The Rudolf Steiner Archive

[See GA 259 for Rudolf Steiner's introductory words given immediately before this lecture concerning the burning of the first Goetheanum. —rsarchive.org]

In my last lecture, I said that one root of the scientific world conception lay in the fact that John Locke and other thinkers of like mind distinguished between the primary and secondary qualities of things in the surrounding world. Locke called primary everything that pertains to shape, to geometrical and numerical characteristics, to motion and to size. From these he distinguished what he called the secondary qualities, such as color, sound, and warmth. He assigned the primary qualities to the things themselves, assuming that spatial corporeal things actually existed and possessed properties such as form, motion and geometrical qualities; and he further assumed that all secondary qualities such as color, sound, etc. are only effects on the human being. Only the primary qualities are supposed to be in the external things. Something out there has size, form and motion, but is dark, silent and cold. This produces some sort of effect that expresses itself in man's experiences of sound, color and warmth.⁵²

I have also pointed out how, in this scientific age, space became an abstraction in relation to the dimensions. Man was no longer aware that the three dimensions—up-down, right-left, front-back—were concretely experienced within himself. In the scientific age, he no longer took this reality of the three dimensions into consideration. AS far as he was concerned, they arose in total abstraction. He no longer sought the intersecting point of the three dimensions where it is in fact experienced; namely, within man's own being. Instead, he looked for it somewhere in external space, wherever it might be. Thenceforth, this space framework of the three dimensions had an independent existence, but only an abstract thought-out one. This empty thought was no longer experienced as belonging to the external world as well as to man; whereas an earlier age experienced the three spatial dimensions in such a way that man knew he was experiencing them not only in himself but together with the nature of physical corporeality.

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The dimensions of space had, as it were, already been abstracted and ejected from man. They had acquired a quite abstract, inanimate character. Man had forgotten that he experiences the dimensions of space in his own being together with the external world; and the same applied to everything concerned with geometry, number, weight, etc. He no longer knew that in order to experience them in their full living reality, he had to look into his own inner being. A man like John Locke transferred the primary qualities—which are of like kind with the three dimensions of space, the latter being a sort of form or shape—into the external world only because the connection of these qualities with man's inner being was no longer known.

The others, the secondary qualities, which were actually experienced qualitatively (as color, tone, warmth, smell or taste,) now were viewed as merely the effects of the things upon man, as inward experiences. But I have pointed out that inside the physical man as well as inside the etheric man these secondary qualities can no longer be found, so that they became free-floating in a certain respect. They were no longer sought in the outer world; they were relocated into man's inner being. It was felt that so long as man did not listen to the world, did not look at it, did not direct his sense of warmth to it, the world was silent. It had primary qualities, vibrations that were formed in a certain way, but no sound; it had processes of some kind in the ether, but no color; it had some sort of processes in ponderable matter (matter that has weight)—but it had no quality of warmth. As to these experienced qualities, the scientific age was really saying that it did not know what to do with them. It did not want to look for them in the world, admitting that it was powerless to do so. They were sought for within man, but only because nobody had any better ideas. To a certain extent science investigates man's inner nature, but it does not (and perhaps cannot) go very far with this, hence it really does not take into consideration that these secondary qualities cannot be found in this inner nature. Therefore it has no pigeonhole for them. Why is this so?

Let us recall that if we really want to focus correctly on something that is related to form, space, geometry or arithmetic, we have to turn our attention to the inward life-filled activity whereby we build up the spatial element within our own organism, as we do with above-below, back-front, left-right. Therefore, we must say that if we want to discover the nature of geometry and space, if we want to get to the essence of Locke's primary qualities of corporeal things, we must look within ourselves. Otherwise, we only attain to abstractions.

In the case of the secondary qualities such as sound, color, warmth, smell and taste, man has to remember that his ego and astral body normally dwell within his physical and etheric bodies but during sleep they can also be outside the physical and etheric bodies. Just as man experiences the primary qualities, such as the three dimensions, not outside but within himself during full wakefulness, so, when he succeeds (whether through instinct or through spiritual-scientific training) in really inwardly experiencing what is to be found outside the physical and etheric bodies from the moment of falling asleep to waking up, he knows that he is really experiencing the true essence of sound, color, smell, taste, and warmth in the external world outside his own body. When, during the waking condition, man is only within himself, he cannot experience anything but picture-images of the true realities of tone, color, warmth, smell and taste. But these images correspond to soul-spirit realities, not physical-etheric ones. In spite of the fact that what we experience as sound seems to be connected with certain forms of air vibrations, just as color is connected with certain processes in the colorless external world, it still has to be recognized that both are pictures, not of anything corporeal, but of the soul-spirit element contained in the external world.

