is purely superficial, so that it is one of the worst things done at school. All the stuff in the grammar books should actually be destroyed in a big bonfire. Life needs to come into it. Then, the problem is that the students do not get a feeling for what the present or past tense is when they really should have a lively feeling for them. The genius of language must live in the teacher. That is also true for teaching German. You torture the children with so much terminology. Do not be angry with me, but it is really so. If you used mathematical terminology the same way you do grammatical terminology, you would soon see how horrible it is. All your horrible habits do not allow you to see how terrible the grammar classes are. This is caused by the culture that has used language to mistreat Europe for such a terribly long time, it has used a language that was not livingly integrated, namely, Latin. That is why we have such a superficial connection to language. That is how things are. The little amount of spirit that comes into grammar comes through Grimm, and that is certainly something we need to admire. Nevertheless, it is only a little spirit. As it is taught today, grammar is the most spiritless thing there is, and that gives a certain color to teaching. I must say there is much more to it than what we do. It is just horrible. We cannot always have everything perfect, which is why I do not always want to criticize and complain. You need a much better inner relationship to language, and then your teaching of language will become better.

It is not always the children’s fault when they do not pay attention in the language classes. Why should they be interested in what an adverb is? That is just a barbaric word. Things only become better when you continually bring in relationships, when you repeatedly come back to the connections between words. If you simply make a child memorize and yourself have no interest in what you had them memorize, the children will no longer learn anything by heart. They will do that only if you return to the subject again in a different connection so that they see there is some sense in learning.

You should not so terribly misunderstand some things, Mr. X. I got a kind of cramp when I saw how you presented The Chymical Wedding today. I said you could do that if you wanted to learn about spiritual activity for yourself, but then you did it in class. After you have done the conclusion, you will see how impossible it is to do The Chymical Wedding in school. It could be very useful if you know something about it yourself, as then you can handle other things appropriately. Now, however, you can do nothing more than present the question of the kings in The Chymical Wedding as pictorially as possible so that the children become aware of how one theme makes a transition into another.

A teacher: How should I do that?

Dr. Steiner: The theme of the three kings goes throughout it. You can find it in The Chymical Wedding and again in Goethe’s Tales. You could show how the same idea was active over centuries, and then tell stories about other themes that lived for centuries. There are a large number of such themes. If you recall, I once mentioned to you how you can see Faust and Mephistopheles as Robert and Trast in Sudermann’s Ehre.

A teacher: In the tenth-grade art class I showed how Schiller developed the word into a musical effect in The Bride of Messina and how Beethoven in his Ninth Symphony moved toward the word through human voice. In the end, Beethoven met Schiller in the “Ode to Joy.” Richard Wagner felt this quite strongly.

Dr. Steiner: It may be quite important to emphasize this relationship of Schiller to Beethoven. That is something the children will feel quite deeply at their age. You can best carry out what you wanted to say about Parzival if you also put the choir in Schiller’s Bride of Messina at the center.

There is a certain connection between the past and the future in the evolution of humanity. When one considers this connection, it throws much light on the question that we can perhaps express in this way: what is our task as human beings in any particular period?

When we came together here some time ago, we said various things about the past in the evolution of humanity. Today, something will be said about the connection in the evolution of humanity between the past and the immediate future. In concluding yesterday's lecture, we were able to point to an important indication that says, as if speaking from heaven, that humanity needs a spiritual impulse, something like a new impulse of the age. We can understand how this new impulse must work only if we consider the last millennia before the founding of Christianity in a certain connection with the millennia following Christ, in which we ourselves live.

There is a law according to which certain events are repeated in the evolution of humanity, and we spoke of such repetitions in human evolution in the last Stuttgart lectures. Today I wish to point out particularly that when such regular repetitions are referred to by spiritual science, one should not believe that such repetitions can be constructed intellectually, because the repetitions must be examined, after all, in detail; they must be established in detail through spiritual research. One can go far astray if one uses one or another of these repetitions as a pattern for constructing new ones. There is one repetition that, as a matter of fact, resembles another, that repetition in which fundamental events, important events that were effective before the founding of Christianity, recur in a certain way after the founding of Christianity.

If one observes the last three millennia before the founding of Christianity, it is seen that these three millennia belong to an epoch in the history of the evolution of humanity that is designated as the so-called Dark Age—the lesser Dark Age—Kali Yuga. This Kali Yuga began in the year 3101 before the founding of Christianity. All that we at the present time designate as the great achievements of humanity, what we call the characteristic feature of present human culture, is bound up with this Dark Age. Before this Dark Age, or Kali Yuga, the whole of human thinking, all human soul forces, were still ordered differently in a certain respect. In the period before the year 3101 BC—this is an approximate date, since evolution moved gradually from one kind of character to another—there existed what one can designate as the last residue of the old clairvoyance. In the course of human evolution these periods follow one another: Krita Yuga, Treta Yuga, Dvapara Yuga, Kali Yuga. The last interests us today most particularly. With the earlier periods we come back to old Atlantis. In ancient times there still existed remnants of the old clairvoyance, so that before the Dark Age man still had an immediate consciousness of the existence of a spiritual world, because he could see into that spiritual world.

This consciousness of the spiritual world gradually withdrew from human view, and we may say that, on the average, the faculties and forces began to be cultivated that confine human judgment to the world of the senses and yet that also cultivate human self-consciousness. These forces all began during Kali Yuga. While man was not in a position to look into the spiritual worlds during this period, that firm point increasingly developed itself within the physical, sensible world, the point that we call knowledge of self-consciousness. Do not suppose, however, that this knowledge of self-consciousness has already been cultivated to a high degree. It must cultivate itself further. It could never have entered human consciousness, however, had there not been this Dark Age. In the 3,000 years before the founding of Christianity, therefore, man gradually lost his connection with the spiritual world. He no longer had this connection through his direct observation.

During my last visit here, we saw how, at the end of the first millennium, a kind of compensation occurred for the lost vision into the spiritual worlds. This was given to man through the fact that a particular individuality, Abraham, was selected, possessing in special degree that organization of the physical brain through which it was possible to attain consciousness of the spiritual world without the ancient faculties. In spiritual science, therefore, we call the first part of Kali Yuga pre-eminently the period of Abraham—that period in which man loses, to be sure, the direct view into the higher spiritual worlds but in which something like a consciousness of God awakens in him. This gradually grows into his I, so that he increasingly conceives this God as being related to the I-consciousness, the human I-consciousness. The Godhead appears as the World-I to that age, the first millennium in Kali Yuga, which we may call, at its conclusion, the age of Abraham.

This age of Abraham was followed by the age of Moses, in which the God Jahve, the World-I, no longer manifested Itself as a mysterious guiding power in human destinies, as a god of one people alone. As we know, this Godhead revealed itself in the age of Moses in the burning bush as the God of the elements. It was a great advance when the World-I, as the Godhead, was experienced in such a way through the teachings of Moses that one said to oneself: the elements of existence—what we see with physical eyes, lightning, thunder, etc.—are, in the last analysis, emanations, deeds of the World-I, of the single World-I.

We must understand quite clearly to what extent this was an advance. When we go back beyond the age of Abraham and beyond Kali Yuga, we find that, through their direct vision into the spiritual worlds resulting from remnants of the old clairvoyance, human beings see the spiritual. They see this spiritual in all ancient times, however. We must go a long way back if we wish to find something different. Human beings see the spiritual during Dvapara Yuga, Treta Yuga, Krita Yuga. They see the spiritual in such a way that it manifests itself as a multiplicity of beings. You know, of course, that when we ascend to the spiritual worlds we find there the hierarchies of spiritual beings. These stand, naturally, under spiritual guidance, a unified spiritual guidance. In those ancient times, however, consciousness did not reach as far as this unified spiritual guidance. One saw single members of the hierarchies, one saw a multiplicity of divine beings. Only the initiates were able to bring them together as a unity. Now, however, the World-I, which man first perceived with the physical instrument of the brain that was especially marked in Abraham, confronted the human being. Man now perceived this World-I as manifesting itself in the various kingdoms of nature, in the various elements.

Then a further advance was accomplished for the last millennium prior to the founding of Christianity, in the age of Solomon. We thus can distinguish the three millennia before the founding of Christianity in this way: we call the first millennium the age of Abraham, after that individuality who appears in it and who affects the second. From the beginning of Kali Yuga until Abraham, human beings prepare themselves to recognize the single Godhead behind the appearances of nature, and this possibility emerges with Abraham. In the age of Moses, the One God becomes the ruler of natural phenomena and is sought behind the phenomena of nature. All of this undergoes an intensification in the age of Solomon. We are led through this latter age up to the point of evolution at which the same divine being who was regarded as Jahve in the ages of Abraham and Moses takes on human form. In a spiritual scientific contemplation of this matter, one must adhere strictly to the fact that in this respect the Gospels are right: we may not distinguish Christ from Jahve other than as we distinguish the direct light of the sun from that sunlight reflected back to us by the moon. What kind of light do we have on a moonlit night? It is real sunlight, except that it is reflected to us from the moon. We thus can have this sunlight directly during the day or sent back from the moon on moonlit nights. What we see occurring here in space presents itself also in time in the way in which what finally appeared as a Spirit Sun, in Christ, manifested itself beforehand as though reflected. Jahve is the reflection that precedes Christ in time. Just as moonlight is reflected sunlight, so did the Christ being reflect Himself for Abraham, Moses, and Solomon. It was always the same being. Then He Himself appeared as the Christ Sun with the founding of Christianity. We thus have the preparation for this great event in the ages of Abraham, Moses, and Solomon.

A repetition of these three ages, as they were before the founding of Christianity, now takes place during the time following Christ, but in reverse order. The repetition occurs in such a way that the essential feature of the age of Solomon is repeated in the first millennium after Christ, and, indeed, the spirit of Solomon lives and weaves in the most outstanding spirits of the first Christian millennium. It was fundamentally the wisdom of Solomon, that which had spread abroad as the wisdom of Solomon, through which man sought to grasp the nature and essential character of the Christ event. It was by means of what man had learned through the wisdom of Solomon that he sought to understand the significance of the Christ event.

Then followed the age that can be called the revival of the age of Moses. The age of Solomon after Christ was followed by the age of Moses. When we come to the second millennium after Christ, it is the spirit of Moses that now permeates the best human beings of this time. Indeed, we can find this spirit of Moses revived in a new form. In pre-Christian times the spirit of Moses directed its glance out into the world, toward outer physical nature, in order to find the World-I, to find the World-God as Jahve, as World-I, to find Him in thunder and lightning, to find Him in what can stream in from without as the great law of human action. Just as the World-I streams in from without to Moses, just as the World-I is revealed, as it were, from without, so we find that, in the second age following Christ, the same being proclaims Himself inwardly within the human soul. The impression that was for Moses an outer event, as when he withdrew from his people to receive the Decalogue—this significant event repeats itself. It repeats itself in the second millennium after Christ through a mighty inner revelation. Things are not repeated in the same way but in such a way that what occurs successively appears as a kind of polarity. If, therefore, God revealed Himself to Moses out of the elements of nature, He revealed Himself now, in the second millennium after Christ, out of the deepest foundations of the human soul.

How, then, could this come before us in a more sublime way than when we hear how a remarkable man of lofty talents preached in such a way that one heard: he proclaims mighty things out of the depths of his soul? One can assume that this preacher was deeply permeated with what one can call Christian mysticism. Then a seemingly insignificant layman came to the locality where he preached and at first listened to his sermons; it afterward turned out, however, that rather than layman he became the preacher's—that is, Tauler's—instructor. Even though he had reached such a lofty level, the preacher Tauler suspending his preaching until he felt himself permeated by what lived in the layman. When, after having opened himself to this inspiration, Tauler once again ascended the pulpit, the powerful impression of his sermon is made clear to us symbolically when we are told that many of his listeners fell to the ground as if dead. This means that everything of a lower nature in them was killed. It was a revelation of the World-I working just as powerfully from within as it had worked out of the elements, with Moses, during the second pre-Christian age. We thus see the age of Moses coming to life again and in such a way that the spirit of Moses permeates and radiates life into the whole spirit of Christian mysticism, from Master Eckhart to the later Christian mystics. It truly lived in these Christian mystics, the spirit of Moses! It was present in such a way that it entered livingly into their souls.

That was the second age following Christ. In it, the whole character of the age of Moses was resurrected. During the first millennium after the Christian era, the second age of Solomon brought shape to the Christian mystery conception, to all that we know as the hierarchies, for example, in the Christian sense; it formed in detail the wisdom, so to speak, of the higher worlds. In the same way, the second age of Moses particularly formed what constituted German mysticism: the deep, mystical consciousness of the One God, Who can be called to life again in the human soul, Who can be resurrected in the human soul. This age of Moses has remained effective in all striving since that time to investigate ever more exactly the World-I, the One God.

According to the course of human evolution, however, a renewal of the age of Abraham will take place, beginning with our times, during which we shall slowly pass into the third millennium. Just as the age of Abraham and the age of Solomon followed each other in pre-Christian times, so they follow each other in the Christian era in reverse order: age of Solomon, age of Moses, and age of Abraham. We are moving toward this age of Abraham, and it must and will bring us mighty things. Let us call to mind the significance of the age of Abraham. It was then that the old clairvoyance vanished, that a consciousness of God was given to man that is closely connected with human faculties. Everything that humanity could acquire from this consciousness of God that is bound to the human brain has gradually been drained off, and only a little still remains for human beings to acquire by means of these human faculties—indeed, little more. On the contrary, we are going in exactly the opposite direction in the new age of Abraham. We are taking the path that will lead humanity away once more from merely physical, sensible contemplation, away from the combining of physical, sensible signs. We are going along the path that will lead human beings back again into those regions in which they once were before the age of Abraham. We are going along the path that allows human beings to enter into conditions of natural clairvoyance, of natural clairvoyant powers. In the age of Kali Yuga, only initiation could lead upward into the spiritual worlds in the right way. Naturally, initiation leads up to high stages to which human beings will be able to ascend only in the distant future, but the first traces of a renewed clairvoyance, which will appear as a natural human faculty, will become manifest relatively soon as we pass into the renewal of the age of Abraham.

After we have won I-consciousness for ourselves, after human beings have learned to know that the I is a firm central point in the inner being, human beings shall again be guided outward, in order again to be able to look more deeply into the spiritual worlds. This is still connected with that age in which Kali Yuga came to its end. Kali Yuga lasted 5,000 years, until the year 1899 AD. The year 1899 was, indeed, an important year for the evolution of humanity. This is once more an approximate year, of course, for these things happen gradually. Just as the year 3101 BC, however, can be designated as the year when humanity was led down from the old clairvoyance to sense perception and intellectual judgment, so was 1899 AD the year when humanity received another sudden thrust forward, so that it could ascend to the first beginnings of a future human clairvoyance. It is allotted to humanity even in this twentieth century, before the next millennium—indeed, for a few human beings during the first half of the twentieth century—to develop the first elements of a new clairvoyance, a clairvoyance that will most certainly appear in humanity when human beings prove themselves capable of understanding it.

We must make clear to ourselves that two things might occur. It is inherent in the fundamental nature of the human soul that such clairvoyant faculties, as natural faculties (we must differentiate between cultivated clairvoyance and what will come into being as a natural clairvoyance), will come into existence for a few human beings even in the first half of the twentieth century, and for more and more human beings during the next 2,500 years, until at last there will be a sufficiently large number of persons who will attain it—that is, the new, natural clairvoyance—if only they win it.

There are two different possibilities of what might happen, however. One is that human beings will have the aptitude for this clairvoyance but, during the coming decades, materialism will triumph and humanity will sink into a materialistic swamp. Isolated human beings will appear who will say that it seems to them as if they saw something in physical man like a second man; yet, if materialistic consciousness goes so far as to declare that spiritual science is folly and to stamp out all consciousness of the spiritual world, people simply will not understand these first capacities. It will depend upon humanity itself whether what then takes place turns out to be a blessing or a curse, since what is really to occur might pass by unnoticed.

The other situation might arise in which spiritual science will not be trampled. Then one will understand that such qualities are not only to be cultivated in the secret schools of initiation but also to be cherished, when they appear toward the middle of our century, as delicate saplings of human soul life in this or that person. Such a person will say, as if from an awakened soul force, “I see something like a reality, just as it is described in anthroposophy as the second man within physical man.” Still other faculties will appear, for instance, a faculty that human beings will notice in themselves. They will perform some deed. When they look up from this action, something like a dream picture will stand before their souls, from which they will know, “This has some connection with my action.” People will know on the basis of spiritual science, “If such an after-image of my deed appears before me—which is essentially different, however, from this deed—it can have no other meaning than to show me the karmic effect of my action that is to appear in the future.”

A few individuals will come to have such karmic understanding in the middle of our century, because Kali Yuga has run its course and because from epoch to epoch ever-new faculties appear in human beings. If understanding is not created, however, if this faculty is trampled to death, so to speak, if one who talks about these faculties is locked up as a fool, it will prove disastrous for humanity. Human beings will decay in the swamp of materialism. All of this will depend upon whether an understanding is awakened for spiritual science or whether the materialistic counter-current succeeds—whether Ahriman succeeds—in repelling what spiritual science does with good purpose. Then, to be sure, those people who are mired and choking in this materialistic swamp may say jeeringly, “Yes, indeed, those were fine prophets who said human beings would see a second man beside the physical man!” Certainly, nothing will manifest itself if the necessary faculties have been trampled to death. If these faculties do not become apparent in the middle of the twentieth century, however, it will be no proof that the human being is not so endowed but will only prove that human beings have crushed under foot the budding young shoots. What has been described today is there and can develop if only humanity wills it.

We stand, therefore, directly before such an evolution. We are retracing our steps, so to speak, along the path of evolution. With Abraham, consciousness of God was led into the brain; as we enter into a new age of Abraham, this consciousness of God is in turn led out of the brain and, during the next 2,500 years, we shall come gradually to know human beings who will have what the exalted secrets of initiation yield as the great spiritual teachings about the mysteries of the universe. Just as the spirit of Moses ruled in the age that has run its course up to our time, so does the spirit of Abraham now begin to reign in order that, having led humanity into a consciousness of God within the world of the senses, he may now lead humanity out again. It is an eternal cosmic law that each individual must perform a particular deed repeatedly. He must, above all, perform the deed twice—one time as though doing the opposite of the other time. What Abraham brought down for humanity into physical consciousness he will carry up again for humanity into the spiritual world.

We thus see that we are living in important, essential conditions in this age, and we understand that to disseminate spiritual science today is not something one does by preference but something demanded by our times. To prepare humanity for great moments in evolution is one of the tasks of spiritual research. Spiritual science exists in order that human beings shall know what they see. Whoever is true to the age in which he lives cannot help thinking that knowledge of the spirit must come into the world so as not to allow what will come in the future to go unnoticed by humanity.

These things are bound up with still others. In certain other respects, everything renews itself in such similar repetitions. We are approaching a time when ever more of what existed in the pre-Christian centuries will be renewed for humanity, but everything will be immersed in what humanity has been able to win through the great Christ event. We have seen that humanity has now experienced again in Christian inwardness the great moment that Moses experienced through his impressions of the burning bush and the lightning-fire on Sinai. Now, the Taulers and the Eckharts know clearly that, when there arises within them what Moses called Jahve, it is the Christ. It is, however, no longer the reflected Christ being but the Christ Himself who rises from the depths of the heart. What had been experienced by Moses was actually experienced again by the Christian mystics but in a Christianized form—in a form altered through the Christ impulse. What was experienced in the pre-Christian age of Abraham will be experienced in a completely altered, new form. What will this be? All things and events that appear normally in human evolution cast their lights ahead, as it were. (I do not wish to repeat the triviality that is often uttered, that events “cast their shadows,” but that they cast their lights.) Thus, in a certain respect, something connected with events of the future is cast ahead in light in what we call the conversion of Saul to Paul—the event of Damascus.