We must be able to tell ourselves: When we experience a sound, a color, a degree of warmth, we experience an image of them. But we experience them as reality, when we are outside our physical body. We can portray the facts in a drawing as follows: Man experiences the primary qualities within himself when fully awake, and projects them as images into the outer world. If he only knows them in the outer world, he has the primary qualities only in images (arrow in sketch). These images are the mathematical geometrical, and arithmetical qualities of things.

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It is different in the case of the secondary qualities. (The horizontal lines stand for the physical and etheric body of man, the red shaded area for the soul-spirit aspect, the ego and astral body.) Man experiences them outside his physical and etheric body,⁵³ and projects only the images into himself. Because the scientific age no longer saw through this, mathematical forms and numbers became something that man looked for abstractly in the outer world. The secondary qualities became something that man looked for only in himself. But because they are only images in himself, man lost them altogether as realities.

As few isolated thinkers, who still retained traditions of earlier views concerning the outer world, struggled to form conceptions that were truer to reality than those that, in the course of the scientific age, gradually emerged as the official views. Aside from Paracelsus,⁵⁴ there was, for example, van Helmont,⁵⁵ who was well aware that man's spiritual element is active when color, tone, and so forth are experienced. During the waking state, however, the spiritual is active only with the aid of the physical body. Hence it produces only an image of what is really contained in sound or color. This leads to a false description of external reality; namely, that purely mathematical-mechanistic form of motion for what is supposed to be experienced as secondary qualities in man's inner being, whereas, in accordance with their reality, their true nature, they can only be experienced outside the body. We should not be told that if we wish to comprehend the true nature of sound, for example, we ought to conduct physical experiments as to what happens in the air that carries us to the sound that we hear. Instead, we should be told that if we want to acquaint ourselves with the true nature of sound, we have to form an idea of how we really experience sound outside our physical and etheric bodies. But these are thoughts that never occurred to the men of the scientific age. They had no inclination to consider the totality of human nature, the true being of man. Therefore they did not find either mathematics or the primary qualities in this unknown human nature; and they did not find the secondary qualities in the external world, because they did not know that man belongs to it also.

I do not say that one has to be clairvoyant in order to gain the right insight into these matters, although a clairvoyant approach would certainly produce more penetrating perceptions in this area. But I do say that a healthy and open mind would lead one to place the primary qualities, everything mathematical-mechanical, into man's inner being, and to place the secondary qualities into the outer world. The thinkers no longer understand human nature. They did not know how man's corporeality is filled with spirit, or how this spirit, when it is awake in a person, must forget itself and devote itself to the body if it is to comprehend mathematics. Nor was it known that this same spirituality must take complete hold of itself and live independently of the body, outside the body, in order to come to the secondary qualities. Concerning all these matters, I say that clairvoyant perception can give greater insight, but it is not indispensable. A healthy and open mind can feel that mathematics belongs inside, while sound, color, etc. are something external.

In my notes on Goethe's scientific works⁵⁶ in the 1880's, I set forth what healthy feeling can do in this direction. I never mentioned clairvoyant knowledge, but I did show to what extent man can acknowledge the reality of color, tone, etc. without any clairvoyant perception. This has not yet been understood. The scientific age is still too deeply entangled in Locke's manner of thinking. I set it forth again, in philosophic terms, in 1911 at the Philosophic Congress in Bologna.⁵⁷ And again it was not understood. I tried to show how man's soul—spirit organization does indeed indwell and permeate the physical and etheric body during the waking state, but still remains inwardly independent. If one senses this inward independence of the soul and spirit, then on also has a feeling for what the soul and spirit have experienced during sleep about the reality of green and yellow, G and C-sharp, warm and cold, sour or sweet. But the scientific age was unwilling to go into a true knowledge of man.