Let us make it clear to ourselves what this event had to signify for Paul. Until this event took place, Paul was acquainted with all that was inherent in the old Hebraic esoteric doctrine. What did Paul know? Paul knew, through his ancient Hebraic esoteric doctrine, that some day an individuality would descend to earth representing for humanity the one who would overcome death. He knew that an individuality would appear once in the flesh. Through His life He would show that the spirit lives beyond death in such a way that death would mean nothing other than another physical event for this individuality, within His incarnation on earth. This Paul knew. He also knew from his ancient Hebraic esoteric doctrine that when the Christ, the Messiah Who was to come, had been present in the flesh, when He had risen from the dead and had won a victory over death, as it were, the spiritual sphere of the earth would be transformed; clairvoyance would experience a transformation. Whereas previously a clairvoyant could not see the Christ being in the spiritual atmosphere of the earth but only when looking up to the Sun Spirit, Paul knew that, through the Christ impulse, such a transformation in earthly existence must occur that after the victory over death the Christ would be found, for clairvoyant consciousness, in the earthly sphere. When, therefore, the human being becomes clairvoyant, he must behold the Christ in the earthly sphere as the active Earth Spirit. What Paul could not convince himself of while he was still Saul, however, was that the one Who had lived in Palestine, Who had died on the cross, about Whom His disciples said that He had risen from the dead, was really the one about Whom the ancient Hebraic esoteric doctrine had spoken. The significant thing is that Paul was not convinced of what is related in the Gospels through what he had seen physically. He began to have the conviction that Christ was the predicted Messiah only when that forward-cast light manifested itself in him, when he became clairvoyant as though through grace and discovered the Christ in the earthly sphere.

“He has, then, already been here; he has already risen from the dead,” he must have said to himself. After Paul himself saw the Christ clairvoyantly in the spiritual sphere of the earth, he knew: now He is here. From that moment on, he felt completely convinced regarding Christ Jesus. The fundamental event was therefore that, through the event of Damascus, he discovered Christ Jesus clairvoyantly in the earthly sphere. If Paul had not been able to hear the accounts in Palestine of the deeds of Christ Jesus, if he had not been able to have the personal experience of hearing the Gospels but had lived somewhat later, it might have happened that he would simply have experienced at a later time this Christ event of Damascus. He would then have arrived, however, at the same conviction, because this event revealed to him the fact that the Christ was there! He who reveals Himself there in the earthly sphere is the one about whom the ancient Hebraic esoteric doctrine speaks!

This Christ event is not limited to one point in time. In the case of Paul, it simply followed quickly in order that Christianity would be able to pursue its course through Paul. Now, to be sure, during the ensuing time of Kali Yuga until 1899, the development of humanity was not such that a person could, without further ado, experience an event such as Paul's; human faculties had not ripened to this extent. It could therefore be experienced by grace, and others also experienced similar events by grace. We are now living, however, in the age in which that mighty, revolutionary change is to occur in which the first seeds of a natural clairvoyance will evolve. We are coming into the age of Abraham; we are being led out into the spiritual world. Through this, the possibility is given that a certain number of human beings, and then more and more, shall experience during the next 2,500 years a repetition of the event of Damascus. The greatness and power of the next age will consist in the fact that for many people the event of Damascus will come to life; that through these faculties of which I have just spoken the Christ will become perceptible in the spiritual sphere of the earth. He will radiate into these faculties. As human beings become capable of seeing the etheric body, they will learn to see the etheric body of Christ Jesus, even as Paul saw it.

This is what is beginning as the characteristic of a new age, and it will become manifest between 1930 and 1940 to 1945 in the first forerunners among human beings who have these faculties. If human beings are attentive, they will experience this event of Damascus through direct spiritual observation, and with it clarity and truth about the Christ event.

A striking parallelism of events will take place, because in the next two decades human beings will gradually fall away from the letter of the Gospels and will no longer understand them. We see even today how trivial scholars “prove” to people everywhere that the Gospels are not historical documents, that one cannot refer at all to a historic Christ. The historical documents will lose their value for humanity; the number of those who deny Christ Jesus will become greater and greater. Those human beings are shortsighted who will still be able to believe that one can preserve Christianity by means of the mere story. Those whose intentions are honest regarding Christianity are not the ones who reject an understanding of the spiritual proof of Christ Jesus. The spiritual proof of Christ Jesus will be provided through nurturing the faculties of human beings, through the fact that they shall behold the truly existing Christ in His etheric body. After all, no matter how much those persons who wish to rely only on documents call themselves good Christians, they destroy Christianity; no matter how much they raise a hue and cry and how loudly they proclaim what they know about Christianity through the documents, they destroy Christianity. They destroy it because they reject a spiritual teaching according to which Christ in our century will become truth for human beings through vision.

When our era began, human beings had been descending into the Dark Age for more than three millennia and were dependent upon their outer faculties. At that time Christ could have revealed Himself to the faculties that were necessary for human evolution in no other way than through physical incarnation. At that time the physical faculties had reached the peak of their development, and Christ had to appear in a physical body. Humanity would not have advanced a single step, however, if it could not become capable of finding the reality of Christ in higher worlds through higher faculties. Just as Christ had to be found with purely physical faculties at that time, so will human beings with the newly developed faculties find Christ in that world in which only etheric bodies are seen, for there is no second physical incarnation of Christ. Only once did He appear in the flesh, for only once were human faculties dependent upon having Christ in a physical body. Now, however, with the higher faculties, human beings will be able to perceive the much more real etheric body of the Christ.

This is what one can call the mighty event that lies ahead of us—the reappearance of Christ Jesus—taking place gradually, at first only for a few, then for more and more human beings. It is an event that has significance not only for those human beings who will then still be incarnated in the flesh. A number of human beings who are incarnated today will still be incarnated at the time when this Christ event takes place. They will experience it as it has been described. Others will have gone through the portal of death. Just as we once learned here that the event of Golgotha was not only an event for the physical world but carried its effect over into all spiritual worlds—just as the descent of Christ into the underworld was a real fact—so will the Christ event, which will present itself in our century, have its effect also in the world between death and a new birth, though in a different form from the one man will find here on earth. One thing will be necessary, however. Those faculties through which one will be able to perceive the Christ event between death and a new birth cannot be acquired between death and a new birth; they must be acquired here on the physical plane and must be carried with one into the life between death and a new birth.

There are faculties that must be acquired on earth, as it is not for nothing that we are placed on the physical earth. Anyone who believes that we have been put on the physical earth for nothing is on the wrong track. We must acquire faculties here that we cannot acquire in any other world. The faculties for an understanding of the Christ event, of which we have spoken, and of the following events, must be acquired here on earth. Those human beings who acquire these faculties now, here on this earth, through the teachings of spiritual science, will carry these faculties through the portal of death. Not merely through initiation but through the understanding acceptance of the teachings of spiritual science one acquires these faculties, the possibility of perceiving the Christ event also in the spiritual world between death and a new birth. Anyone who has deaf ears, however, must wait until a subsequent incarnation to acquire the faculties that one must acquire here, in order to be able to experience the Christ event there, in the spiritual world. No one, therefore, should harbor the belief that the revelation of the Christ event, which can be understood only through the whole of spiritual scientific teaching, will not bear fruit for him if he has already passed through the portal of death at the time when it takes place. It will bear fruit for him.

We thus see that spiritual research is a preparation for a new Christ event. Those, however, who absorb the essence of the teaching of the spirit as the content of their whole soul life—as vital life—should then really grow upward to a spiritual understanding of the matter. They should then make it clear to themselves that they must learn through spiritual science to understand our newly awakening age thoroughly. We must learn to understand that in the future we are not to look on the physical plane for the most important events but outside it, just as we shall have to look for Christ on His return as etheric form in the spiritual world.

What has been said now will be said again and again in the next decades. There will be human beings who will misunderstand this, however, and they will say, “The Christ is to come again!” Since they will carry into this idea the belief that it is a physical return, they will supply nourishment to all those who will appear as false messiahs. There will be many such persons in the middle of the twentieth century who will use the materialistic beliefs of human beings, who will use the materialistic thinking and feeling of human beings to pass themselves off as the Christ. There have always been false messiahs. There was, for instance, the age before the Crusades when a false messiah appeared in the south of France, in whom his followers saw something like a Christ incarnated in a physical body. Before that, a false messiah had appeared in Spain and found many followers. In North Africa one who presented himself as the Christ created a great sensation. In the seventeenth century a man appeared as Christ in Smyrna and gained a huge following. He was called Shabattai Tzevi. People from Poland, Hungary, Austria, Spain, Germany, France—from the whole of Europe and from a large part of Africa and Asia—made pilgrimages to see him.

In the past centuries this was not so terrible, because the demand had not yet been made of humanity to distinguish the true from the false. Only now have we come to the age when it could be disastrous if human beings should fail to pass the spiritual test. Those will pass it who know that human faculties go through a further evolution; that those faculties for seeing Christ in the physical were limited to seeing Him thus only to the time of the founding of Christianity but that humanity would not advance if it did not find the Christ again in our century in a higher form. Those who strive after spiritual science will have to prove themselves to be the ones who can distinguish the false messiahs from the one Messiah, Who will appear, not in the flesh but as a spiritual being for the newly awakened faculties.

The time will come when human beings will again look into the spiritual world and will see the land there from which those streams flow down that give true spiritual nourishment to everything that happens in the physical world. We have, indeed, always seen that it was possible for human beings with the old clairvoyance to look into the spiritual world. The Oriental writings contain in their traditions something like a record handed down about an ancient spiritual land that human beings were once able to behold, from which they could draw all that could flow into the physical world from the super-sensible. Many descriptions of that land, which human beings were once able to reach and which seems to have withdrawn, are full of melancholy. This land was, indeed, once accessible to human beings, and it will now be accessible to them again, since Kali Yuga, the Dark Age, has run its course.

Initiation, however, always led into that mysterious land, which is spoken of as a country that seemed to have vanished out of the sphere of human experience. It withdrew during Kali Yuga, but for those who had received initiation there was always the possibility of guiding their steps into it. The accounts of this ancient country are touching. It is the same land to which the initiates again and again repair in order to fetch from it the new streams and impulses for all that is to be given to humanity from century to century. Again and again those who stand in this relationship with the spiritual world enter this mysterious land, which is called Shamballa. It is the primal fountainhead, into which clairvoyant sight once reached but which withdrew during Kali Yuga. It is spoken of as one would speak of an ancient fairyland, one that will return, however, into the realm of human beings. There will be Shamballa again after Kali Yuga has run its course. Humanity, through normal human faculties, will again grow into the land of Shamballa, from which the initiates bring strength and wisdom for their mission. There is Shamballa; there was Shamballa; Shamballa will come to be again for humanity. Among the first visions that human beings will have when Shamballa shows itself again will be Christ in His etheric form. Humanity has no other leader than the Christ to take it into the land that Oriental writings declare to have vanished. Christ will lead humanity to Shamballa.

It is this that we must inscribe into our souls. It can come to pass for humanity if we interpret in the right sense the omen of Halley's Comet that we mentioned yesterday. If humanity understands that it must not sink deeper into matter, that it must reverse its course, that a spiritual life must begin, there will arise, at first only for a few, then—in the next 2,500 years—for more and more human beings, the light-woven, light-gleaming Shamballa, abounding in infinite fullness of life and filling our hearts with wisdom. For those who wish to understand, for those who have ears to hear and eyes to see, this must be described as the event that signifies the greatest turning point in the evolution of humanity, at the dawn of the age of Abraham following the founding of Christianity. It will be the event through which human beings will understand to a higher degree the Christ impulse. For the peculiar thing will be that, through this, wisdom will suffer no loss. The more visions human beings win for themselves, the greater Christ will appear to them, the mightier He will appear! When once human beings are able to immerse their gaze into Shamballa, then only will they be able to understand various things that are indeed contained in the Gospels. To recognize what is given in the Gospels they will need a kind of event of Damascus. Thus, at the time when human beings will be most unbelieving regarding documents, the new profession of faith in Christ Jesus will arise through our growing into the sphere in which we shall encounter Him, through our growing into the mysterious land of Shamballa.

Esteemed Attendees!

As I did last winter, I would like to take the liberty of speaking this evening about a topic that is intimately connected with the development of German intellectual life, and thus deviate from what I have been privileged to do for many years, both in this city and in other cities in Germany: to speak about a narrower topic of the spiritual-scientific worldview.

This deviation is certainly close to the human heart due to the great, momentous events in which the German people find themselves, due to the facts unfolding around us, which on the one hand represent a severe test, but on the other hand must become the source of many significant hopes for the future.

And besides, I don't think there's any need to speak out of a narrow-minded nationalistic spirit when one ties the great periods of German intellectual life to the spiritual-scientific considerations that have been cultivated here over the years. For it is my conviction, not based on some obscure feelings, but, as I humbly believe, on the recognition of the facts, that precisely what I have often shown here as a striving into the spiritual worlds is contained in its most significant germ in the most diverse endeavors of German intellectual life, in the flowering of this intellectual life.

If spiritual science wants to be science, then one could very easily – I would say – from a certain point of view, a matter of course, a matter of course that is superficial after all – one could very easily say: science must be international. And wanting to tie science to certain popular endeavors is unacceptable from the outset. So many people say. And it is so obvious when one speaks in this way that the matter of course already becomes superficial.

I will just say about this comparatively: for example, the moon is international, dear attendees, the same moon for all peoples; but what the different peoples have to say about the moon, from the soul, arises from their different dispositions. Now one could indeed say: that may apply to poetry, to literature. But if science is to become a worldview, then what science has to say must be objective, must be exactly the same for all people. But whether science penetrates deeply into the sources of existence or remains on the surface – to name only these two extremes – depends on the different dispositions of the individual peoples, on the impulses that the individual peoples have to give to humanity with what science is to them. And it is of the greatest importance that these impulses, these forces [...] arise out of the inherent qualities of the peoples! This is what is important for the overall development of humanity, not what can be common to all in the abstract sense!

To [hint] at what is actually meant here, one need only recall a saying of Goethe. When Goethe, on his great journey to the south, had not only viewed and explained the most diverse works of art in his own way, but had also studied natural facts and natural beings, he wrote to his friends in Weimar: After all that I have seen of knowledge and nature, I would most like to make a trip to India - not to discover something new, but to see what has already been discovered in my way.

The way of looking at what one is able to bring from the soul to the world phenomena and the world weaving is what matters. And that is intimately connected with the folk souls. And when one speaks, most honored attendees, of the German national soul and its effect within the German nation, it seems immediately obvious to anyone familiar with the course of German development that the summit reached by the German national soul at the end of the eighteenth century, at the beginning of the nineteenth century, must be reached. There, a worldview background was created, a background of knowledge, by minds such as Fichte, Schelling and Hegel, which, within European intellectual life, became a second [...] flowering period after the Greek one, through Goethe, Schiller, Herder, Lessing and others who belong to them. Behind Goethe's “Faust” and the other great poetic and artistic achievements stands what German world view has created in the field of thought development in those days.

Fichte, Johann Gottlieb Fichte, appears first before the souls of today in such a way that it seems so obvious to consider German minds in connection with the development of their nationality. Johann Gottlieb Fichte appears first as the great orator in the “Speeches to the German Nation”. If you consider what was achieved by those speeches, each word of which must still ignite in the German soul today, for the simple reason that in one of the most difficult times in German history, every mind was invigorated and strengthened by these words, and how they actually shed light on the possibilities for German development. And because these speeches arose from the most intimate feeling for German national character and from the most intimate kinship with the innermost forces of the German national soul.

But how easily one would say: Yes, what Fichte spoke to the German people in his enthusiastic, fiery speech back then will easily find its way into every soul. But if you start from what Fichte's world view actually is, then you come to something difficult to understand. Oh, honored attendees, if only this prejudice of the difficulty of understanding such creations as Fichte's, Schelling's, Hegel's could fade away: Never could a personality like Johann Gottlieb Fichte have delivered his “Speeches to the German Nation” if one had not experienced that world view in one's soul, which only appears difficult to understand and which he felt, always felt, had arisen in him as if through a dialogue with the German national spirit itself. For that is how he felt about what he had to say!

Now, spiritual science, esteemed attendees, as it is meant here, is based entirely on the premise that there are dormant forces in the human soul that are not used in ordinary external life, not even when one intelligently observes this , nor in ordinary external science; but which must first be developed, [which must first] be brought out of the depths of the human mind, and developed into what can be used for Goethe's expressions: spiritual eyes, spiritual ears - through which one can look into, listen to, the spiritual world - spiritual eyes, spiritual ears!

Spiritual science assumes that such a real inner sense is not bound to a physical organ, but slumbers purely in the soul, but can be brought out of it. Spiritual science assumes that such a sense is able to perceive a real spiritual world that is around us and to which we belong with our souls and with our spirit, just as we belong to the physical-sensual world with our body. Only that when we look at the physical-sensual world with the organ of the physical-sensual body, it presents itself to us, which dies with our death. Whereas when the inner sense of man proceeds just as scientifically as the other senses or external science and through the external mind bound to the brain or nervous system, when the inner sense proceeds in this way with regard to the spiritual world, then man comes to the observation of those forces that are within him and that permeate the entire external world. [He comes to the observation] of those forces that represent for him the eternal, the immortal forces of the soul that go through births and deaths.

To awaken such an inner sense, such inner forces, was Fichte's, Johann Gottlieb Fichte's, unchanging striving for a worldview. He strove for such a sense. He could only do so because this unique quality - we will see later why I say “unique” - of the German national spirit lived in him, this will to acquire in one's own soul, through an elevation, through a strengthening, through a development of the soul forces, something that cannot be acquired if these soul forces are not strengthened , but which is one and the same – not a vague fantasy is meant here – which is one and the same as that which, as spirit, as real, objective spirit, is as objective as the external natural objects are objective for the senses, which, as spirit, permeates and interweaves the world.

For Fichte, the human self was able to live into this human self if the human self was able to grasp itself inwardly in such a way as to grasp what pulses and weaves and lives through the world as its secrets.

Fichte believed that when a person comes to experience this inner self, this center of the soul, in the right sense, in a truly direct and powerful way within themselves, then not only does he live as an individual human being in such inner experience, but then the life of the world, the world spirit, that which is the creative spirit in all things of existence, lives in this inner experience.

This desire to recognize with the innermost sense organ is what is so characteristic of Fichte. And it is characteristic of him because it was in his very nature. It was in his nature to grow together with that which made an impression on him. He did not just hear something, he did not just see something, but when he heard something, when he saw something, he put the whole feeling and life of his personality into what he heard, into what he saw. He was so immersed in what he perceived that he felt creatively immersed in it – recreating the world, recreating nature, recreating every other human life. This was present in him as a personal disposition.

To illustrate this, I would like to mention a few episodes from the life of Fichte, or rather Johann Gottlieb Fichte. He was a small boy of seven years old, a simple weaver's son; there he stood once at the edge of a stream that flowed past his father's small house. He had thrown a book into the stream! And he stood there crying, watching the book float away. Then his father came along and saw what had happened. The fact was that last Christmas his father had given the boy, who was precocious and did well at school, the “Horned Siegfried” as a present. On the boy, on the seven-year-old boy in the blue farmer's coat, the child of simple people, the mighty, the primeval Germanic deed of “Horned Siegfried” made such a powerful impression that he became completely absorbed in it. And then it turned out that one had to say: Although he used to be so diligent, conscientious and dutiful at school, he is now less attentive. He was reproached for this.

What did the seven-year-old boy do? He said to himself: “I like ‘Siegfried’, I love him, I am attached to him; but he must not take my duties from me, so I throw him into the water.

And again: He had turned nine years old. The neighboring landowner had come to the village where Fichte lived to hear the pastor's sermon there on a Sunday. He had arrived too late to hear the sermon. Then someone came up with a solution. They said: “There is a boy of nine who is so good at listening to sermons that he might be able to repeat the most important parts by heart.” And so they brought in nine-year-old Johann Gottlieb Fichte. He stood there awkwardly in his blue peasant's smock. Once the ice was broken, so to speak, he began to develop the sermon as he had heard it. But not, as children relate, by reciting the words from memory. Rather, he recreated them! So that one could see: the inner fire of the soul had grown together with what had reached him from the pulpit. Even as a boy, he was so intimately united with what was around him that he absorbed everything from the world. That was what he realized, and what led him to his world view, [what led him] to his world view in such a way that he felt: What lives as will in the individual person does not live merely as will in that individual person, but what lives as will in the individual person is like that drop taken from the sea, but which is of the same kind as the whole sea. The will that man learns to recognize in his ego, that throbs, lives and weaves through all existence as the will of the world. And when man pronounces “I,” the will of the world speaks in him.

Thus in his world view, the individual ego grew together with the will of the world. And as if on the wings of the will, what radiates from the divine-spiritual existence, from the divine-spiritual will existence, shines into the human soul as duty.

To him, duty became the highest, the most significant, that which enters a person as a duty – in relation to the world and its phenomena – as a task; this was an immediate inspiration of the divine spirit of will, which pulses and weaves and lives through the world.

And so, in his will as in his ego, Johann Gottlieb Fichte felt at one with the existence of the world. He believed that when he spoke, he spoke not out of personal arbitrariness but out of that which the God who wants to speak in the soul wants to say. And one really cannot imagine that anyone could have been more earnest than Fichte was when, for example, he spoke to his audience in Jena and tried to convey to the souls of his listeners what he had experienced in his soul as a world-certainty.

It was not a matter of merely communicating certain content, certain sentences, so that they would be heard, as was the case with other speakers; no, but for him, when he ascended the lectern, it was a matter of carrying in his soul something to carry in his soul something of which he knew - in true humility, in all modesty: “The world-will, ruling through the world, speaks through me; it must be carried into the souls of my listeners on the wings of my words. And there must be established that connection between the souls of my listeners and the divine-spiritual world-will, by which I myself am aglow and inspired.

And deep within his soul – within Fichte's soul – was the realization that the deepest thing in the world must be grasped by the innermost part of the soul. In turn, here is a short story, which is familiar to those who have studied Johann Gottlieb Fichte, about how he made the following demand of his listeners, for example. As an example of how he sought to establish an immediate personal connection with his listeners, he said: “Gentlemen, think the wall.” And so the people thought about the wall; it was easy for them. After he had let them think about the wall for a while, he said: “And now think about the one who just thought about the wall!” Then the people were already somewhat strangely touched; they did not really know what they should do; they were referred to their own inner being. They should become strong in themselves, in their own inner being, that which, as something impersonal and spiritual, permeates and interweaves the world.

In this way he sought to reach his listeners. And his words were not words shaped in the ordinary way. People who knew him well said: His speech rolls along like thunder, and his words are discharged like individual lightning bolts. He sought not merely to educate good souls, but to educate great souls.

And another said of him: Oh, with Fichte it is so that he lives and moves in the realm of the invisible world of thought; not like one who dwells within, but like one who rules this invisible world.

It was out of such a spirit that Fichte then, in his Berlin lectures from 1811 to 1813, said things that were probably not often uttered before a university audience. He spoke of a “new sense”, of a spiritual sense that is necessary for man if he wants to know the eternal in contrast to the temporal. He spoke of this by comparing this sense with another sense that prevails in ordinary life. He said: “My dear listeners! If a single soul – he meant Fichte's soul – were to appear among a number of people who cannot see Fichte and have never seen Fichte, would they not declare what he has to say to be fantasy? But it is the same with everything that your senses can see compared to what man can see when the new sense - as Fichte called it - the spiritual vision, opens up to him, through which a new world arises.

A genuine spiritual-scientific striving is developed here out of German scientific striving! And Fichte said, being aware of the contrast between this German striving and the Romance striving in relation to knowledge, Fichte said: This striving, that is a striving that emerges from the original source of the living, and that does not merely want to establish a knowledge of the dead.

Even more thoroughly than Fichte was able to do, one can point to certain Western views of eternity, which show quite clearly how different Fichte is from the world development of humanity than, for example, similar spirits from the Romance, French tradition. Take the excellent philosopher Descartes, Cartesius, who was active in France at the beginning of the seventeenth century. In a similar way to Fichte, he wants to start from what is in the soul: “I think, therefore I am” - “Cogito ergo sum”. But what does it represent? An endeavour to use the intellect to clarify what one already has. Fichte's energetic activity strives to develop in the soul something that one does not yet have, in order to recognize the actual, deep secrets of the world. And one need only mention one thing that comes to light particularly strongly in Cartesius, in Descartes. Descartes also tried to gain clarity about nature from the innermost depths of his spirit, from the innermost depths of the human spirit. About that which is around us. But he does not start from the living and therefore cannot come to the living. And it is characteristic of Cartesius, of Descartes, that he regards not only the other natural phenomena, but also the animals as inanimate, as moving, soulless machines. This is no exaggeration, this is a genuine Descartesian theory: only man, who experiences a soul within himself, actually has a soul in the true sense of the word. The rest of nature is soulless.

Compare this view of nature as something soulless, compare the directly living in Fichte: the soul of man stands in it in the divine will, which pulses and weaves through the world. He looks at external things, but he looks at them in such a way that man is called upon to see in external, material things that in which he has to see the divine will... ... and living everywhere, everywhere ensouled.

The time will come, honored attendees, when people will indeed pay attention to these differences between the individual nations, because the realization of these differences of such outstanding minds must bear fruit. We Germans have no need to prove all that we have now heard from some outstanding personalities on the enemy side. We Germans have no need to join in the tone of not only the misjudgment but the slander of German intellectual life, as we can hear it everywhere. But we do have reason to penetrate into the peculiar, into the essence of German intellectual life.

And then, like Fichte's follower, we see standing before us, also unrecognized, but as a personality who will already celebrate his resurrection, Joseph Wilhelm Schelling. Schelling does not stand there like Fichte. That is precisely what is significant in German intellectual life, this versatility, this diversity. He does not stand there like Fichte; Fichte stands there as if emerging from the contemplation of the individual personality, becoming aware of the world-will pulsating and interweaving through the world. Fichte's entire personality is active out of the will. Out of the soul, out of this German soul – for which the other languages of the West do not even have a literal translation – out of this German soul, Schelling creates his magnificent view of nature and spirit, which only appears difficult to understand.

For Schelling, nature is not something dead, something merely mechanistic; rather, nature is that which has been created out of the same forces over the course of millennia and millennia, out of the same forces that the human soul feels within itself when it truly goes within. And then Schelling looks at nature and can say to himself: That which lives and moves out there in nature – the same powers of the human soul that now come into being in human souls – have created that, have created a foundation for themselves, a preparation; so that they can arise and appear internalized in the human mind, in the human soul.

And so, for Schelling, soul and nature grow together in such a way that he coins the certainly one-sided sentence: To recognize nature is to create nature!

It does not matter at all whether one becomes a follower or an opponent of these great people, whether one agrees or declares oneself to be an opponent of what these great minds have expressed; today this can even appear childish; it does not matter; but what matters is to look at these personalities and to see the best in their personalities, their spiritual striving. It must not be a matter of repeating what someone has said out of the spirit of his time, but of strengthening and empowering oneself in relation to one's own soul forces, in order to perhaps create something completely different today from what Fichte can give than what Fichte gave.

If you see it the way those who heard Schelling, Friedrich Joseph Wilhelm Schelling, did – I myself met people who heard him in his old age and who fully confirmed what those who were young when Schelling was young had to say, when Schelling was at the University of Jena at the end of the 1790s. This is how they spoke, for example – I am telling you what Schubert, who himself was a deep spirit who wanted to penetrate into the depths of the human soul, wrote in his diaries after hearing Schelling in Jena: If someone came during a few afternoon hours on a weekday, Schubert says, you saw an eventful life in Jena. But this eventful life did not come from some kind of frequent celebration, not from some other kind of gathering; rather, this eventful life was because the hour was approaching when not only students, but mature men of all professions went to Schelling's lecture hall. Schubert continues: “The personal impression Schelling made on me was of a great, powerful man.” When Schelling spoke, it seemed to him as if he were standing there and his spiritual musings were directly connected to the spiritual world and his words were shaped in such a way that he grasped what he had to say from what he looked into: the spiritual world.

Fichte came across as a powerful person, as a powerful representative of the German essence. Schelling came across as an educator, a philosophical educator, who appeared to his listeners as if he was surrounded by an aura of spirituality, which he knew how to communicate even as a young man to those who listened to him. And those who heard him in his old age – as I said, I myself still knew people like that – [they] assured that the eye, which still sparkled in old age, spoke of the immediate personal nature of nature, which presented itself to him in the communications that he sought to give to humanity, not out of prudent wisdom, but out of an inner vision of the spiritual world. And Schelling speaks of the so-called [intellectual] views. In this way we have coined the word in his way for the new sense, for the spiritual sense, the spiritual sense that can be awakened in man and is able to look into the spiritual world. Schelling's way of speaking of this spiritual sense may be one-sided; but the fact that it could be spoken of with such earnestness in German intellectual life is one of the most significant intellectual blossoms, in the presence of which one must feel in the right sense.

The third person to be considered among those who created the world view from which Goethe's “Faust” and the other works of art emerged is Hegel. In Hegel, we again notice how he strives to relive in what the soul experiences in itself as an individual soul that which permeates the world, that which pulses through the world. But while Fichte sought this in the will and Schelling in the mind, Hegel sought it in pure, senseless thought. And when thought becomes completely pure, when thought does not lean on that which the senses observe externally, but when thought creates itself as free thought out of the soul, then for Hegel it is not the human soul alone but for Hegel it is the divine world-being that penetrates into the soul and that now kindles its world-thoughts, which gave rise to things outside, in the human soul as the light of the soul itself.

In Hegel, we have a remarkable kind of mysticism that does not want to revel in dark feelings, not a mysticism that wants to live only in feeling, because it believes that in feeling alone it is more closely in touch with the secrets of the world than in thinking. We have a mysticism in Hegel that is intellectually clear and yet not intellectually superficial, a mysticism that is suffused with the light of ideas, with the light of thought. But Hegel seeks to bring to life in his soul those thoughts that truly bring man together with divine thoughts. I would like to say: mystical, but not mystical darkness, but mystical light, mystical brightness.

Hegel did indeed oppose the idea that the new meaning, the inner meaning, should become something that man could only receive through a special disposition; and that is why he criticized Schelling, who spoke of [intellectual] intuition. In a sense, Hegel was right, because for every human being – you only need to read about it in my book “How to Know Higher Worlds” , for every human being, this new sense is attainable if only he wants to develop it. And this new sense, basically it lives most beautifully, most gloriously in that man, in the German, to whom Fichte, when he showed him his seemingly so dark, arbitrary teaching, wrote in 1794: Philosophical endeavor, like every pure philosophical endeavor, weaves itself into the spirituality of your feeling; for this pure spirituality of your feeling is actually the touchstone. - So Fichte wrote to Goethe in 1794.

And Goethe himself, in the beautiful essay he calls “Contemplative Judgment,” spoke of the fact that there cannot be only one way of looking at the world that relies on the external senses. Rather, just as the power of judgment judgment otherwise judges only about the external sensory experiences, so the power of judgment can develop an impulse in itself, which unfolds an inner life, so that it sees the spiritual, as the senses see the sensual.

Kant still had this inner vision, this vision of the spiritual through the human spirit, of the divine spirit through the human spirit. Goethe said: Let us then bravely face this adventure of reason! And it is from this inner sense that everything Goethe wanted to offer to science was created. And Goethe, in his scientific and cognitive struggles, showed most clearly how the German mind must understand the world differently than the Western mind.

In his early youth, Goethe encountered what Descartes' worldview had become within the development of the French world view. While Descartes still regarded animals as machines, de La Mettrie had already written the book “Man a Machine”! The mechanistic worldview, rooted in the French national character, is a mechanistic view of the world, a view of the world as a mechanism.

And when this worldview was presented to young Goethe, he said, from his German worldview: “Now they are telling us about atoms that collide with each other; this great world machine. If only they would explain to us how this beautiful and diverse world can arise from these colliding atoms. But after they have shown us how the atoms collide and push each other, they do not explain anything more about it!

Now, this striving has been preserved in the mechanism to this day. The mechanistic world view is actually the French world view. Of course, esteemed attendees, this is not meant to apply to the individual members of a nation; individuality can rise above nationality, above that which has been discussed and which arises from the character, from the inner nature of nationality. And here I believe that the right thing has been said. I would like to let the voice of a man be heard, the voice of a man who may perhaps be heard when considering the striving of the French nation towards a scientific world view. This man says:

"Thirst for truth is not a French passion. Appearance is more important than essence, the shell more than the kernel, form more than substance, the shiny more than the fertile, public opinion more than conscience. This means that the center of gravity of the Frenchman is not within himself, but in the others, in the multitude. Individuals are zeros; the digit that forms them into a number comes from outside: that is the sovereign, the writer of the day, the most-read newspaper, in a word, the current master of fashion. All this can be deduced from an exaggerated sociability; it stifles in the soul the courage to resist, the power of judgment, personal conviction, the cult of the ideal."

This was not written by a German out of one-sided national sentiment, but rather, dear honored attendees, it was written in 1875 by Amiel, Henri Frederic Amiel, the French Swiss at the University of Geneva! He could know as someone who, although he was deeply familiar with German intellectual life, was bound to French intellectual life by his blood ties. And in 1862, Amiel wrote the following:

"I feel a common bond with a Goethe, Hegel, Schleiermacher, Leibniz, who are nevertheless sufficiently different from one another, while French philosophers, orators or mathematicians leave me cold despite their great qualities, because they do not carry the sum of general life within them, do not control all of reality, gag me or make me suspicious. What the French lack is direct knowledge of the living unity, a sense of the sacred, a feeling for the mysteries of being; what is theirs is the foundation of specialized sciences, the art of making a book, it is style, politeness, grace, a sense of order, art for art's sake, discipline, elegance, truth in the details, staging, proselytizing zeal, strength in practical conclusions. But for the journey through Inferno and Paradise, other guides are needed; they are rooted to the earth, in the realm of the finite, changing, historical, and limited. Mechanism and dualism are the pinnacles of their intellectual flight. To break out of this circle, they must force themselves.

One does not want to present a one-sided view, not out of national sentiment; therefore one must choose something that is said by someone who says it out of his own attachment, out of his blood ties to the French nation.

But the time has come when, just as other things, the relationship between the individual elements of the nation must be recognized objectively. And once one has achieved something like Fichte's achievement – Fichte, for whom that which lives outside in the world of the senses is, so to speak, the nationalized field of duty – if one compares that with what lives in the British, in the English world-view, then one need only point to where one will, take old Baco of Verulam, who would accept nothing except what the senses see externally – everything else is an 'idol' to him; and his book about idols is an attempt to prove that what man can grasp in his soul has no objective validity beyond sensuality. And if we go up to Spencer and all those who have a similar view, we arrive at the latest English world view, which has been developed out of the English view: it calls itself pragmatism. What is this pragmatism? It is not something that applies to us Germans. For us Germans, as with Fichte, Schelling, Hegel, it is something that experiences truth, and by experiencing truth, one lives together with the world spirit. But the Romance peoples and the British have no conception of the objective world spirit at all. It is something that will only be fully recognized in the future. [...] Truth [...] is something that arises in the soul as a result of this soul growing together with the world spirit itself. Then the soul brings this truth to bear on external things, and the external things become a revelation of spiritual truth. What are they to pragmatism, to this pragmatic product of a worldview? A caricature! I say this, as I said, out of pure fact, not out of any antipathy. For this pragmatism, truth is only of value insofar as one connects concepts and ideas in the spiritual, which are actually only brackets, only bands that bind together the external sensual facts, so that one can find one's way in the external sensual world. Truth has no meaning in itself, has no value in itself.

A person, for example, commits an act; he has thoughts. All this is expressed. We seek the soul for thoughts and actions. The soul is a real being for us. And as we grow together with the truth, the soul itself becomes a reality for us, it is grasped as a reality.

For pragmatism, the soul is a concept that was formed to orient oneself, to hold together the otherwise disintegrating thoughts of man as with a bracket. Truth is what is useful if one wants to understand the world. - The pragmatist forms concepts and ideas with a view to usefulness, so that he can find his way in the world.

One has only to compare this with what lives in the characterized summit of German intellectual life, and one will be able to get an idea of the spiritual world position of the German within the developmental history of humanity.

But now something else comes. If you look at Fichte, Schelling and Hegel, they are great, important minds, geniuses; they represent the coming together of man with the secrets of the world from three different sides: from the side of will, from the side of thought, and from the side of feeling. If anyone today still thinks – and most people do, in fact, think – that it must be so, that they are difficult [to read and understand], then I may well express my conviction that there is a way to present what these spirits have achieved in such a form that even the simplest mind can grasp what it is about, if it only wants to. These spirits can be fruitfully employed in schools; [that they cannot be fruitfully employed there] is merely a prejudice. But the peculiar thing that confronts one when one contemplates these spirits, esteemed attendees, is that in their triplicity something like a unity hovering over them asserts itself! One has the feeling that something is being expressed in three ways, invisibly prevailing over the three. It is what one might call: the German folk spirit itself.

Amiel - again the French Swiss - has sensed something of the fact that the German folk spirit itself seeks to grow together in the souls with the innermost reason for things. Therefore Amiel says:

“Perhaps only the Germanic spirit has the need to think for itself, to search for the very basis of things.”

Amiel therefore goes on to say:

“The German spirit, like the collective inspiration, passes into these characteristic personalities; it speaks through them.”

Therefore, dear attendees, it could happen that personalities actually came along, personalities whose work is largely forgotten today. Therefore, I may speak today by wanting to reopen this as if it were a faded, forgotten pursuit of the development of German thought. Personalities who are largely forgotten today, they appear after the great personalities just mentioned. And the strange thing is that, while these personalities are smaller minds, less ingenious, after the three greats, they even show greater achievements in the field of spiritual searching, more penetrating achievements than the great ones who preceded them. Of course, the great ones need stimulation; but the lesser ones who follow usually achieve greater things, at least more penetrating things, from what has once been stimulated within German intellectual development. They are closer to the soul's inner search for the concrete spiritual world, for the search for spiritual entities that can be found with the characterized sense, just as one finds concrete external natural objects and natural facts through the external senses.

And among these lesser spirits is the son of the great Johann Gottlieb Fichte: Immanuel Hermann Fichte. Certainly, there are not many today who still occupy themselves with this Immanuel Hermann Fichte; but Immanuel Hermann Fichte – to mention only that – already stands there and says: the human being whom we observe with our outer senses, the human being who is made of flesh and blood, is bound to the perishable earthly in terms of his material and his powers. But in this human being there is another human being. This other human being – I mentioned him earlier in these lectures. People still laugh about it a lot today. But they will not always laugh! That other person, whom Immanuel Hermann Fichte calls the “ethereal man”, is a supersensible, higher person who has certain higher powers through which he is just as connected to the eternal spiritual aspect of existence, to the whole universe, as his perishable body is bound here to the physical-sensory powers of the earth. And the etheric body, which Hermann Immanuel Fichte assumes, is what first builds the physical body!