This description of the primary and secondary qualities shows quite clearly how man got away from the correct feeling about himself and his connection to the world. The same thing comes out in other connections. Failing to grasp how the mathematical with its three-dimensional character dwells in man, the thinkers likewise could not understand man's spirituality. They would have had to see how man is in a position to comprehend right-left by means of the symmetrical movements of his arms and hands and other symmetrical movements. Through sensing the course taken, for example, by his food, he can experience front-back. He experiences up-down as he coordinates himself in this direction in his earliest years. If we discern this, we see how man inwardly unfolds the activity that produces the three dimensions of space. Let me point out also that the animal does not have the vertical direction in the same way as man does, since its main axis is horizontal, which is what man can experience as front-back. The abstract space framework could no longer produce anything other than mathematical, mechanistic, abstract relationships in inorganic nature. It could not develop an inward awareness of space in the animal or in man.

Thus no correct opinion could be reached in this scientific age concerning the question: How does man relate to the animal, the animal to man? What distinguishes them from one another? It was still dimly felt that there was a difference between the two, hence one looked for the distinguishing features. But nothing could be found in either man or animal that was decisive and consistent. Here is a famous example: It was asserted that man's upper jawbone, in which the upper teeth are located, was in one piece, whereas in the animal, the front teeth were located in a separate one, the inter-maxillary bone, with the actual upper jawbone on either side of them. Man, it was thought, did not possess this inter-maxillary bone. Since one could no longer find the relationship of man to animal by inner soul-spirit means, one looked for it in such external features and said that the animal had an inter-maxillary bone and man did not.

Goethe could not put into words what I have said today concerning primary and secondary qualities. But he had a healthy feeling about all these matters. He knew instinctively that the difference between man and animals must lie in the human form as a whole, not in any single feature. This is why Goethe opposed the idea that the inter-maxillary bone is missing in man. As a young man, he wrote an important article suggesting that there is an inter-maxillary bone in man as well as in the animal. He was able to prove this by showing that in the embryo the inter-maxillary bone is still clearly evident in man although in early childhood this bone fuses with the upper jaw, whereas it remains separate in the animal. Goethe did all this out of a certain instinct, and this instinct led him to say that one must not seek the difference between man and animal in details of this kind; instead, it must be sought for in the whole relation of man's form, soul, and spirit to the world.

By opposing the naturalists who held that man lacks the inter-maxillary bone Goethe brought man close to the animal. But he did this in order to bring out the true difference as regards man's essential nature. Goethe's approach out of instinctive knowledge put him in opposition to the views of orthodox science, and this opposition has remained to this day. This is why Goethe really found no successors in the scientific world. On the contrary, as a consequence of all that had developed since the Fifteenth Century in the scientific field, in the Nineteenth Century the tendency grew stronger to approximate man to the animal. The search for a difference in external details diminished with the increasing effort to equate man as nearly as possible with the animal. This tendency is reflected in what arose later on as the Darwinian idea of evolution. This found followers, while Goethe's conception did not. Some have treated Goethe as a kind of Darwinist, because all they see in him is that, through his work on the inter-maxillary bone,⁵⁸ he brought man nearer to the animal. But they fail to realize that he did this because he wanted to point out (he himself did not say so in so many words, but it is implicit in his work) that the difference between man and animal cannot be found in these external details.

Since one no longer knew anything about man, one searched for man's traits in the animal. The conclusion was that the animal traits are simply a little more developed in man. As time went by, there was no longer any inkling that even in regard to space man had a completely different position. Basically, all views of evolution that originated during the scientific age were formulated without any true knowledge of man. One did not know what to make of man, so he was simply represented as the culmination of the animal series. It was a though one said: Here are the animals; they build up to a final degree of perfection, a perfect animal; and this perfect animal is man.

My dear friends, I want to draw your attention to how matters have proceeded with a certain inner consistency in the various branches of scientific thinking since its first beginnings in the Fifteenth Century; how we picture our relation to the world on the basis of physics, of physiology, by saying: Out there is a silent and colorless world. It affects us. We fashion the colors and sounds in ourselves as experiences of the effects of the outer world.

At the same time we believe that the three dimensions of space exist outside of us in the external world. We do this, because we have lost the ability to comprehend man as a whole. We do this because our theories of animal and man do not penetrate the true nature of man. Therefore, in spite of its great achievements we can say that science owes its greatness to the fact that it has completely missed the essential nature of man. We were not really aware of the extent to which science was missing this. A few especially enthusiastic materialistic thinkers in the Nineteenth Century asserted that man cannot rightly lay claim to anything like soul and spirit because what appears as soul and spirit is only the effect of something taking place outside us in time and space. Such enthusiasts describe how light works on us; how something etheric (according to their theory) works into us through vibrations along our nerves; how the external air also continues on in breathing, etc. Summing it all up, they said that man is dependent on every rise and fall of temperature, on any malformation of his nervous system, etc. Their conclusion was that man is a creature pitifully dependent on every draft or change of pressure.