And another spirit can appear before us, again more or less forgotten, but no less significant and no less characteristic for the innermost freedom and for the innermost strengthening of the forces of German intellectual life: that is Troxler. Who still knows him today? But how he stands before him who got to know him! Troxler wrote his beautiful lectures on a world view in the 1840s. In them, we see emphasized, again and again, how the human being who stands before us with his senses lives within a spiritual world, a spiritual human being who has a spiritual world around him just as the sensual human being has a sensual world around him. Troxler speaks of abilities that the soul has, which are only hidden in ordinary life. Troxler speaks of what he calls the “super-spiritual sense”.

What does he mean by that? When Troxler speaks of the super-spiritual sense, he means that the senses we usually call that and that have different organs are not the only organs of perception for humans; but that humans can perceive another world with new organs, with new senses, with purely spiritual senses, which is just as full of content as the external physical world.

I have said here before that many people today believe that there is a spiritual world in general. And anyone who bandies a few pantheistic terms about, thinking they are talking about a spiritual world – spirit, spirit and more spirit – is merely bandying abstract terms! Spiritual science speaks of the individual spiritual beings that can be seen; just as one does not always say only “nature, nature, nature!” when faced with the external physical world, but rather “lilies, tulips, carnations” and so on. Specifically, one shows what physical nature produces individually. In the same way, one can show what spiritual nature shows individually. This is what Troxler means when he speaks of the 'super-spiritual sense'. And then he speaks of the 'supersensible spirit', which is not dependent on sensuality, but which knows itself within the spiritual, which feels itself as a body within the spiritual.

But Troxler goes even deeper in his discussion of this spiritual, this higher human being, who goes through births and deaths. And it is wonderful how Troxler – not in an abstract, indefinite way – addresses the higher human being in a very definite way. Even if this is a faded, forgotten tone in the development of German thought, it lives in it. And whether one notices what is alive there or not is certainly important for understanding; but even if one has not noticed it, it lives in the development of German thought and will be noticed! It will celebrate its resurrection as an actual spiritual science!

Then Troxler sees that in the human soul, insofar as it experiences itself between birth and death in the outer physicality, three forces live - as the most beautiful forces according to Troxler's world of vision. First there is the power of faith - that which man has as the power of faith. What a person has as love power, he has it as the power of his soul, but in the soul, insofar as this soul lives in the body. Behind the power of faith, however, there is another, higher power for the soul itself, and Troxler calls this spiritual hearing. That is to say, he believes that the human being can develop the outer form, so to speak, the shell for a spiritual hearing, through which the human being, when he becomes aware of it, can perceive the language of spiritual beings, which speak of the eternal secrets of existence. Thus, faith appears as the outer shell of a much deeper power, an eternal power in man. Spiritual hearing is love, the power of love, which expresses itself in the body as the most beautiful, greatest flowering of the human soul. Nevertheless, for Troxler this is only the outer expression of the power of spiritual touch, of spiritual feeling. The one who loves has the most beautiful flowering of human existence on earth. For him, love is the shell for the powers of which he can become aware, which extend the spiritual organs in the material world so that he can touch the spiritual world as he touches physical things with his physical senses of touch.

And what lives in us as the power of hope is in turn the shell for Troxler, the power of spiritual vision.

So that Troxler sees a higher person in the ordinary person - a higher person who has a spiritual sense just as the physical person has a physical hearing; who has a spiritual feeling just as the physical person has a physical feeling and who has a spiritual vision, a spiritual soul. And that we can be seeing, loving and hearing people in the body, that is for Troxler because, when we go through the gate of death, our soul goes out of the body. The power of faith then appears as spiritual hearing, the power of love as spiritual touch, the power of hope as spiritual strength.

It is in this spirit that Troxler also expresses the following very beautifully. He knows that, in terms of feeling, we are closer to things on a human and spiritual level than with the mere abstract mind. But one can develop such thoughts that are just as close to the direct experience of the thing as feelings usually are. Nor does Troxler seek a sentimental mysticism. This is foreign to the essentially German nature! That vague, hazy sentimentality of mysticism is not part of the German character; it is also foreign to Troxler. But Troxler nevertheless speaks of “thoughts felt” - of thoughts that, like feelings, live as thoughts in the soul. He speaks of “intelligent feeling” and of sensitive thoughts - thoughts that touch the spiritual life!

Troxler is completely imbued with this view. And he once speaks of how he feels in harmony with the entire spiritual life of the German people through such a view, insofar as this spiritual life has appeared in great personalities after Christ. There Troxler says once - I will read these words to you myself:

"Even in the past, philosophers distinguished a fine, noble soul body from the coarser body... a soul that had an image of the body, which they called a schema, and which was the higher inner man... In more recent times, even Kant in Dreams of a Spirit-Seer seriously jokes about an entire internal spiritual human being who carries all the limbs of the external one on his spirit body. Lavater writes more and thinks the same; and even when Jean Paul humorously jokes about the Bonn under-skirt and the Platner soul-corset, which are said to be hidden in the coarser body-skirt and , we also hear him asking: “What is the purpose of and where did these extraordinary abilities and desires come from that lie dormant in us, like swallowed diamonds, slowly cutting through our earthly shell? ... In the stony limbs of

of man

“grow and mature in a way that is unknown to us... We could”

says Troxler further.

"cite a myriad of similar ways of thinking and creating, which in the end are only different perceptions and representations in which... the true, only teaching of the individuality and immortality of man is contained.

Troxler also speaks of the possibility of a science of man on the path of knowledge he sought, through which – to use his own terms – the “super-spiritual sense” in union with the “supernatural spirit” can grasp the supernatural essence of man in his “anthroposophy”.

Troxler cites these [individual personalities], and many others could be cited who, entirely from the essence of German national identity, sought the way to the real, true spiritual world. And before Troxler's [inner eye] stood a certain science. He thought: When man observes man himself with his senses and explains this observation with his mind, which is connected to the senses, then anthropology arises – the science of man through the senses. But anthropology arises from man observing man as a sensual being; but the spiritual man, the higher man with the awakened senses that we have already spoken of, can also observe man; then a higher science arises. In 1835, Troxler spoke beautifully of this higher science, as anthropology is, saying:

Although it is highly gratifying that the latest philosophy, which... must reveal itself in every anthroposophy... must reveal itself, is moving upwards, it cannot be overlooked that this idea cannot be a fruit of speculation, and that the true individuality of man must not be confused either with what it sets up as subjective spirit or finite ego, nor with what it confronts it with as absolute spirit or absolute personality.

This German spiritual life developed entirely out of the German national character. And is it not wonderful to experience such a phenomenon as this: In the 50s of the last century, a simple pastor in Sachsenberg in the Principality of Waldeck published a simple little book, a wonderful little book that is at the height of spiritual science, that stands apart from all materialism, but also from all mere intellectual and conceptual considerations, that sets out to consider the human soul in such a way that it can grasp spiritual reality.

Some of the simple Rocholler writing, which is simply written for seeking circles, may seem fantastic, but that does not matter; what matters is that we have here a simple person, at the pinnacle of education, leading a way into the spiritual worlds. It is the intention that counts. That is why intentions such as this little book, which was published in Waldeck in 1856, are so infinitely important. And anyone who might think that I am choosing to present these phenomena in order to prove something is quite mistaken.

However, over the past few decades, circumstances have developed in such a way that even the vast majority of scholars were numbed by what Goethe, Fichte, Schelling and Hegel had created, and descended from this height, thinking: the one-sided, materialistic Darwinism had proved powerful, the French materialism had proved powerful.

But what I am characterizing is not something that can be explained away by German intellectual life alone; rather, hundreds and hundreds of such phenomena could be cited. When people actually become aware of this, they will see the depth of German insight that can be drawn from German national character. For that is what really strives for a German world view, from German intellectual life.

Perhaps it may be mentioned, just as an aside, how profound these things actually are. Who among physicists, overwhelmed by French mechanism and English utilitarian philosophy, does not laugh inwardly when he praises them outwardly? I may well speak about the matter, for more than thirty years have passed since I endeavored to bring out the deep significance of Goethe's Theory of Colors in opposition to that theory of colors which is completely overwhelmed by Newtonism and by mechanism in general. Whenever you talk to a modern physicist about Goethe's theory of colors, all you get is, “Goethe's theory of colors doesn't tell you anything.”

This is quite understandable for someone who is familiar with today's circumstances; but there is something here. And that is that Goethe, through his direct coexistence with the mystery of the color spectrum, has created a tremendous work about nature and dared to oppose the intellectual appropriation by the British in Newton, and that the world has not understood it. But the chapter has yet to be written: Goethe - also in the theory of colors - is right against Newton, when one will grasp even more deeply what Fichte calls Germanness within Europe.

I could point to many other minds. As I said, you only need to pick them out. For example, I could point out a soul researcher - Schultz-Schultzenstein is his name, that is certainly a German name: Schultz-Schultzenstein - who tries to place the soul life of man under the concept of “rejuvenation” in the 1850s of the last century. Schultzenstein was able to offer some wonderful insights! He said that the human soul can only be properly understood in its life here between birth and death by observing the experiences it has as feelings and thoughts at the various stages of its life. And as it progresses, one can follow how the soul, like a previous skin, sheds what has already been experienced, and something continuous, something alive is renewed and rejuvenated within the soul.

I can point to another mind, whose literary activity also began in the 1850s and who died unnoticed in 1880. In my book “The Riddles of Philosophy” - [...] already in the first edition, which appeared in 1900 - I referred to Karl Christian Planck. He was a mind that was aware of how it created from German national character. Who knows him! But that does not matter, because what was in him as a force is at work in the German character, is at work in Central Europe and brings forth what belongs to the best life in Central Europe.

I would like to mention just one thing to show Karl Christian Planck's originality. Today, from the point of view of natural science, anyone who believes that they understand everything – to look at it the way the French look at the earth, the way the English observer looks at the earth, the way the geological observer looks at the earth – they look at the universe that consists of matter. For Planck, such an observer of the earth is like someone who would look at a tree only in terms of the trunk and the wood, and not in terms of the essence of the tree, the leaves, the blossoms and the fruits! For Planck, we do not see the earth in its entirety if we do not also see the whole human being on the earth. Planck looks at the earth as a spirit would, from the outside. And in what the geologist sees, we see only part of the earth, like the trunk, the wood of the tree, but nothing else of the nature of the earth. For Karl Christian Planck, the Earth is not only a living being, but a living, spiritualized living being. And what the physical human being himself is – as a flower, as a fruit – that belongs to the essence of the Earth. – A spiritual – Goethe would say – a spiritual worldview. And Christian Karl Planck is aware that he comes to such a spiritual worldview from the depths of the German people. Planck already expresses this beautifully in the 1860s. He has written several books; the books he has written breathe the breath of such a worldview. In 1864, in his book “Grundlinien einer Wissenschaft der Natur” (Foundations of a Science of Nature), he expresses beautifully how he is aware that he has come to his view, which sees the spirit in nature, from the depths of the German essence. I will read the words to you myself:

What power

writes Planck

deep-rooted prejudices from the previous view from his

the author's

writing, the author is fully aware of this; but just as the work itself, despite all the unfavorable circumstances, which, according to the author's

situation and professional position,

a work of this kind has been opposed, but has fought its way to its realization and its path into the public, so he is also certain that what must now first fight for its recognition will one day appear as the simplest and most self-evident truth, and that in it not only his cause, but the truly German view of things, will triumph over all still unworthy external and un-German conception of nature and spirit.

What our medieval poetry has unconsciously and profoundly foreshadowed will finally be fulfilled in our nation as the times mature. The impractical inwardness of the German spirit, which was met with harm and ridicule (as Wolfram describes it in his Parzival)

In 1864, before Wagner, these words were truly written!

finally, in the strength of its unceasing striving, it attains the highest; it looks into the last simple laws of things and of human existence itself; and what poetry has symbolized in a fantastically medieval way in the wonders of the Grail, the mastery of which is attained by its hero, that conversely receives its purely natural fulfillment and reality in the enduring knowledge of nature and of the spirit itself.

Karl Christian Planck died at the age of eighty. He left behind a writing that he called “The Testament of a German”; the first edition was published in 1881; the second edition by Diederichs Verlag in 1912. Who has dealt with it?

Well, people had other things to do! For example, they had to deal with the books published by the same publishing house by a man who lives in a rigid spirit - of course, that is not meant as a criticism of him at all; they also dealt with the books by the French philosopher - his name is still Bergson - a French name! He is the one who, since the beginning of the war, has not found enough defamatory words for the German worldview and German intellectual life. I think I actually said last year that this Bergson kept saying to his Frenchmen in Paris: the Germans once had a significant intellectual life, but now they have completely degenerated; all that can be seen is their mechanistic life. I said last year that in earlier times, good Henri Bergson would recite Novalis and Goethe and Schiller to you, in a time when he might not yet have called it “mechanical.” It cannot be emphasized enough. One looked out into the world with admiration. Not only now, during the war and the period of hatred – I have also tried to point out before what Bergson's “philosophy” is like.

A special feature of Bergson's philosophy is the following: He comes up with an idea; but he puts it forward in a light-hearted way. It consists in saying that one does not proceed correctly when one looks at the development of the world in such a way that one regards the subordinate beings as the origin of what man descends from, because one must start from man. That is indeed a very good thought: we must start from man. Man is the most original thing before any other being of the mineral, vegetable and animal kingdom existed. This is not understood today, but it is nevertheless founded in the writing on the reorganization of the world view of Bergson.

This also emerged in Planck's work: before the other things were there, man was there, albeit in different forms, and then he pushed away certain things that he could not use in his development, and so man came into being by excluding the plant and animal kingdoms. Just as man secretes his bones inwards, so that which is placed at the top, the plant kingdom, the mineral kingdom, secretes itself out of itself. This is a thought, esteemed attendees, that will become established in German intellectual life once the material colorations of Darwinism have been refuted and correctly illuminated.

All right, Bergson presents this; but I was able to show – as I said, just before the war, so that people would not think that it is only under the influence of the war events that things are now being characterized as they are here – I was able to show that precisely this idea, which – in a somewhat simplified form – the French philosopher Henri Bergson – that this idea, which already in the 1870s, 1882 [published], lived in the German thinker Wilhelm Heinrich Preuss – also a faded, forgotten aspiration of German intellectual life – was powerfully and energetically advocated by Preuss!

I am quoting a few words in which I have cited this Prussian, this German view of the matter; I am quoting these words from Pruss's book “Geist und Stoff” - 1899 in second edition already published. It says:

"It may therefore be time to establish a [different] doctrine of the origin of the organic species, which is not only based on one-sidedly established propositions from descriptive natural science, but is also in full agreement with the other laws of nature, which are at the same time also laws of human thought. A doctrine, at the same time, that is free of any hypothetization and is based only on strict conclusions from scientific observations in the broadest sense; a doctrine that rescues the species concept according to actual possibility, but at the same time adopts the concept of evolution as proposed by Darwin and seeks to make it fruitful in its realm.

The center of this new doctrine is man, the only species on our planet that recurs: Homo sapiens. It is strange that the older observers started with natural objects and then went so astray that they could not find the way to man, which Darwin only managed in the most miserable and thoroughly unsatisfactory way by seeking the progenitor of the Lord of Creation among the animals, while the naturalist would have to start with himself as a human being, in order to gradually return to humanity through the whole realm of being and thinking.

It was not by chance that human nature emerged from the development of all earthly things, but by necessity. Man is the goal of telluric processes and every other form that emerged alongside him borrowed its features from his. Man is the first-born being of the whole cosmos...

When its germs had arisen, the remaining organic residue no longer had the necessary power to produce further human germs. What did arise became animal or plant...

and so on. Bergson, the Frenchman, either does not know this German predecessor – which, in the case of a philosopher, would of course be just as big a mistake as if he knew him and did not name him; but the latter is to be assumed in the case of Bergson! He accuses today's Germans of mechanism! In the meantime, it has been possible to show that entire pages in Bergson's books have been copied from the Germans, whom he now disowns. Entire pages of arguments have been copied from Schelling and Schopenhauer by Henri Bergson! This is perhaps not a mechanical way of constructing intellectual life.

I would like to say: With something like this in the background, Germany's enemies now dare, insofar as they are represented by such personalities, to defame and belittle the German essence. But precisely from what is now at stake, in the world-historical development, this German essence will learn to assert that which lies at the bottom of its being, also in world-historical becoming.

Dear attendees, what is happening now – before world history – needs little saying to characterize it as one might imagine an objective act is characterized: There are enemies surrounding Central Europe. One need only mention a few figures that will speak strongly in the future, when things will be seen differently than Germany's enemies see them now: 777 million people, not counting the Italians, stood around Central Europe facing a group of 150 million. 777 million against 150 million. Do they need to be envious of this Central Europe? Well, the property of these 777 million people covers 68 million square kilometers, compared to the 6 million square kilometers of property owned by the 150 million in Central Europe. And these 777 million – multiplied by Italy – against these 150 million, they are in a position where they not only want to fight with weapons, but also want to have the better part of the rest of the world, want to starve the 150 million people. And leading people - people called “great personalities” from Germany's side - they indulge in the most vicious accusations and slanders of the spiritual life that has emerged in the 6 million square kilometers in the middle of Europe and show how little they understand of what is alive there.

Besides Bergson, there is, for example, the French philosopher Boutroux – shortly before the war, he was still traveling around in Germany, even giving lectures in German about the close scientific relationship between Germans and Frenchmen! Now he is saying things like this to his fellow Parisians: The Germans imagined that they had come to the end of all searching. With this, they also imagined that they were at the center of the divine order of the world and that they could rule over all men. [...]

We do not need to fall into this tone; but it is necessary to point out such facts and to get to know the facts. After all, Boutroux also managed – well, the Frenchman is witty – to make a joke not too long ago: the Frenchman, the Englishman and the German are talking about the pursuit of a worldview, of knowledge of external things; Boutroux said to his partner: the Frenchman, if he wants to get to know a camel, goes to the menagerie, looks at a camel and then describes it. The Englishman goes to the area where camels live, looks at the camel and then describes it. The German neither goes to the menagerie to see a camel nor to the area where camels live in distant lands, but goes into his room and studies the camel in its inwardness in its being and creates the camel in himself out of his being. The French are witty! Just this joke about Boutroux comes from Heinrich Heine!

And so much more could be said. It must be said: the German does not really need to fall back into the ways of those around him! But the German has all the more need to engage with that which is currently the best part of his nature in the pursuit of knowledge. The German nature will also overcome those prejudices which arise from the fact that, under the influence of French and English materialism, a person who searches for spiritual science is still considered today to be a dreamer, a person who does not live in reality: Oh, when you see someone like Planck or [someone like] Preuss – well, these people can spin theories, but to engage with reality, to see what lives in reality, that's what the “practitioners” are for; someone like Planck, you can't use him for life!

I could give many examples; I will just mention one in connection with Planck, since I was allowed to discuss him: about 35 years ago (Planck died in 1881) he wrote words that I will even read out. He was not a diplomat; he was not a politician; he was not one of those preachers who believe that they have a complete understanding of the workings of the world, that they have “lived it all,” who know how to speak authoritatively about everything from a broad perspective and disdain those who live only in the spiritual world. He was none of these. He was a simple man of vision! But a man who was able to see into the course of events. And what he developed before 1881 is written in his Testament of a German. He died in 1881. In it he wrote about what presented itself to him in the development of Europe. And he looked at it with discerning eyes. He wrote that war must come. And about this war he wrote the following words:

“If a people, universalistic and central by its very nature, is now in the sharpest contrast to its earlier history, unites to form a pure nation-state and, for all others, increases to the highest military armament, what else can be the consequence in a time of the highest national aspirations than ultimately the most comprehensive clash?”

So says the “impractical man of world view”! How many people who were practically inside the circumstances did not believe, when the war broke out, that the Italian would also stand against Central Europe! But the impractical man of conviction knew how to say this in 1881. Not only will the Russian East rise up against Central Europe, but as in the past we will also have to defend ourselves in the West and in the South.

“It is not only the antagonism of political interests that must provoke him,”

"but, as it is now becoming increasingly clear, above all the conflict of economic interests in their still nationally bound, still inorganically opposed form. And the more the contradictions and evils that this state of affairs brings about in relation to the universalistic increase of means of communication, which have already been discussed earlier, must come to the fore, the sharper the tension that arises on all sides as a result.

And to this is added another contrast, in which the inherent one-sidedness of our Western culture has created an enemy, and which, by the nature of things, must become hostile above all to the German spirit. From the very beginning, as we saw, Western Christianity and its striving for a full, humanly present mediation of the divine content has gone hand in hand with the rigid otherworldliness and bondage of the Oriental and Byzantine essence, for which ecclesiastical and political power and authority directly coincided. In this rigid unity, the Christian East remained just as unfreely confined as, conversely, in the West, the free national development overgrew religious unity and pushed it into the background. But the one-sided, secular, and outwardly material character of Western culture, which is rooted in this, has also made it possible for the unfree East to appropriate these external cultural means without having to absorb the deeper, free, spiritual side of that development. On the contrary, it only helped him to confront the West, which had fallen into a one-sided national separate existence, all the more consciously in the self-confidence of his distinctive religious and political unity, and thus, in view of the still unfinished state of other Slavic tribes and the disintegrating Turkish Empire, to claim an even more far-reaching significance for himself. And precisely because of this, by the very nature of things, he becomes an opponent of the nation, which also in this respect has its central and unifying human and universal calling, of the Germans, and especially of that empire, which for a long time has based its existence precisely on the comprehensive interweaving of German and foreign elements.

No political cleverness, no love of peace on the part of Germany can prevent this hostile clash within the current merely national order. For more powerful than all cleverness is the nature of the circumstances; and already now, despite the friendly attitude of Germany and Austria, the hostile mood of the Russian East is only emerging all the more clearly because one could not give it a free hand in everything, but had to set a certain goal. And if it comes to a fight one day, then, however much we have to fight it for the good of Europe, the latter will not stand by our side, but as in the east, we will also have to defend ourselves in the west and south at the same time; on all sides, national jealousy will rise up against the new empire in their midst.

But it is precisely the realization that in this last and most difficult struggle the completely inadequate nature of all previous purely national orders comes to light, that above all the universal position of the German nation, linked as it is to a series of foreign elements, is completely incompatible with it and could only lead to unending struggles. This realization will give this bloodiest of struggles its forever decisive significance and will open the minds of the nations, which are now still trapped in dull externalities, to their ultimate and lasting calling. The realization will dawn, amidst blood and tears, that it is never the mere nation-state and its commercial society that can bring peace and reconciliation, but only that of the universal law of vocation, that only in it lies the renewing rebirth for all the inner wounds, for the relationship of states to one another, for the degenerate conditions of the Orient, and for the corruption and externalization of one's own education. If the first struggle, which was intended to prevent our national awakening, has brought it to completion precisely for that reason, then conversely the second, which is caused by the very inadequacy of all this national order, will also lead beyond it forever to the humanly universal goal.

It is from the German spirit that a renewal of humanity must come, so that there may be a victory over that which lives in a sense indicated by these facts and which has come from an un-German spirit, especially in more recent times, and which can be characterized by saying: the power of incompetence that crushes all justified striving must be recognized. The German spirit is strong and vigorous and will recognize this in this area and will heal the world in this area when it becomes aware of what still lives in German intellectual life as a forgotten pursuit in many cases.

We have been able to glance over to the West on many an occasion. Finally, let us glance over to the East with a few words. This whole East, yes, how does it present itself? Central Europe?

The German essence: can it be characterized in relation to the West in such a way that one can say that one truly does not need to belittle the West in any way. One can know that the scientific spirit emanated from Italy before the dawn of the newer intellectual life. This scientific spirit has emerged from the south. One can know that the French spirit also gave rise to the rational conception of the world; that the sense of utility emerged from the English spirit, the view of the world in such a way that everything is placed in the utility. But just how far removed this British spirit is from the German spirit, well, you can tell by the fact that if someone wanted to try to characterize Fichte's theory of knowledge, where he repeatedly attempts to describe the self feeling and experiencing itself in the world spirit, if you are able to fully penetrate this field of knowledge, it would look strange linguistically alone...

If I say: “I represent the I” – not even that could be adhered to, [instead of the German word “ich” the English “i”] – not even that could be adhered to, that one [in English] goes from the lower-case “i”, as one writes in German, to the capital “I”, when you have experienced the “I” – Fichte calls it “reproduction”, the progression of culture in the “I” – within yourself, how should you call it when you want to move from the small “I” to the large “I”, since grammatically the personal “I” is written “I” everywhere.

You could say: the German essence relates to the Western essence in the same way that the Italians were the contemplatives, the French shaped reason, the utilitarian principle shaped the English; but the principle of internalization is part of the German essence. The Italian looks at the world. By looking at the world, he says: the world is quite right; but it just needs to be reshaped a little, it needs to be made to correspond to our ability, not a compulsory language, but a word that has been experienced. It is precisely when you look deep, deep inside, especially into the best sides of intellectual life, that this word is true.

The Frenchman says: This world is also worth / gap in the transcript ]. The Englishman says: [gap in the transcript] The German says: I also like the world. And within himself, he wants to create a small image of the world. The Russian, yes, one only needs to think of such characteristic figures as Ivan Karamazov in Dostoyevsky's “The Brothers Karamazov”. But this type of Karamasov character is poured out over the whole of the East in the nineteenth century. [...] Ivan Karamasov himself says: I would still accept God; but I cannot accept the world from God. The world, in the Russian sense, is actually something that should be replaced by another, namely by the one that is made for the Russian people.

It is a seemingly radical word, but anyone who follows the development of Russian thought in the nineteenth century will find it to be true. For it is indeed strange: from the first decade of the nineteenth century in Russia it is emphasized that in the Russian countryside there lives - Dostoyevsky said it, for example, despite the greatness of Dostoyevsky, one must also bear in mind the greatness of Dostoyevsky -: the Russian person is the one in all people who, through his universal humanity, must place his spiritual life in the place of others. And man faces the world in such a way that one can say: in the nineteenth century, he is increasingly coming to say to himself: European intellectual life is decrepit and has had its day. That must be eradicated. Russian intellectual life would be young; it must dominate. The Russian language means joy, means love. The West – and that includes Central Europe, but also France, Italy, Spain and England – means struggle, means war, means selfishness. This is the underlying tone of all [Russian] intellectual life in the nineteenth century.

Outwardly it does not appear so strongly; but it is so. Only strange: Who is then actually the first to have pronounced the nature of the Slav, from which they then want something quite different than lies in the Russian national spirit? They claim that a noble man spoke of it first, and they have built on that. Who was it that first characterized the matter so beautifully, coined a word, an idea, on which they then based the whole of the nineteenth century? Herder! Herder was basically the first Slavophile. But the word of a Slavophile has degenerated into megalomania. And it came to pass that it resounded again and again: Europe is decrepit, and Russian intellectual life must take the place of European intellectual life.

Dear attendees, as I said, just one more fact: in 1885 a book was published that was written by the Russian Yushakov. Yushakov stands on a somewhat different cultural ground than the one I have just mentioned – the literary counter-image, presented for that which has emerged up to the present day and up to our current terrible events – Yushakov, 1885, a remarkable book! He does not look to the West, but to the East, to Asia, to the Asian peoples. Now, as Jusakhov says in his, as I said, remarkable book: These poor Asians, they have shown themselves how they have gradually struggled from their cultural life up to the corresponding present culture, they have shown it as the struggle between two spiritual beings. But this struggle represents a reality in Asia. According to Yushakov, the two spiritual powers under whose influence the Asians were, were represented as the good Ormuzd and the evil Ahriman.

Ahriman was always the one who was the negation of Ormuzd. Jushakow says to the Iranian peoples, to whom the Persians and Indians also belonged: Ahriman, the evil spirit, took away these fruits of both material and spiritual culture from them.

But what have the European peoples of the West done? - Jushakow asks. They have squeezed out of those Asian peoples what those peoples had acquired under the influence of the good Ormuzd! Russian culture must intervene here. Russian culture is the only one capable – Jusakhov says, I am not saying this – of lovingly embracing the Asian peoples. Two powers stand in the world that will bring happiness in the future – and above all happiness to the Asian peoples; these two powers are – I am not saying this, Jusakhov is saying it! , these two powers are: the Russian peasant and the Cossack, the two great representatives of [Russian] humanity - says Yushakov in 1885. And he does not go to Asia to bring love to the Asians, to bring love to the Asians in turn, sooner or later the evil that the Western peoples have brought over Asia, which he could not really talk about in those days in the case of Germany, will be brought to light.

Strangely enough, the book is called “The Anglo-Russian Conflict”. And there Yushakov says in relation to this: The English show by their treatment of the Asian peoples as if they believed that these Asian peoples were only dependent on this unloving English love. And then Jushakow says how he imagines the relationship between his people and the English. He says to England - these are his words, his own words:

"England exploits millions of Hindus, but its very existence depends on the obedience of the various peoples who inhabit the rich peninsula; I do not wish anything similar for my fatherland - I can only rejoice that

my Russian fatherland [according to Yushakov]

is sufficiently far removed from this state of affairs, which is as splendid as it is sad.

Thus in 1885 the Russian Yushakov on England.

He is probably not primarily concerned with the alliance between Russia and England, but with restoring the blessings of Ormuzd to the Asians. Russia will now cross over to Asia, says Yushakov, because in Russia the alliance between the all-fertility developing farmer and the all-chivalry bearing Cossack is rooted in a deep culture, Yushakov believes, and they will prefer to spread Russian spirituality across Asia first.

Thus writes one of those minds that thought this way in Russia and already expressed it in the 1820s – in 1829: Western Europe and Central Europe are decrepit, have outlived their usefulness. But we in Russia, we have the right to bring this Europe under our rule. And when we have it – so says Kireyevsky – when we have it, then we will share what we have with the others, insofar as it is right.

This is not only the “right” thing to do in the political sphere, since the falsified “Testament of Peter the Great”, but also in the entire intellectual and cultural life. And what is going on through this Russophile: the excellent Russian philosopher Solowjow has said it himself. And you can read this in my book 'Thoughts During the Time of War' – it is not available at the moment, but it will be published again in a while. Solowjow himself said it: what is alive in Russian intellectual life comes from what one could call: Russia still has a long way to go before she attains the maturity of her own nature; for Russia is still today, in fact, in the midst of it, thoroughly in the midst of unclear mysticism. That is all. One has to be 'mystical' if one is to be able to say: This German spiritual life seeks the tool of mystical endeavor. On the contrary: fully conscious thoughts, light-imbued, thought-filled views, clear views; the German seeks an image of the world in order to shape his own being as similarly as possible to this image of the world.

The other nations should not be disparaged. But what can they recognize that the German strives for, that he strives for consciously, so that he makes his own image of man similar to the image of the world? The Italian cannot strive for it so consciously if he only strives from his nationality. He would have to be taught this, as it were, by suggestion, so that what is a striving for knowledge in him would have more of an effect than a morality.

The Frenchman wants it more as an intellectual art, to give the mind pleasure, to give the mind a sense of well-being. This is basically something that lies in the fundamental character as a French imprint of the mechanistic view of nature.

The Englishman wants – he would certainly also accept Fichte's science if one could transform its truths into a principle or a machine, if one could place it in the pragmatic order of life, could make pragmatism out of it, as it was mentioned today.

The Russian still needs unclear, hazy mysticism everywhere today. I have already mentioned Ivan Karamazov from Dostoyevsky's work “The Brothers Karamazov”, who is a true representative of the Russian who has absorbed Western European culture. God would be there, yes, God, but in mystical obscurity. And one can say: when the Russian becomes atheistic, he wants a mystical atheist. The Russian can become atheistic, but he almost wants the atheist to be revealed to him by God! You could also teach him Fichte's philosophy, you could also teach him Hegelianism; but then it would have to be found mysteriously on an altar somewhere or at least bear the imprint that it came into the world in a mysterious way!

In short, the various nations surrounding the German nation still stand today in such a way to this German spiritual life that there is truly every reason for the German to become aware of the germs and roots and diversity in his spiritual being! And the fruits and blossoms will come when the German becomes truly aware of this, aware of it precisely through the difficult time of trial in which he is currently mired.

Yes, what has been attempted to be presented in brief, dear attendees, developed on the 6 million square kilometers in the center, compared to the 68 million square kilometers in the surrounding area! And as if by bonds, which are also bonds of the spirit, this Central Europe is held together. The alliance between Germany and Austria is truly such a bond, one that is also based on the commonality of the spiritual life flowing through the two countries, through the two national territories.

I may say this because I have lived in Austria for more than half of my life, almost thirty years, and have participated in all the times of these thirty years in the way in which the German essence must live there in Austria, must live in multiform Austria. I have come to know what it means to take the word of one of the most German of Austrians – Robert Hamerling, the greatest son of Austria in the second half of the nineteenth century – and to feel it in the innermost being of someone who grasps the sense of belonging in Central Europe. Robert Hamerling said: “Austria is my fatherland; but Germany is my motherland”.

Robert Hamerling, as early as 1862, in his wonderful poem 'Germanenzug', spoke of this inwardness of the German world-view. Does it not appear to us in a beautiful form, this inwardness of the German world-view, when we see, for example, how Jakob Böhme, in very early times, speaks of how the German strives for knowledge, but in such a way that he wants to use it to enter into the spirit of the world? He expresses it so beautifully:

“When you look at the depths”

he means the depths of heaven

“And the stars and the earth, you see your God. And in you live and are you also. And the same God rules you also.” “You are created from this God and live in the same. Also, all your knowledge is in this God. And when you die, you will be buried in this God.”

Fine words! If we take this, which I have tried to illustrate today: it turns out that in this internalization of the German essence – in this desire to grasp what, as divine spirituality, permeates and animates the world within one's own inner being – lies the profound world-historical calling of the German. And it is so intrinsic to the German that it really stands out like a second wave in the great upheaval of the human race. If we look across to the Orient – looking differently than the Russian Yushakov – then we find in the Asian peoples how they have dreamed of, how they have also once tried to penetrate into the spiritual that lives and breathes through the world. They tried to bring the I so close that it was as if asleep, [that] the actual human inner being was asleep, and so the human being could merge into what the life of the world spirit in the principle of the All interweaves and lives through the world. Now that the greatest impulse for the evolution of the Earth has been introduced – the Christ Impulse – the Asiatic type is no longer the one that can dominate the human race.

The German nature has found the right way to penetrate into the spiritual world in the sense of the Christ impulse, so that the ego is not eradicated as it was in Asia; [but that which is sought in the future of the world as a divine-spiritual, that is achieved through the elevation, through the strengthening - not through the weakening - of the ego. But the I is precisely exalted, strengthened, in order to grow together with the whole world. Thus ancient human striving continues in the newest form, as in historical vocation the essence of the German spirit.

This is beautifully shown by Robert Hamerling, the Austrian German, in his “Germanenzug”, in which he describes in beautiful words how the ancient Germanic peoples, the ancestors of the Germans, once migrated from Asia to Europe, so that we take part in it, that we take part in the setting sun, in the mild twilight that spreads; and when everything sinks into a deep sleep, only one remains awake: the blond Teut. While everyone else sleeps, he is occupied with the thoughts of the future German being, the German task. The genius, the spirit of the German people, appears before the blond Teut and speaks to him of the future of the German people. This is how Robert Hamerling feels it and expresses it through the genius of the past to the blond Teut just as the Germanic peoples, the ancestors of the Germans, are crossing over from east to west. Thus speaks the genius:

"To whom will break the word from soul depths
Like your people, so rich, so delicate, so powerful?
Who breathes so solemnly in string sounds
His innermost? Who zich'n the sense so magnificent
Into the heavenly blue, granite hieroglyphics
Of the soul's upsurge from the narrowness of life?
Who finally ties the strands
Of the inquisitive thought to the stars
So boldly and strives and fights on all paths?
Who is so high, so deep, his urge, his hunch?
Who grasps the near and far so faithfully?
Where is every earthly and heavenly zone
reflected as in your thinking, O Teuton?

And how related, but on a higher level, appears the spiritual search for the divine reason of the world. Here, too, the genius of the German people speaks to the blond Teut as if through Robert Hamerling's mouth, from that which I just hinted at through the words of Jakob Böhme, where devotion becomes knowledge, where devotion becomes the world view, devotion to the divine spiritual forces of the world. This is how Hamerling has the blond Teut say to the genius of the German people:

"But however proudly you may strive,
Soaring high above other swarms,
You will always retain the ancient, sacred fire:
The dream-filled drunkenness of God
of the ancient Asian homeland. This holy ray, a temple fire, will glow in your chest and soul, remain with you and be your pilot at the helm! You only strive because you love: your most daring thought will be a devotion that seeks to merge with God."

Yes, the German needs to become aware of his German essence. Then he will find the right relationship to the events of the present! For he may trust in that which exists as the source, the root and germ of spiritual striving within the German nation. And whatever has such germs may be felt with hope and confidence that its blossoms and fruits will develop, despite everything that rises in hostility in the world against this spiritual foundation in German development.

I think that a truly objective, not a narrow-minded, consideration of the German nature says this. And the German can rely on such an objective consideration. Then he can also look objectively at the way in which one not only simplifies but also defames what extends over 6 million square kilometers compared to 68 square kilometers.

Anyone who looks at this, at the roots and the hoped-for seeds, blossoms and fruits of the future, may summarize what today's contemplation was, summarize it sentimentally in a few words. Words that are intimately connected with the whole feeling of the German essence, all German essence. They, too, are by Robert Hamerling, and they, too, prove how Central Europe has been welded together from this side and from the other side of the Ore Mountains, but has also been welded together by this common spiritual weaving and essence in this Central Europe.

Therefore, let us conclude today's reflection with a word from Robert Hamerling, the Austrian German, a word that summarizes in a sensitive way what I have tried to bring before your soul in a longer exposition - an unfortunately all too long exposition. Robert Hamerling says out of the sentiment from which he said “Austria is my fatherland, but Germany is my motherland”:

“And if ever the day
Should prove hostile to the German name,
From ocean to ocean shall run
The course of the German spirit!”

Roman Boos: Before Dr. Steiner's lecture on the problems of threefolding, I would just like to make the announcement that there will be an opportunity to ask questions after the lecture. I would kindly ask you to make use of this opportunity and ask any questions that arise in relation to these problems of threefolding.

Rudolf Steiner: Dearly beloved! It is not out of any personal or social arbitrariness that from this Goetheanum, or rather from the spiritual movement, of which this Goetheanum is to be the representative, a stimulus is also going out in the newer time with regard to the social question of the present and the near future. It is an inner necessity that, out of the seriousness with which the spiritual affairs of humanity are to be treated here, suggestions must also flow about the most important, that is, the social problems of the present and the immediate future of humanity.

Now, the suggestions that come from here have often been misunderstood in the strangest way. And by pointing out some of the principles of the social question that arise from here, I would like to take this opportunity to clear up misunderstandings either immediately in the discussions or afterwards, by linking them to questions.