Anyone who reads such descriptions with an open mind will notice that, instead of dealing with the true nature of man, they are describing something that turns man into a nervous wreck. The right reply to such descriptions is that a man so dependent on every little draft of air is not a normal person but a neurasthenic. But they spoke of this neurasthenic as if he were typical. They left out his real nature, recognizing only what might make him into a neurasthenic. Through the peculiar character of this kind of thinking about nature, all understanding was gradually lost. This is what Goethe revolted against, though he was unable to express his insights in clearly formulated sentences.

Matters such as these must be seen as part of the great change in scientific thinking since the Fifteenth Century. Then they will throw light on what is essential in this development. I would like to put it like this: Goethe in his youth took a keen interest in what science had produced in its various domains. He studied it, he let it stimulate him, but he never agreed with everything that confronted him, because in all of it he sensed that man was left out of consideration. He had an intense feeling for man as a whole. This is why he revolted in a variety of areas against the scientific views that he saw around him. It is important to see this scientific development since the Fifteenth Century against the background of Goethe's world conception. Proceeding from a strictly historical standpoint, one can clearly perceive how the real being of man is missing in the scientific approach, missing in the physical sciences as well as in the biological.

This is a description of the scientific view, not a criticism. Let us assume that somebody says: “Here I have water. I cannot use it in this state. I separate the oxygen from hydrogen, because I need the hydrogen.” He then proceeds to do so. If I then say what he has done, this is not criticism of his conduct. I have no business to tell him he is doing something wrong and should leave the water alone. Nor is it criticism, when I saw that since the Fifteenth Century science has taken the world of living beings and separated from it the true nature of man, discarding it and retaining what this age required. It then led this dehumanized science to the triumphs that have been achieved.

It is not a criticism if something like this is said; it is only a description. The scientist of modern times needed a dehumanized nature, just as chemist needs deoxygenized hydrogen and therefore has to split water into its two components. The point is to understand that we must not constantly fall into the error of looking to science for an understanding of man.

• 52In the night from New Year's Eve to New Year's Day 1922/23 the Goetheanum burned down. It was built in ten years, with the help of various artists from many countries. This primarily wooden building, in which each surface and corner was formed artistically (see Steiner, Ways to a New Style in Architecture [London: Anthroposophical Publishing Co. and New York: Anthroposophic Press, 1927]) had been designed in all details by Rudolf Steiner who also managed the construction work through all these years. From the first of January on, the activities had to be transferred into the so-called “Schreinerei,” a building that was used during the construction of the Goetheanum. For the work itself, Rudolf Steiner did not allow any interruption; the afternoon after the fire, the “Three Kings Play” was performed, as was written on the invitations of the ongoing course (see Christmas Plays from Obervfer, trans. A.C. Harwood [London: Rudolf Steiner Press, 1973]). Rudolf Steiner introduced it with a short address, in which he spoke the following words: “great suffering knows how to keep silent about what it is feeling ... The building that was created in ten years through the love and compassion of innumerable friends of the movement was destroyed in one night. But just today the silent suffering experiences what our friends have put in this work. Since we feel that everything we do in our movement is necessary in our present civilization, we will want to continue whatever we can in the given frame, and therefore even in this hour as the flames outside still burn and rise, although such suffering is present, still perform this play which we promised our participants in connection with our course, and which these participants expect. I also will hold the lecture I offered, here in the ‘Schreinerei’ this evening at 8:00 P.M.” (printed in Ansprachen zu den Weihnachtsspielen aus Altem Volkstum [Dornach: Rudolf Steiner Verlag, 1974], GA Bibl. Nr. 274). The beginning of the course's lecture was then devoted to the fire, which is printed in The Younger Generation (Spring Valley, NY: Anthroposophic Press, 1984).
• 53. One can find the basic reality explained in the chapter “Sleep and Death” in An Outline Of Occult Science and in Knowledge of the Higher Worlds and Its Attainment (Spring Valley, NY: Anthroposophic Press, 1983).
• 54. Paracelsus, Theophrastus von Hohenheim: Einsiedein, Kanton Schwytz 1493–1541 Salzburg, Md. Ferrara, Professor in Basel. Accomplished physician, scientist, and philosopher. Wrote about chemistry, medical science, biology, astronomy, astrology, alchemy, and theology. The myths about Paracelsus as goldmaker, magician, or charlatan were made up after his death and distorted the picture of his character. Most complete work published by Karl Sudhoff (fourteen volumes). See Riddles of Philosophy.
• 55. Helmont, Johann Baptist van: Brussels 1577–1644. Physician and iatrochemist. He managed the differentiation and separation of gases (hydrogen, carbon). He coined the name “gas” for the airy state.
• 56. See Steiner, Goethe the Scientist. Especially see Chapters 7, 8, 9, 10, 11, 12, 15.
• 57. Lecture of April 8, 1911, at the 9th International Philosophical Congress, “The Psychological Foundations of Anthroposophy,” in Rudolf Steiner, Esoteric Development, Spring Valley, NY: 1982), pp. 25–55.
• 58. See Steiner, Goethe the Scientist.