When we look at the social question today, it is basically a misunderstanding that is actually quite old. The fact is that this social question was not seen in its true form during the period when it first began to arise most vehemently and when it developed most intensively. It only really emerged in its true form after the terrible war catastrophe of recent years, or perhaps during it. Before that, people had basically come to terms with it, talking about the social question from a wide range of party standpoints, or from one or other understanding – but mostly very limited understandings – that had been developed for this question, trying out this or that means of providing information, this or that institution, which were supposed to provide a remedy for one or other of the ills that arose in the course of the social movement. But a real, in-depth understanding of what is actually at stake in what we call the social question has not emerged in recent decades; it has not emerged since the middle of the nineteenth century, when it should have emerged. Today it turns out that this social question cannot be tackled without considering it as a human question, as a question of the life of our entire social existence within European and American civilization. And as long as we do not find a way to understand this [social] question as a human question, we will not arrive at views or institutions that can be of any significant help in finding a solution to this question that is as humane as possible.

There has been a lot of talk about the social question for a long time, and it must be said that at present people do not really have any idea of how this question has been in people's minds in the last decades of the nineteenth century, or how it has affected people's lives. It is the case that today people think relatively briefly, that they only see what is immediately in front of them, and that they are not given the opportunity to see larger connections. One does not, my dear audience, come to an understanding of this social question without seeing the larger context.

Now, the deficiency that is being pointed out here is actually present in all our current education. It is also present in the way in which our current education has taken hold of people from the most diverse social classes through the particular development of the civilized world in the second half of the nineteenth century. Spiritual science, as it is to proceed from this building here in Dornach, is not meant to be merely an uplifting of the human soul to spiritual worlds, nor is it meant to be merely the bringing of knowledge related to the spiritual world. Rather, it is meant to permeate all human activity with the fruits that can be obtained from this spiritual science. And now, in public lectures, I have emphasized for two decades that the most important thing in this spiritual science is not what one absorbs in terms of content – it is important, but it is not the most important thing, it is, so to speak, the precondition, but it is not the thing to stop at. It is not the most important thing to absorb the knowledge that the human being consists of these and those physical and spiritual elements, and that, from a spiritual point of view, human life proceeds in such and such a way. Rather, the most important thing is to progress from this spiritual-scientific foundation of human knowledge to something very much alive. That is how one must think of this progress. If one hears about the insights of spiritual science, if one reads about it – one can already read a lot about this spiritual science in numerous works of an authoritative literature – if one reads and hears about what it presents, one is forced to think quite differently from what one has been accustomed to thinking in the last three to four centuries. Everyone must feel that: If you want to understand what is offered here as spiritual science, you have to acquire different ideas, different concepts, from those that have been common today and for some time. But by acquiring these other thoughts, these other concepts, our thinking first becomes much more agile. Because the immobility of thinking is a hallmark of newer education. Thinking becomes much more agile. In order to even begin to grasp the larger contexts presented by anthroposophy, one must absorb more comprehensive concepts and, above all, concepts that do not get stuck in the details. So, to a certain extent, one first trains one's thinking to take in larger life scales. One also makes one's thinking more agile.

That this is so is actually corroborated by an external circumstance, ladies and gentlemen. You can hear time and again, when public anthroposophical lectures are given and the illustrious gentlemen of journalism deign to write something about them, you can always hear again: “In the hall there was mainly a female audience” — whereby the esteemed ladies present are not always paid compliments with regard to their spiritual and other constitutions. But in a sense it is not always untrue that the audience at such lectures is mainly an “audience of women”. But perhaps there is another side to this than is usually meant when this is raised as an accusation against the spiritual science movement; perhaps one could also say what I have often said in response to this statement, which is meant as an accusation: Yes, why are the men not there? They could come just as easily as the ladies, and perhaps it is not exactly because of the humanities that these men are not there, because after all - as you will admit, you usually cannot talk to those who are not there!

Now there is also an inner reason for this, and here I must ask you to really take what I have to say sine ira and without emotion. I am never pleased that – forgive me – the majority of the audience usually consists of ladies. I would very much like it – the ladies may not see this as any kind of allusion to anything – I would very much like it if, so to speak, every lady could have her gentleman at the lecture. But that is not the case, and it is not just an external reason, but there are deeper reasons.

You see, our entire modern education is basically a male education. How long has it been since women were able to participate in a certain way in what the educational means of modern times have to offer? Our entire civilization is more or less a male civilization. This was something I was confronted with very strongly in all the discussions in which I, for example, had to confront people like Gabriele Reuter with the fact that, yes, the women's movement can basically only have any significant impact on the entire social life of modern times if women do not simply enter into what is, after all, only a male education in our time. What would ultimately be the result if women all put on tails, trousers and top hats? They would just be going along with the men's tastelessness. But basically the same thing has happened in the intellectual sphere! Women have not brought what was in them into modern life, but have conformed, they have donned the intellectual trousers, that is, they have become the same kind of doctors as men have become , they have become lawyers or philologists just as men have become lawyers or philologists, and they are now even striving to become theologians just as men have become theologians – they have simply put on the intellectual trousers. It is the case that one must say: the women's movement will only become something when women contribute their special element – I do not mean the feminine at all now, but the special element – to our intellectual civilization, which comes from the fact that – well, I will express myself drastically, although it not always meant to be so drastic — that their brains are not constricted in Spanish boots, which come from the various faculties of the present day as well; for men's brains have been trained in these Spanish boots for centuries. They have become those thoughts that cannot overlook any great connections, that are above all immobile, rigid, and that can only view something like spiritual science, because it demands longer thoughts, as something fantastic. Thus women, protected by their naivety, come to the anthroposophical lectures through the fact that the false boot element of male education has not yet entered their brains. They come because, if I may express myself figuratively, their brains have remained even softer. It can still absorb more than the male brain. This is also a deeper reason. So I do not want to compliment the ladies that they have the better brain; they just have the one that is less deformed. I do not want to pay the ladies a compliment either, that they understand anthroposophy better because they are ladies, but only that they understand it better because they judge from the heart and have learned less of what one has been accustomed to learning in the last four centuries.

Spiritual science consciously opposes the education of the last four centuries and simply demands more comprehensive thoughts, which initially also make the imagination more agile, but from the imagination they make the whole person more agile. So it can be said that someone who has undergone training in spiritual science will more easily see through a reality, including its economic context, than someone who has only emerged from the education of the last few centuries.

I have already pointed out how little this education of the last few centuries was suited to looking at the essentials of the matter. I have pointed out how, in a certain period of the nineteenth century, the gold standard was introduced in place of the previous bimetallism. Those who advocated the gold standard claimed everywhere – you can read about it in the most diverse parliamentary reports – that free trade would be established through the gold standard. The customs barriers of the various countries would fall. Well, there is no doubt that if these tariff barriers had fallen, we would be in a different position today. But not only have the tariff barriers not fallen, anyone crossing borders today knows that many other barriers have been erected. None of the predictions of learned economists and practitioners of life have come true as a result of the gold standard, of monometallism. None of it has materialized; everywhere the opposite has happened: customs barriers have been erected. That means that the esteemed practitioners in all areas of life have been thoroughly mistaken; they have not foreseen anything of how reality works. What has come to light on a large scale – in business life – has come to light on a small scale everywhere and is still coming to light everywhere. What is meant by an overview of circumstances has not been taught to people. What could be learned in the highest schools did not result in an education of the human soul for an overview of the larger contexts of practical life.

But please do not think that I consider all the practitioners or the learned economists who have stated what I have just indicated to be fools. On the contrary, I find that the people who spoke in the European parliaments and wrote in the European newspapers, especially in the 1960s and 1950s, were very clever people. Very clever people predicted the wrong things, because you couldn't predict anything right under the circumstances that existed. Because, my dear attendees, cleverness doesn't help you if you can't gain life experience through that cleverness. And the conditions as they were in industrialism, in commercialism, they just offered only the possibility to see the next; they did not offer the possibility to also tie the most clever thoughts to that which lives in reality. One had become accustomed to seeing through the microscope in science, to magnifying the smallest, so that one would not have to judge something larger. This has trained people to see the smallest relationships. This is only a comparison, an analogy, but the analogy is valid.

Spiritual science, therefore, does not want to consider as important that which can be learned as content, but it wants to consider as most important the education that a person acquires through the thoughts that he must make if he wants to understand spiritual science. And that is why there is an inner necessity for this spiritual science to be applied today in the practical areas of life, because it aims to develop the kind of education that enables people to look clearly and without illusion at the practical areas of life.

And so we can say: because people were not able to look at the social question from such a broader perspective, they have not really seen it for what it is. Today, after the catastrophe of the war, we can actually see: all the discussions that have been held, all the fine theories that have been put forward, they are actually for nothing, they basically lead nowhere; because it is not at all about the wickedness of institutions; it is not at all about that, not in the big picture, of course it is in the details, but not to the extent that the illusionary theories of socialists and anti-socialists would have us believe. We are not dealing with something remotely similar to the antagonism between capital and labor – on which entire broad theories are built. No, we are dealing with something completely different. We are dealing with the fact that feelings and urges have grown in broad masses of the population of civilized humanity that have been ignored for decades and that should be understood. One should humanly understand what is surging up. One should ask oneself: What are the natures of the people who today demand revolution or something else, who today aspire to political power or the like? How did this come about in these human souls? One should look at what is a social question as a human question, then one could gain ideas about how to deal with what is before us. Again and again, the question was not: What are the souls of the broad masses of the proletariat made of? Rather, the question was: What are the living conditions of the broad masses of the proletariat, since the proletarians themselves, under the influence of bourgeois education, formed only concepts that had actually been trained in the economic science of the bourgeoisie. We do not have anything at all in today's general world education that realistically captures the social situation.

It can be said, ladies and gentlemen: The thing that weighs most heavily on the heart of anyone who is truly concerned about the social question today is that so few want to see clearly and distinctly the guilt that the leading circles have incurred in modern times, a real guilt, truly not so much in the sphere of external economic life as in the sphere of educational life, in the sphere of intellectual life. We have seen a whole new class emerge in the last few centuries. We have had this new class alongside us; we have seen how this new class has a completely new language for soul development that we have not looked at. We have continued to speak the old language of tradition in the educational life of the leading circles. No effort was made to bridge the gap between the leading classes and the classes that emerged in the proletariat. No real interest was paid to what was emerging in humanity as a human question. At most, institutions and facilities were set up to provide for the broad masses in the sense of the old-oriented charity, to provide for stomachs, clothing and housing, and so on. But no thought was given to the fact that it had become necessary to achieve a world view in which all people of the modern age could come together in understanding. Today we have the fruits. You read today in the newspapers of the proletariat, full of omissions about everything that has come from the leading, from the formerly leading classes. They read that actually all the thinking about capitalism in earlier times, you read that all that is useless, that a completely different spirit must come, the spirit of the great masses, the spirit that rises out of the great masses like smoke out of a chimney. The most abominable abstraction has become the idol of the broad masses of the proletariat; an indefinite spirit that is supposed to arise from the totality.

Two questions can be asked; one that must be answered from a deeper understanding of history, which says again and again that the spirit, if it is to work in life, must go through personalities, that a spirit never flies around without working through personalities. But the other question - it can be asked very specifically today. First, a practical realization of what can be meant in social terms has gone out from Dornach and from our friends in Stuttgart.

You know that our friends Molt, Unger, Kühn, Leinhas and others have joined forces in Stuttgart to translate into practical life what can come from Dornach in social terms. We then – I will of course omit the details – we then began to work in about April 1919. Of course, such work – where one is not dealing with wax figures but with the living humanity of the present – can only be done step by step, with exact consideration of the real conditions. And it may be said that, in particular, in the first 14 days of our work at that time, everything actually went quite well. To a certain extent, what had to be achieved was achieved: winning broader sections of the proletariat over to reasonable social ideas. If something else had been achieved at the time, namely to win broader circles of the bourgeoisie, the leading class, for these ideas, namely to win over those who were then leading, then something that could have been fruitful would certainly have happened. But the broader circles of the bourgeoisie basically failed at first because they did not know that they were dealing with a human issue. At the time, I said to many people in Stuttgart who could have been in a position to understand such things: Yes, you see, the fact that you and I are talking about social theories can certainly have a good theoretical and later also a practical value, but that is not what matters now. What matters is that we can do something, that we can bring together people who can really do something together. To do that, it is necessary, for example, to speak to the workers in a way that they can understand, so that you first have the workers. I even said: if you don't like some of the things that have to be said in the language of the proletariat to the proletariat, it doesn't matter at first, but what matters is that you bring people together. Just have the patience to bring people together.

There was really very little understanding of the fact that the modern social question is a human question. And so it could happen that one day the so-called leaders of the proletariat noticed – it is always the worst when the leaders of any party or class or religious community notice that followers are being acquired among their flock; that is always the most dangerous thing, actually. They are not very interested in things if you talk cabbage and don't win any followers. But when people realized: Yes, something is happening here, they appeared on the scene, and it soon became clear that through all the foolish warming up of old socialist theories and Marxism that could be done, it was done, people were persuaded that one did not mean well by them, but that one was also something of a disguised capitalist or at least a capitalist servant. In short, a few leading personalities appeared on the scene, and the masses quickly evaporated. This is something that teaches in a very concrete sense that the spirit is not something that comes out of the masses and flies around, but by showing us that the Stuttgart workers are more Catholic in their method of obeying than have ever been Roman Catholics, one could see that all this is a fuss, a phrase about the “spirit” that comes “from the masses,” that even today the masses, as they have always done, follow a few bellwethers. Not only does history teach this, but experience also teaches it. Because it would have been [therefore] a matter of undermining the ground - I say it quite sincerely - undermining the ground of the leaders. Until one admits to oneself that nothing can get better if the leaders do not get away from this leadership of the broad masses, who have emerged from the circumstances of the last decades, things will not get better. That is the crux of the matter. Therefore, one had to – and in this respect we too have made mistakes – one had to approach the masses directly, leaving out everything that the leaders did. It is a question of humanity, and it has basically arisen as a question of humanity, and it has been noticed here and there: it is not a matter of achieving individual institutions, but of achieving a world view and conception of life through which a bridge can be created between the people who emerged as the leading class from the old world order and those who are digging so wildly in the proletariat. But that is the strangest thing: those people who have seen something have always been like preachers in the wilderness. One can indeed make the strangest experiences through appropriate retrospectives.

When I wrote my first appeal, which was then published as an appendix to my “Key Points of the Social Question” and which so many people signed, some people were furious about it because I pointed out how the last decades, especially in Germany, were not at all suitable for setting and solving realistic tasks; and even today I still receive angry letters from “well-meaning” people about this first appeal. And yet, these people are all unaware of the facts. Facts are only reflected in something like the following.

V[iktor] Alim&] Huber wrote the following in a magazine in 1869 – I ask you to take note of the year, I choose this year and this quote quite deliberately because what was written here predates the reestablishment of the German Reich – Huber wrote the following in a magazine published in Stuttgart in 1869, for example, by first pointing out how the labor question arose , how the social question shines in through the windows; after he has explained how one should try, as he calls it, to create some alleviation of the contradictions that are bound to arise through the “corporation route”, through the route of appropriate union; after he – in 1869, my esteemed audience – after he has said: If the spirit that has been developed so far in view of the social question is further developed, the time will come when the military state will reveal this question in a terrible way as “to be or not to be”. These words appeared in a Stuttgart newspaper in 1869! I would like to know how many people have thought about this, now or after the so-called German revolution, where the words “to be or not to be” were used again and again, how many people have considered that a somewhat more clairvoyant person had already written this in 1869, at a time when people were confronted with completely different facts than they are today. The man wrote, after he had dealt with such things:

Here, too, we are ultimately referred to a reform, strengthening and multiplication of all institutions and means of social education of the people at all, but here in particular at the higher levels, as an indispensable condition of social reforms.

The man realized that it is a matter of spreading a particular intellectual life, which, however, did not yet exist at the time. But an understanding of intellectual life could have grown out of such foundations if people had listened to such people at all in the frenzy of the following decades. And this man spoke even more precisely in 1869:

It goes without saying that this cannot be the case without a fundamental change in the spirit of our universities, and all the more so the less one

— namely at the universities —

have any inkling or even understanding of this need and this profession.

Now, my dear attendees, while the man said in 1869: It must begin at the universities, something else must be introduced into the lecture halls, because it is far removed from the spirit must take hold in humanity if improvement is to occur –; while the man said this in 1869, today the people who “mean well” come and say: So we are founding adult education centers! That is to say, we take what has been concocted at the universities, cook it in somewhat more favorable preparations that it may benefit the masses, and administer the same stuff in smaller doses. What does that really mean? What it really means is that what was no good when the leading classes did it, now carried into the broad masses, should be good. The issue is not that we carry what has been taught further into the broad masses, but that we replace what has been taught and has brought us into the catastrophe with what is emphasized here, what is taken as a starting point here: we must first find the kind of spiritual culture that leads to the adult education center. We will not find this if we do not make an effort to find our way out of materialistic science and into spiritual science. What comes from the old science is what the leaders of the proletarians have learned, what the Trotskys, Lenins and so on have learned. This has led to what these people preach to the proletarians, what they set up. That, that is sufficiently widespread. That is the kind of thing you can't do anything with. What we need is what comes from spiritual science. It is not something that tells people, for example in the social sphere: let us set it up like this and like that, militarize work, and then a paradise will arise on earth! You will not find such a sentence in the 'Key Points of the Social Question'. In the 'Key Points of the Social Question' you will find this as a starting point: We want to have a possible social and viable social organism, that is, we do not want an earthly paradise, such a thing is perhaps quite impossible. It is not at all a question of whether one should strive for this or that, because of course people strive for something higher when they are offered something; because what one has once striven for as the highest is immediately the lowest in the next moment. What is important is not to promise people heaven on earth, but to study how the social organism becomes viable, how it can best be brought to life. Then it may turn out that not all of people's wishes can be fulfilled, but an especially ingenious person might say – I have known such people, I have met many a freeloader in my long life – it might occur to people, for example, could occur to people to say: It is a highly inappropriate arrangement that beings move on two legs, it could all be arranged differently; this physical human organism, there is so much that is inappropriate, and so on, and so on. There could well be specially designed heads that could imagine the human organism very differently from how it is. Of course, the imagination would not be a realistic one. But there are people like that, I have met them. Of course, there are also people who promise others paradise on earth. But that is no proof that it is possible to realize what people promise and in which they find understanding, because, of course, you only have to promise people what they want and desire, then you will find understanding in broad circles more easily than if you only talk about what is possible, if you only talk about what the social question can really achieve. That is what the “key issues of the social question” are all about.

That is why, because only this can be spoken of, we have arrived at the threefold social organism, which seems utopian only to those who look at it superficially, because wherever you look at life, if you are not blinded by preconceived theories, you will see that the main structure of our present-day intellectual life, so-called intellectual life, has been built up and promoted by the fact that the unified state has blessed this intellectual life with its principles, that the unified state, certainly under the compulsion of confessional necessities – at the time when it happened – has blessed this intellectual life with its principles, that the unified state has blessed this intellectual life with its principles, that the unified state has blessed this intellectual life with its principles, that the unified state has blessed this intellectual life with its principles, that the unified state has blessed this intellectual life with its principles, that the unified state has blessed this intellectual life with its principles, that the unified state has blessed this intellectual life with its principles, that the unified state has has been promoted by the fact that the unified state has blessed this intellectual life with its principles, that the unified state, certainly under the compulsion of confessional necessities – at the time when it happened, it was a necessity, today we can go beyond it – that the unified state has shaped this intellectual life by taking over the schools. It educates its people as it needs them. It educates theologians as it needs them, it educates lawyers, doctors, as it needs them. Switzerland, for example, needs doctors who have only been educated in Switzerland, at Swiss faculties, because a doctor educated a few hours away cannot practice medicine in Switzerland; and it is the same with philologists, it is the same with everyone. The state, when it has control of education, must of course impose its point of view.