Continuing with yesterday's considerations concerning the inability of the scientific world conception to grasp the nature of man, we can say that in all domains of science something is missing that is also absent in the mathematical-mechanistic sphere. This sphere has been divorced from man, as if man were absent from the mathematical experience. This line of thought results in a tendency to also separate other processes in the world from man. This in its turn produces an inability to create a real bridge between man and world.

I shall discuss another consequence of this inability later on. Let us focus first of all on the basic reason why science has developed in this way. It was because we lost the power to experience inwardly something that is spoken of in Anthroposophy today and that in former times was perceived by a sort of instinctive clairvoyance. Scientific perception has lost the ability to see into man and grasp how he is composed of different elements.

Let us recall the anthroposophical idea that man is composed of four members—the physical body, the etheric body, the astral body and the I-organization. I need not go into detail about this formation, since you can find it all in my book Theosophy.⁵⁹ When we observe the physical body and consider the possibility of inward experiencing one's physical body—we should begin by asking: What do we experience in regard to it? We experience what I have frequently spoken about recently; namely, the right-left, up-down, and front-back directions. We experience motion, the change of place of one's own body. To some extent at least, we also experience weight in various degrees. But weight is experienced in a highly modified form. When these things were still experienced within our various members, we reflected on them a good deal; but in the scientific age, no one gives them any thought. Facts that are of monumental importance for a world comprehension are completely ignored. Take the following fact. Assume that you have to carry a person who weighs as much as you do. Imagine that you carry this person a certain distance. You will consciously experience his weight. Of course, as you walk this distance, you are carrying yourself as well. But you do not experience this in the same way. You carry your own weight through space, but you do not experience this. Awareness of one's own weight is something quite different. In old age, we are apt to say that we feel the weight of our limbs. To some extent this is connected with weight, because old age entails a certain disintegration of the organism. This in turn tears the individual members out of the inward experience and makes them independent—atomizes them, as it were—and in atomization they fall a prey to gravity. But we do not actually feel this at any given moment of our life, so this statement that we feel the weight of our limbs is really only a figure of speech. A more exact science might show that it is not purely figurative, but be that as it may, the experience of our weight does not impinge strongly on our consciousness.

This shows that we have an inherent need to obliterate certain effects that are unquestionably working within us. We obliterate them by means of opposite effects (“opposite” in the sense brought out by the analogy between man and the course of the year in my recent morning lectures.⁶⁰ Nevertheless, whether we are dealing with processes that can be experienced relatively clearly, such as the three dimensions or motion, or with less obvious ones such as those connected with weight, they are all processes that can be experienced in the physical body.

What was thus experienced in former times has since been completely divorced from man. This is most evident in the case of mathematics. The reason it is less obvious in other experiences of the physical body is that the corresponding processes in the body, such as weight or gravity, are completely extinguished for today's form of consciousness. These processes, however, were not always completely obliterated. Under the influence of the mood prevailing under the scientific world conception, people today no longer have any idea of how different man's inner awareness was in the past. True, he did not consciously carry his weight through space in former times. Instead, he had the feeling that along with this weight, there was a counterweight. When he learned something, as was the case with the neophytes in the mysteries, he learned to perceive how, while he always carried his own weight in and with himself, the counter-effect is constantly active in light. It can really be said that man felt that he had to thank the spiritual element indwelling the light for counteracting, within him, the soul-spirit element activity in gravity. In short, we can show in many ways that in older times there was no feeling that anything was completely divorced from man. Within himself, man experienced the processes and events as they occurred in nature. When he observed the fall of a stone, for example, in external nature (an event physically separated from him) he experienced the essence of movement. He experienced this by comparing it with what such a movement would be like in himself. When he saw a falling stone, he experienced something like this: “If I wanted to move in the same way, I would have to acquire a certain speed, and in a falling stone the speed differs from what I observe, for instance, in a slowly crawling creature.” He experienced the speed of the falling stone by applying his experience of movement to the observation of the falling stone. The processes of the external world that we study in physics today were in fact also viewed objectively by the man of former times, but he gained his knowledge with the aid of his own experiences in order to rediscover in the external world the processes going on within himself.