Now imagine, instead of such a state education, an education system that is completely self-governing, an education system that, from the lowest to the highest schools, has as administrators those who are actively involved in this spiritual — the teacher teaching only enough to have free some hours in which he can devote himself to the administration of the educational system; no one else is involved in this administration of the educational system except those who are actively involved. No corporate body has a say in it, no parliament; for what is to be said regarding the training for intellectual life requires specialized training and expertise, requires certain abilities and could only be trained if intellectual life stands on its own ground. As soon as something that arises from majority opinion or from the average view is decreed as law and then passes over into the administrative sphere, the sphere of spiritual education must wither away. And there is an inner connection between the materialistic type of our modern spiritual life and the nationalization of that spiritual life.

You see, you can experience special things there. People cannot always see immediately if they are not familiar with spiritual science, which shows itself through itself, through its entire being: what must be striven for through it can only be striven for in free spiritual life ; it can only be striven for if it comes solely from the personalities, if it is only as good and as bad as the personalities of an age can make it, if one does not succumb to the illusion that There are laws that prescribe how teaching should be done. What use are laws! It depends on the teachers, on the real, concrete teaching personalities; it depends on the people who are involved in teaching, in the spiritual realm, that they also manage this at the same time. If we were to hypothetically assume the sad case that in an age, in a generation, there were only stupid teachers, then this generation would have to be educated in a stupid way. That would still be better than having good laws for the teaching system, and these good laws being treated even worse than when stupidity springs from within the human being. In the spiritual sphere it is necessary that what happens should come out of the abilities of the human being, for in this way it will always be the best conceivable for a given age. That is what matters. That is why it is not immediately apparent that this freedom, this emancipation of spiritual life as one of the links in the social organism, is a necessity. It may happen that very well-meaning, very clever people raise the objection – it comes up again and again – let us say, for example, it is someone, I will say now, in State X – so as not to offend anyone – it is someone in State X, and they are told that it is necessary, the threefold social order, the freedom of spiritual life. He will perhaps say the following: Yes, in the other state Y, Z and so on, it is already as you say, but with us in X, there, there we notice nothing of the dependence of teaching on the government, on the state powers; with us, the education system is not disturbed by the state powers.

Yes, my dear attendees, I would like to say: That is precisely the problem, that people say so, because by saying so, they no longer realize how dependent they are. They are so dependent that their dependence appears to them as freedom. Only dependence goes through their heads. They approve of everything that is put into their heads, and because they obediently follow the state's orders as a matter of course, they do not feel in the least confused by them. They do not even realize what the matter is. That is perhaps the very worst of all, that especially in the intellectual field, but especially in the educational field, it has already come to such a pass that people no longer feel at all how they are dependent, that they glorify this dependence as freedom. Of course, if someone thinks like the pastor who had just preached a sermon and in which he explained that, according to the wisdom of the world, man is best built, a hunchback was waiting for him at the church exit and asked the pastor: “Yes, Reverend, can you tell me that I am also best built?” He replied: “For a hunchback, you are built very well indeed.” Yes, you see, when we speak of freedom of thought to people who perceive dependency as freedom, they tell us: “Yes, we have complete freedom!” That is the one link in the threefold social organism, the free spiritual life.

Just as little as spiritual life can tolerate the schematic classification of the democratic state, in the least because democracy can only lead to the manifestation of average opinions, and average opinions are most intolerable in the free development of intellectual life, just as little as intellectual life tolerates the schematic principle of the state, just as little does economic life. Economic life can only be based on real conditions, just as intellectual life can only be based on human abilities. Spiritual life must work in the way that is possible from the talents of the people of an age; economic life must work in such a way that it can develop fully in this economic life, with expertise, professional competence and involvement in a branch of economic life, so that others who have to do with this branch of the economy can have confidence in those who are involved in it. This means that economic life is only possible if it is built on associative lines, if it is built in such a way that what belongs together in economic life joins together, that economic circles - be they professional circles or circles that face each other, such as production circles, consumption circles, and so on - join together in such a way that they are associated.

Of course, not every circle can be associated in every circle; but it is possible for the whole economic life to be associated in an indirect way. But because the individual economic circles are associated with each other in this way [see blackboard drawing, p. 596], the person who is in any association stands [opposite another] and can gain from the circumstances he faces, through contracts or similar, what is necessary to have the basis for a proper economy. You can never organize economic life, but only associate it. You cannot organize how the individual professions should work and so on from a central location, as Lenin and Trotsky wanted to do, but you can only, by having the professional associations, try to bring them into such economic associations that one supports the other, that one gains trust for one's work from what one learns from the other.

To look at the circumstances realistically is so terribly far from the people of the present. Oh, what irony of facts we are experiencing in our time! We have seen, my dear ladies and gentlemen, that in certain states the blessing of militarism has been pronounced by parliaments, that no one but at most smaller parties has raised objections. It is decades behind us. We have seen, especially during this war, that those who have the least understanding of the situation have once again let loose their decrees out of anti-militarism!

It does not matter at all whether one was right or not, but rather that one knows why one can be right, that one knows the circumstances. And we have seen that today in socialist Germany, for example, a thunderstorm is brewing over militarism, and we see a man who now, in a legislative assembly, says, “Militarism has not only had dark sides, but militarism has brought great benefits to humanity. We have seen how those who went to war learned how to organize; and when they came back, we found that the people who had gone through the school of this war were the best people to organize work in the factories in a military sense. We have experienced that we have obtained a correct hierarchy of people through the training of this war, in that the people of this war have learned to work systematically and to subordinate themselves. We have come to understand the victory of the military order for social life.” – And just a few weeks ago, this man continued in this vein! Who was it? Trotsky in Moscow, justifying the militarization of Russian labor!

Yes, one would like to ask in the face of such things: Is there really no spark of alertness left in humanity today, when it does not look at this stark contradiction of life? Should life go on when these stark contradictions are part of this life? The point is really that, for example, in these 'key points of the social question', nothing else is striven for than that which can arise – it is clearly emphasized at one point in detail – which can arise precisely out of the present institutions. If the people who are involved in these current institutions only begin to set themselves the goal of what the meaning of threefolding is, then one can work in the spirit of threefolding everywhere, if one sets oneself the goal of threefolding, if you know that it can only be a matter of achieving, on the one hand, a free spiritual life, as I have characterized it, and, on the other hand, an economic life that works only out of economic necessities.

You see, it has even become possible to have people together in Stuttgart for a few weeks with whom one could talk about the next requirements of a non-state, free economic life. Not just once, but many times, I said to the people there: Those who will now be called upon to work on this free organization of economic life will soon, when the going gets tough, see that they cannot stop at socialist phrases, at Marxism and so on, but that they will have to work from the specific demands of economic life, and each in his own place; the plant manager, the labor manager, as well as the proletarian, they will have to work, each from his own place, from the point of view of economic life itself. This will bring to light completely different questions than those that are usually raised today, and especially those raised by practice. Just now, people were beginning to realize that, among many other things, it is necessary, for example, to figure out how a certain article in a certain economic area must have a very specific price, a very specific price range, and that the institutions must be set up in such a way that a certain price range is available. I showed people how to achieve these price ranges through arrangements, not through things like, for example, the monetary theorists with their statistics, with their state office, which is all utopian, but how to achieve it through the actual social structure, through what arises from the interaction of the associations. What is the practice today? Today it is practice that something becomes more expensive due to certain circumstances. More pay is demanded, or there is a strike. Because more pay is demanded, other things become more expensive, of course, and then more pay is demanded again. And so what is most important must be taken into account: a certain price level, that which is considered the most trivial by our social circumstances. Today, most people view any price increase with indifference, even if it is ruinous for our lives as human beings.

We were just about to enter into the practicalities, and we cannot make any further progress, ladies and gentlemen, unless as many people as possible develop an understanding of the specific issues. What do you expect to achieve with people who understand nothing of what needs to be done, who only understand what their agitators tell them? Do you think you can bring about a new economic order with them? You can only bring about a new economic order with those who have first gained an understanding of the demands of life itself. Everything else that the “key points of the social question” for a free economic life demand is already contained in this. For what individuals have spoken of, where it has been recognized – and after all, it must be said: the idea of threefolding, a part of it, is recognized – that is even made into an objection by theorists; people always come to me and say: Yes, what you are saying is already wanted here and there! I can only say to people: I would love it most of all if everything I say were already wanted. I am not at all striving to say something new, but rather what follows reasonably from the circumstances!

But that is the essential thing, that the details are demanded here or there, but that it is a matter of summarizing these very details. It is the big picture that is at stake. That is why spiritual science must intervene, because it educates in the big lines. It is right that here and there understanding arises for this or that, but then one must have the opportunity to bring it to bear. And so it also becomes clear to individuals how nonsensical it is when, for example, a judgment is to be made about an issue that should interest industry. Now, in the branches that have been nationalized, judgments are made by the state central representation or the like. That is, a majority of people make judgments that can, under certain circumstances, overrule that small minority who actually understand something about the matter; apart from everything else that is being developed in terms of reciprocity and so on, about which individual, namely western states, provide wonderful opportunities for study, as do southern states. Therefore, some have suggested: Well, we must have parliament, we must have the unified state; so at least for economic life we need industrial committees, professional representations in parliament. Yes, but what matters is that these professional representatives in parliament can first of all really assert for themselves what can then be decided from professional association to professional association, what is necessary; not that everything is mixed up again in one parliament, so that perhaps what is to be decided for this group is decided by the others, who have no say in it. Sometimes one has experienced very strange things in relation to majorities, for example in Austria, which is of course the “model state” for the downfall of the state. Because this Austrian state, one has seen it perish – I lived there for three decades – one has seen it perish if one has seen with open eyes what was actually going on there. In this Austrian state, there was a time when they wanted to revise the existing school law. They wanted to replace the existing school law with a reactionary one. This school law would have been rejected by a minority if conditions had been normal. The only way to achieve a majority was to get the Poles to vote with the other people in favor of this reactionary school law. The Poles had to form a majority with the other reactionaries. The Poles said at the time: “All right, we'll form a majority with you, we'll make the bad school law with you, but our Galicia must be exempted from this bad school law!” So the people came together in the common parliament. There was one community, the Polish delegation, that worked with the others to give the countries of the others, those who did not want it, a school law from which they exempted their own country. Krass stood out in particular at the time. But how could this not be the case in many other areas in a parliament like the Austrian one, which actually only had economic representatives? Because, you see, when a minister in Austria, Giskra, said at about the same time as Huber [in Stuttgart] set out his views: “There are no social issues, they stop at Bodenbach” – this has been discussed several times – people in this country were dreaming of a new era. Dreams came that a new era was needed and that a parliament had to be set up. So they set up the parliament based on four curiae: the curia of the large landowners, the curia of the cities, markets and industrial centers, the curia of the rural communities and the curia of the chambers of commerce – which, due to their special nature, were all economic cooperatives, all economic communities. They then formed the parliament, which made Austrian laws, fabricated rights. It is quite natural that a majority could not be formed by the representatives of the chambers of commerce and the large landowners, and that they made laws that were in their interests, not laws that would have emerged from what has been dawning more and more in humanity in modern times from the feeling of democracy. It is precisely those who take democracy seriously who must separate economic life and intellectual life, which cannot be based on democracy at all, but which arise from factual and specialized knowledge. They must separate economic life and intellectual life must separate economic life and intellectual life from what is legal life in the broadest sense, which can only develop when the mature human being opposes the other mature human being as an equal in parliament. But then only that which concerns every mature human being in relation to every other mature human being as an equal may be decided in this parliament. And the question must always be: it cannot be a matter of professional committees being formed in a democratic parliament and then the decisions being brought about by majority vote, but rather that what is the future action in economic life should emerge from negotiations, from the direct negotiations of economic associations, that which develops out of the essence of economic life itself.

What appears as the threefold social order is not a theory at all, it is not a program at all. I have experienced enough programs. In the 1880s, I used to drink my black coffee after dinner at the Viennese writers' café, the so-called Café Griensteidl. In addition to writers and authors of all sizes, poets, painters and sculptors – each was a great talent, which everyone else denied – social reformers and Marxists also met there. Viktor Adler was always there too. There you could experience the programs at noon and in the evening and at midnight in the most diverse forms. Everyone always knew what was best, and everyone thought the world would become a paradise when their social program was implemented. The opposite of all this program-making is what is striven for by the threefold social organism. Put in a simple formula — what does it actually mean? It means that there are three distinct and separate spheres of interest in the social life of humanity. One of these is the spiritual life. No one has the right to claim that they know how this spiritual life can best be administered; no one has the right to say: I prescribe a program for this spiritual life. If you are grounded in reality, as you are in spiritual science, you will not say this. But one does say: Let this spiritual life be administered by the people who are called to do so, who are actively involved in it, then you can spare yourself your program; then the right thing will come about through what life brings forth. The point is not to set out programs for the threefold social order, but to point out how people must find themselves in life so that from week to week, from year to year, the best arises in life itself. And in the same way, it is a matter of giving economic life a form such that, through economic activity, that which must arise again and again arises. For you see, the most absurd thing of all is to draw up social programs that are supposed to apply forever. Because the social question arises once and for all, but it cannot be solved overnight. The social question is a certain kind of living condition, it is a human question, and the only way to solve it is to organize life in such a way that it is continuously resolved, so that from week to week, from year to year, from decade to decade, there are always people who can bring about what can solve the social questions. The social question cannot be solved all at once, but must be solved continually throughout life. But for this it is necessary that this life should be such that the people who are called to solve it develop out of this life.

Apart from economic and spiritual questions, there are still those that simply arise between people who have come of age. These are decided democratically. They are the legal questions in the broadest sense. That is what life itself demands: that is, we must not formulate a program or develop a theory, but we must reflect on how people should live together so that life can be shaped. Today we cannot discuss whether it is already too late for European civilization, or whether there is still time for people to come together in this way. But we should keep saying to ourselves: the social question has not been grasped in its true form because the essential thing has never been expressed at all, because it was always believed that programs had to be found or institutions had to be devised, whereas it would have been necessary to communicate in such a way that humanity would have formed common interests where life demands common interests. If economic life is, of course, to stand on its own feet today – we cannot demand that tomorrow the people who are inside, who are now full of liberal, socialist or conservative ideas, should judge from the point of view of economic requirements. In the 1950s and 1960s, this would have been possible to a high degree. Today, far too much confused stuff has entered people's heads. But that is not for us to decide; instead, we muster the will to ensure that the right thing happens even today. But we should keep an eye on how, by diverting attention to completely different areas instead of coming together in the face of aligned interests, we have to divert things to completely different areas. Let us assume, hypothetically at first – which, of course, is a hypothesis today – that people, regardless of whether they are supervisors or employees, are fully involved in economic life and have been accustomed to deciding economic issues based on economic facts for some time. Then, even if it took a generation, a commonality of interests would have formed, which must exist, for example, when those who are producers have to work together. The worker and the foreman both have the same interest, if only the same interests are cultivated. The worker and the foreman do not have different interests with regard to, for example, remuneration; they have the same interests. But in order for their feelings to be fulfilled by these same interests, they have to oversee economic life. You can only oversee it if you can learn about one association by having something to do with the next association, which in turn has something to do with the next one [and so on], so that a network of relationships of trust is formed. You can only learn what the true interest is in this way. Instead, true interests are carried out of all this. The people who are work managers stand there [in the blackboard drawing: filled circles ), the employees stand there [in the blackboard drawing: open circles ). The foremen will stand there, the employees will stand there, and so on, and so on. And just as the party forms itself in parliament – what is together here in real work stands together, separated by party lines, fighting each other – an unnatural relationship, a nonsensical relationship when considered in terms of life! Why? Because economic life is not separate, does not live in its independence, but those who work in it organize themselves into parties according to completely different aspects, into parliamentary parties. If life here has nothing to do with anything other than what concerns all people of legal age as equals, which has nothing to do with what arises within economic life itself, then it is impossible for that which wants to develop into our time.

These things are found difficult to understand. Those who find them difficult to understand say: Yes, it is not clear. Yes, my dear audience, this is just life, and what is from life requires that those who want to understand it look at life. But today people no longer look at life, today they look at their prejudices. One person has acquired his prejudices from Marx, another from the liberal or social-democratic leaders, a third from the pastor, and so on and so forth. Today they only look at what is theory, what they only call practice. And so today one senses something of what individual people have actually felt for a long time.

You see, something strange happened to me. I gave a lecture in Stuttgart and also here in various places in Switzerland, in which I said, based on the matter: Today, instead of an original spiritual life, we have a phrase that is very close to the lie; instead of a real legal life, we have only convention. Something similar could perhaps still happen in relation to these things. But now I have spoken about the third area, about the economic, and I have said: in the economic sphere we do not have a real practice of life, not that which grows out of economic conditions, but mere routine. Now you think that is what I said, and today I read – namely, only today I read this Huber, really, I am not trying to pin something on you that is not true, I really read him today – and there I read in this Huber – he has invented certain corporate interests, I read in this Huber: “But where in our empire?” — says the 1869 in Stuttgart —, “where are the men who can make these arrangements?” And then he continues and says: “Least of all do we find them among practitioners, among those who call themselves practitioners, because today nothing but routine prevails there.” And – he says – we would need at least ten [men]. “But when I look around,” he says, “I want to exempt his majesty right away (he is, as people were then, loyal, a very loyal gentleman), but since he is out of the question anyway, not only are there not ten, but around the steps of the throne and everywhere outside there is not even one.”

I don't know, I couldn't quickly examine the extent to which the man was right for the year [18]69; but in our present circumstances, one has every reason to seek out those who at least have a heart and mind for studying and responding to the real circumstances. That is what is at stake today. We need people who recognize that a renewal of intellectual life and a reorganization of economic life on its own foundations are absolutely necessary. We need this because we have to relieve the state, which then forms the third link of the threefold social organism with its legal and related relationships. Everything in more detail can be found in my book “The Key Points of the Social Question”. We need this third link, which throws the others to the left and right; in short, we need the structure of the social organism from which a structure of the human being can emerge that is suited to the difficult, extraordinarily complicated and difficult conditions of the present, which will become even more complicated and difficult in the near future.

That is why I wanted to draw attention to this again today: that an impulse in the social sphere does not come from Dornach here with a spiritual-scientific movement through an arbitrary act, not through the arbitrariness of an individual [person] and not through the arbitrariness of the Anthroposophical Society, because it is actually true what individual people have repeatedly and repeatedly come to realize in recent decades: Things can only improve if we undertake a fundamental transformation of our entire spiritual life. But this transformation must not remain a mere theoretical demand, it must not be expressed only in idealistic terms, it must not shrink back from really presenting to the world a spirit such as has not been known before. Many people today can talk about the spirit. But it is not a matter of talking about the spirit, but of giving positive, concrete spirit. Positive, concrete spirit must be creative, creatively also in economic life. The time must be considered over when people said: Economic life is external, the spiritual world is not involved in it, it is found precisely when one departs from economic life, when one leaves the coarse material, when one ascends to the spiritual in higher regions. The time when people spoke in this way, that is the time that brought about rivers of blood in Europe. And the people who still speak from their pulpits today: 'Return to the old Christianity!' — to them we must say again and again: If we return to you, we can indeed start again — with the things that finally led us to 1914. It is a matter of having the courage to really present the new spirit to people. But then we must also be serious about it. Today, people approach us and say, 'So, what is being done in Dornach in the economic sphere?' Let us say, for example, that someone who is involved in economic life in America says, 'It's all very well to be working on the economy in Dornach; if they know how to do it, they should tell us.' This would imply that we are demanding a program. But here we are not working with programs, with things that are alien to life, but here we are seeking to create life. Therefore, no one can demand of us that we find a program to be implemented by this or that American bank, but here it is a matter of creating a center of life that is a real, living center around which people must organize themselves. Therefore, the American bankers must be told: It does not depend on you working out your program through your bank, which is given to you from here; but it depends on you centering what you do around Dornach, that you seek union with Dornach. Because it is not about issuing lifeless programs, but about creating a real center that must create as such. Here one cannot merely study; from here one should work.

The essential thing is that everything that comes from here is seen as life, not as theory, not as thought, not as idea. Therefore, those who go to Dornach or to the Waldorf School to see how things are done, how they themselves can do it, will not get it right. Rather, those who understand: Here a beginning has been made, here a start has been made. One must work together with that with which the start has been made, not with a theory but with life. In working together, ladies and gentlemen, we can find ourselves with all the people of the civilized world today - but in living together.

We must once and for all make it clear that the spirit does not live in empty thoughts, not in abstractions. And because we want to assert here that the spirit does not live in abstractions, that the spirit is a living thing, we cannot satisfy the person who only wanted to seek out what abstract thoughts are, which could now be realized in any way , but we can only satisfy those who understand that we must work together in the sense in which it is characterized, as it is suggested - but not programmatized - in the “Key Points of the Social Question” and the next issue of “The Future”. Not just lecturing from here that the mind is a living thing, but the living mind should be sought. We will see whether there is enough understanding in the world for the fact that the living spirit, not the abstract spirit, must be sought, that we must seek for an improvement of the future, for a true construction not just any abstract idea, but [that we must seek] the living spirit. (Lively applause.)

Discussion

Rudolf Steiner: Ladies and Gentlemen, is there perhaps someone here who has a question to ask orally or something to say? Two questions have been submitted in writing (about the “threefold state”; question of whether a school association should have a say in the free spiritual life of the “threefold state”).

Now, esteemed attendees, sometimes it is necessary for me to become a terrible pedant, which I otherwise abhor, for the sake of the matter! The state is conceived of as one of the three limbs of the threefold social organism, and it is actually impossible to say: the threefold state. It can be tolerated for the sake of expediency, but attention must also be drawn to such things from time to time. I am saying this because the question here explicitly mentions “the threefold state”.

Now, questions are understandably asked from the present consciousness, and that is ultimately quite right. But if you want to look at life, you have to realize that life is a process of becoming, and that some things that are desirable may only happen after a long time, but that, if the courage is there, they may also happen relatively quickly. And so one must also consider the questions a little, must consider that questions are asked from the circumstances of the present, perhaps even from the very close circumstances of the future, but in a form that can no longer be asked. Not this question, in particular. Because, believe me, it will be a matter of the spiritual life being administered by those who are alive in it. Those who are truly alive in it will naturally have to ensure that all that can in any way be favorable to their decisions is fully incorporated into them. Now imagine that I am a primary school teacher and a child enters the first class at the Waldorf School. It would be perfectly natural for the school to proceed in the same way as a sensible doctor would, who, when a case of illness arises, does not make a snap judgment but familiarizes himself with the biography of the patient. You have to get to know and read the biography when you get a schoolchild in order to know what the child has been through so far. The best way to get to know the child is, of course, to talk to the mother, although the father should not be left out completely. But here only the mothers are asked. Take just one small point from what I said today about the free spiritual life. Take seriously the fact that this free spiritual life will bring to fruition all those factors that make this free spiritual life possible. What follows from this? It follows inevitably that mothers will be drawn into it. This is self-evident! But we should not want to transfer to the free spiritual life what has so terribly emerged bit by bit in the old spiritual life. When something occurred somewhere, no matter how trivial, you could hear everywhere: Yes, a law should be made. People had nothing else on their minds but: a law should be made. A law should be made for everything! So I took the liberty of saying in a lecture in Nuremberg: What is the ideal of the modern person? And I characterized this there in such a way that I said: Man actually only wishes nowadays that he is always accompanied in his life by a policeman on his left and a doctor on his right; so that he has the doctor for the time of illness, and the policeman or another faculty takes care of the other half of life. That is precisely what we want to achieve with such a social organism: to enable people to take care of themselves, to produce, as a matter of course, what is needed for the laws that the philistines want everywhere. I know that today people usually say in such a case: Yes, but people are not yet mature enough for that. For me, this and many other things are precisely the reason why, when someone tells me: People are not yet mature enough for that, I answer that two things result from this; firstly, that he considers himself mature, and secondly, that he is certainly not mature when he thinks that he understands this, but that the others are not yet mature for it, that he is therefore judging from a subconscious self-knowledge that is not alive in his consciousness. It is not a matter of waiting for people to mature, because we can wait until the end of the days on earth, but rather of seizing the moment and then waiting to see what happens under the circumstances. When people mature, some questions simply resolve themselves out of the circumstances.

The other question that has been asked here is: “Can any of the forms of association that are common today, a labor cooperative or an individual company, be considered particularly suitable as a starting point for the associative form?”

Now, my dear attendees, consider life in its becoming again. Consider it in such a way that it is constantly transforming itself, just like the organism itself, until a certain degree of stationarity is initially achieved in one area or another, then remains for a period of time, and then dies off. You will find it already hinted at in the 'Key Points of the Social Question'. What we have today should initially be the starting point. It cannot be any different. Today we have joint-stock companies; indeed, we even set them up. We have set one up in Stuttgart. So we set them up ourselves, are in the process of setting one up here, as humanities scholars. We are building everywhere on what already exists. We are not talking about some utopian fantasy, but want to build on what already exists. Then we might have all sorts of associations emerging from what already exists: cooperatives, joint-stock companies, I don't know what all, and we are only looking for the associations. [See blackboard drawing, p. 597]

But the fact that these associations enter associative life means that they change again, and that the joint-stock companies will take on a different form when associative life awakens. The cooperatives will also take on a different form. It does not matter - suppose there were a corporation here that was abominable, it would also associate. By itself it is abominable; but by being placed in the network of association, it is constantly influenced, gradually carried along by what arises from associating, and in time becomes something quite different, or perishes. For us, it is not a matter of abolishing something, but of accepting things as they are. And if something is bad, then it naturally perishes. But to abolish something through laws can never be the issue.

That is what weighs most today, that healthy thoughts must first enter human souls! You see, I would like to say this, although it was already hinted at in the lecture: the fact is that what hurts most today is that for a long time no effort has been made to build the bridge across the gulf between the classes. What concern did they have for the fate of the proletariat during the long decades of the second half of the nineteenth century? Basically, they watched what was happening; they didn't care much about it, except that they sometimes heard in larger cities that people said: There's a house again where they're having thicker shutters made because they're afraid something will break out soon! – At most, people were concerned about such things in this way. But no one sought to create a vibrant life that would have been the basis for understanding.

In my “Key Points of the Social Question in the Necessities of Life in the Present and Future,” you will find an indication of how the worker in each factory should actually be led through the entire process of production, introduced to the knowledge of the raw products, and made familiar with the path the product takes, so that he has a common interest with the plant manager and takes an interest in it. Today, of course, this is still very difficult, and even if it is aspired to, it cannot be achieved overnight! It is still very difficult today for the very reason that you can experience being in a company and getting along very well with one or two workers; you get along very well with them. But when it comes to making a decision, they say to you: Yes, but I can't have the same opinion, I have to have the opinion that my union dictates to me. That's just how people are today. But why have they become like that? They have become like that because in the leading circles, where leadership should have remained, there was no desire to get to know the world. Yes, they said they wanted to get to know it, they gradually did something out of their ideas. But the one who has gotten to know it knows even more about the things.

From the years when I was a teacher at the Workers' Education School, which was basically a Social Democratic institution, I could see how the plant managers knew absolutely nothing about what was going on among the workers, and I could see how they were not interested in it either. What I am saying now may be seen as an exaggeration, because one is in the same case as the one who says that laws should... [illegible in shorthand] and so on, and so on. The states may want to stifle intellectual life, but here in X we feel no such oppression. Just as they closed their eyes there, closed for decades to what was actually coming! At most, they locked people up. But what matters is that a person really gets to know life. And that is still missing today to the utmost degree. That is one thing I would like to say in response to such questions.

From what is said, one can tell everywhere that people only know a small circle. That will change. Just consider what I said in response to...; the people were not stupid at all: here he comes and asks, and the arguments that were put forward were very clever; but they could not know anything about what is explained when one is inside a factory. Through the associations that arise more and more, where one is in a lively exchange, where one does not have to check first, but where one knows how far trust can be placed in things, one's own experience teaches what can be learned. That is what you need for your judgment. Until now, you could only judge according to prejudices and therefore judged by the by. And economic experience is given by those principles of association that I spoke of in my “key points”. That is what matters.

Does anyone still have a question?

Emil Molt, Stuttgart: I don't know whether it is allowed, whether there is still time to ask a few questions, because I don't know whether here in Dornach there is a rule that when social questions are discussed there is neither time nor clocks; but for us in Stuttgart it is the case that we can really talk without time. I would now like to tie in with what has just been said.

Especially if you are a working person involved in the threefold order, then it weighs heavily on your soul, especially in recent times, that you have had so few points of attack to implement the threefold order in reality. Last year, as has also been mentioned this evening, we tried to to put the threefolding into practice through the proletariat, and in doing so, we did not, however, disregard the fact that bourgeois circles, above all among these circles, should also become acquainted with the matter. The success has been described this evening. The parties have withdrawn their sheep, and the employers have rejected us from the start. Our work continued. Something left over from working with the proletariat is always like this: the proletarian side in particular is still showing us the judgments that, for example, all the meetings that have now been held by associations, parties and so on are so terribly boring and full of empty phrases. We are told this by the proletariat in particular, that it was a different time, when Dr. Steiner in Stuttgart still had something to tell us about the issues, about the social issues.

But we do find that the proletariat in general is not sufficiently mature to fully grasp the core issues. And we find, on the other hand, that the business community simply makes it impossible by dismissing anyone who works intensively in this direction as a Spartacist or Bolshevik.

We always ask ourselves: What can be done, especially now, not only to get the threefold order into people's heads, but above all to introduce it into practice? And here I would like to, because the question is actually always coming up again and again, especially now that in Germany [...] is such a way that employers would rather cling to big capitalism than to implement social progress, and on the other hand, the trend is so strongly to the right that we have to take that into account. They have a completely different view of things. In these times, people who dedicate their entire being to the threefold order are repeatedly shaken by the question: What has to happen to implement the threefold order of the social organism before it is too late, before it is impossible, before civil wars and economic chaos occur? In this regard, the one who is asking the question feels a particularly heavy burden on his soul from posing this question, and he would be grateful for an answer.

Rudolf Steiner: If I have understood the question correctly, it is this: How is it possible today to introduce anything practical at all into the world in the field of threefolding, given the resistance that is ultimately brought from all sides to the threefolding of the social organism?

This question is, of course, the one that weighs on one. But on the other hand, this question is based on a completely different one that must not be ignored. That is precisely the question: how do you approach something in a truly living way? And I have basically already hinted at something in answer to this question very quietly between the lines in the lecture, by saying: Of course we have also made mistakes. And that is true. We have not yet grown out of the child's shoes in the practice of the threefold social organism. For example, I want to draw attention to the following.

If you want to have a living effect, if you want to promote something in life, then it is important to really work out of life and try to understand life. Now, the situation today is that when one speaks before a proletarian assembly, one has the choice of either speaking in the language of the proletarians about what is ultimately for the good of the proletarians, developing it out of the ideas that the proletarians have. And I have always tried to do that. Or you can do the other: you talk from a general theory, you say this and that must happen – then you are thrown out the door! Because the proletariat today is very quick to make its decision.

Now, that actually never happened in Stuttgart, that we were thrown out the door; but something else happened. You see, I naturally spoke in such a way everywhere that I was not thrown out the door, because I would not have considered it very beneficial – I don't just mean because of the small abrasions that can happen, but because then you can't achieve anything, right, you can't achieve anything from outside the door! I didn't speak in such a way that you were thrown out the door. But then it is known that I said this or that in this or that meeting. Then I spoke to someone who was even a minister, and to him I said in all my innocence: Just wait and see what comes of it. It's not about throwing things in people's faces that make them angry, but about getting people to work with you.

So we wait until we are ready to work together. Then what must be the arithmetic mean of one opinion and the other, will perhaps emerge, or the others will be converted to your opinion, and so on. But we have to work from life.

And I was inclined to do that too! So you just face things like that. You get angry when you hear that something has been said somewhere that only differs in form from what you are used to hearing; and in this regard, you see, we really have made mistakes. For example, I gave a lecture to the workers at the Daimler factory that could only have had a favorable effect if it had been understood in this way – it was spoken for the workers at the Daimler factory, it was spoken in their language.

Well, unfortunately it is the custom in our circles that it is always demanded, and it cannot be resisted, that everything that is spoken in front of any audience should now be printed with skin and hair and should also be readable for everyone else out of context.

Yes, my dear attendees, that is simply not on! And you should realize that it is not on. It is not possible for something like that to happen. We should refrain from broadcasting what I say to a particular audience to the whole world lock, stock and barrel, because it can only be understood in context. Therefore, I understand very well that I received a letter from Nuremberg from a bourgeois pastor who, of course, could not think the way a worker at the Daimler factory can think now, for example. It may happen that people come together when they really work. But it is quite natural that he was angry about the lecture at the Daimler factory, that it is so and must be so! But it is really not about me giving a lecture to excite the delight of a Nuremberg bourgeois pastor, but about working in a lively way, about bringing the proletariat to where it should be for its own good, in cooperation with the other circles, someday.

That is what we want to put into practice. It must be clearly understood that we are not speaking theoretically here, but as life demands, never taking anything for granted that misses the truth, but saying what life demands.

But now, I would say, everything of this kind must not be schematized. It would also be wrong to schematize it. Suppose I were to give a lecture here on Thomism, on Thomas Aquinas, and a socialist were to come who had never heard of the context. Well, he would naturally be furious about it. There is no way to prevent him from becoming angry at the public lecture. But the practical work must nevertheless be done differently than we have done it so far. One has to understand that there is differentiation in life. And so it is important that we first really agree on this preliminary question: How do we get together a number, a sufficiently large number of people – we don't have that yet – who really show that things have now reached the point where it can be seen that people no longer even speak a language that can be understood by each other, and that one must rise above what is spoken on the one side and on the other side on the party sides. Above all, we must work to spread our views, and only when we have a sufficiently large number of people will we be in a position to introduce our views further into contemporary universal life.

It is the same with all things that depend on willpower. You can see that life can only give you opportunities to become pessimistic from day to day. But one must will optimistically; one must will in such a way that what one sets out to do will happen. After all, free human will does not consist of always saying, “This cannot happen and that cannot happen”; rather, it is a matter of knowing what one wills and working in the direction of that will. And that is the only thing we can really do in the first instance, each in our own place. Then an extraordinary amount will happen; there is an objective difficulty in putting the threefold order into practice as a whole.

You see, my “Key Points of the Social Question” have grown out of decades of observation of European life in all its aspects. They have grown entirely out of practical life. And I am convinced that if the practitioners were to take them up, it would be best to reach an understanding. The reason why no agreement can be reached is not that the practitioners have not got into the habit of checking what is said on the basis of practice, but because they say: reform ideas in a book! Books contain theories, so it is a theory. People do not read the book. If they read and study it, they would see that it is different from other books. So this objective difficulty is a factor. Unlike all other similar books, this book, 'The Core of the Social Question', is a book of life. It is the product of decades of observation; there is nothing invented in it. Therefore, it does not come across in such a way that one could say it is easy to understand, like a newspaper article. But I would never want to admit that this book, for example, cannot be made understandable to everyone in serious work. I think it is also the case with this book that I found that theater directors always said: Yes, we won't get an audience with this play, we have to give other plays - which they imagined should get an audience. I have had the most extraordinary experiences there. For example, I met a theater director who was talked into a play; he gave it a try, and he was completely convinced, he only did it out of complaisance. And one evening he did it – and it was a failure. He bet his wife, who had a different opinion, he bet her the entire royalties that were coming to him. The wife bet him that if the play went well, she would get the royalties. Well, the man lost his bet, the play became one of the best-visited plays. So he said in his theater language: At the theater, you can fake everything, you can fake criticism, you can fake approval, you can fake everything, just not the box office. You can't fake the box office. At least it doesn't help if you fake the box office.

This is basically how it is when you say that something cannot be made understandable. It can be made understandable if you just find the right way of doing it. And I can't really go into the question of why it was said in Stuttgart that the evenings were interesting back then when I was there and then they became boring; but I would like to bring this matter into what I would call a direction of will. It is really not a matter of brooding over why things are the way they are, but of trying to find ways and means to make things understandable, to make things popular, and above all, not to harbor illusions. It is no different than that we first need a sufficiently large number of people who understand our ideas; then it will work. But we must never sit back and do nothing; we just have to work. And I believe we will find understanding if we do not shut the door on ourselves too easily by acting not out of life but out of our prejudices. We must not throw every theory in everyone's face, but we must speak to everyone in their language; not because we think they are more stupid than we are, but because it is sometimes difficult for us to speak in their language when they are cleverer than we are; but even then we should try to speak in their language, even if they are much cleverer than we are in their field.

Perhaps it is necessary for us to develop and maintain a real life practice for the promotion of the threefold social organism.

Emil Molt: Perhaps I can correct something about the boring evenings that were party meetings. The proletarians have learned to see that party meetings in particular are full of the most outrageous nonsense, and that it was different in the old days at the trade union building than it is now, when we still organized lectures for the public.

Rudolf Steiner: I just wanted to say that I understood that the evenings back then were interesting and that afterwards the party line was followed, of course not by our people. That's not what I meant, but what I meant was that it doesn't help us if people realize that they have got to know something better. It does speak well for the people when they realize this, but it does not help us if they do not follow us. We only have an influence on them if they put into practice what they have decided. Don't you agree, you see, with us the meetings were interesting. But they don't go to us, but to the others. This just goes to show that, above all, it must be considered how people are like a flock of sheep, how they simply follow their leaders, no matter whether they talk boring stuff or not. They also vote for their leaders when it comes to something, and they follow the training. And we have no illusions about this. It is no use just holding interesting meetings for the people; it only helps if we manage to throw out the leaders and lead the people. That is the experience. Of course, it takes time, and many other things are needed; but here too we have made mistakes, we have negotiated too much with the leaders. We should not have done that. Because we should have been clear about it from the very beginning: the people do not want to understand us and cannot understand us. And so it is in many different ways that we should and want to first acquire the full practice of life.

So I beg you not to think that I meant that our meetings have become boring; rather, I meant that this judgment is of no help to us. What good does it do to enter into a discussion about a judgment that is unfruitful in people? It doesn't help at all.

You see, I knew a Catholic priest very well. He often walked with me – I was still at school – for almost an hour, the way I had to make from school to home. In that place, there were often Jesuit sermons. And the pastor talked with me, even though I was still quite young, actually quite sincerely. I said to him at the time, out of all naivety: Yes, Reverend, how is it that you don't preach the sermons yourself? You only need to do that for the same community every Sunday. Why do you bring the Jesuits over for that? That's not necessary. - He replied: That's right, but it is necessary to talk the cabbage into people; only in this way are they good. And I won't talk it into them myself, they can't ask me to!

So what use is it for a person to understand something if they act differently because of the social structure in which they live! That is precisely what we have to come to, to understand life without illusion, completely soberly, even though we aspire to the highest heights of spiritual life. - I don't know if I have answered the question exhaustively.

Emil Molt: Certainly, Doctor.

Rudolf Steiner: Is there anything else that needs to be asked? Emil Molt: I have already pointed out that in Stuttgart it was not the custom to go home so soon after meeting someone.

Rudolf Steiner: Well, here there seems to be a tendency to

go home and go to bed. So I bid you all good night.