Until the beginning of the Fifteenth Century, all the conceptions of physics were pervaded by something of which one can say that it brought even the physical activities of objects close to the inner life of man. Man experienced them in unison with nature. But with the onset of the Fifteenth Century begins the divorce of the observation of such processes from man. Along with it came the severance of mathematics, a way of thinking which from then on was combined with all science. The inner experience in the physical body was totally lost. What can be termed the inner physics of man was lost. External physics was divorced from man, along with mathematics. The progress thereby achieved consisted in the objectifying of the physical. What is physical can be looked at in two ways. Staying with the example of the falling stone, it can be traced with external vision.

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To see what happened to the older world view at the dawn of the Fifteenth Century, let us look at a man in whom the transition can be observed particularly well; namely, Galileo.⁶¹ Galileo is in a sense the discoverer of the laws governing falling objects. Galileo's main aim was to determine the distance traveled in the first second by a falling body. The older world view placed the visual observation of the falling stone side by side with the inward experience of the speed needed to run at an equal pace. The inner experience was placed alongside that of the falling stone. Galileo also observed the falling stone, but he did not compare it with the inward experience. Instead, he measured the distance traveled by the stone in the first second of its fall. Since the stone falls with increasing speed, Galileo also measured the following segments of its path. He did not align this with any inward experience, but with an externally measured process that had nothing to do with man, a process that was completely divorced from man. Thus, in perception and knowledge, the physical was so completely removed from man that he was not aware that he had the physical inside him as well.

At that time, around the beginning of the Seventeenth Century, a number of thinkers who wanted to be progressive began to revolt against Aristotle,⁶² who throughout the Middle Ages had been considered the preeminent authority on science. If Aristotle's explanations of the falling stone (misunderstood in most cases today) are looked at soberly, we notice that when something is beheld in the world outside, he always points out how it would be if man himself were to undergo the same process. For him, it is not a matter of determining a given speed by measuring it, but to think of speed in such a way that it can be related to some human experience. Naturally, if you say you must achieve a particular speed, you feel that something alive, something filled with vigor, will be needed for you to do this. You feel a certain inner impetus, and the last thing you would assume is that something is pulling you in the direction you were heading. You would think that you were pushing, not that you were being pulled. This is why the force of attraction, gravity, begins to mean something only in the Seventeenth Century.

Man's idea about nature began to change radically; not just the law of falling bodies, but all the ideas of physics. Another example is the law of inertia, it is generally called. The very name reveals its origin within man. (There is a play on words here. The German term for inertia, Trägheit, really means laziness.) Inertia is something that can be inwardly felt but what has become of the law of inertia in physics under the influence of “Galileoism?” the physicist says: A body, or rather a point, on which no external influence is exercises, which is left to itself, moves through space with uniform velocity. This means that throughout all time-spans it travels the same distance in each second. If no external influence interferes, and the body has achieved a given speed per second, it travels the same distance in each succeeding second.

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It is inert. Lacking an external influence, it continues on and on without change. All the physicist does is measure the distance per second, and a body is called inert if the velocity remains constant.

There was a time when one felt differently about this and asked: How is a moving body, traveling a constant distance per second, experienced? It could be experienced by remaining on one and the same condition without ever changing one's behavior. At most, this could only be an ideal for man. He can attain this ideal of inertia only to a very small degree. But if you look at what is called inertia in ordinary life, you see that it is pretty much like doing the same thing every second of your life.

From the Fifteenth Century on, the whole orientation of the human mind was led to such a point that we can fairly say that man forgot his own inward experience. This happens first with the inner experience of the physical organism—man forgets it. What Galileo thought out and applied to matters close to man, such as the law of inertia, was not applied in a wide context. And it was indeed merely thought out, even if Galileo was dealing with things that can be observed in nature.

We know how, by placing the sun in the center instead of the earth, and by letting the planets move in circles around the sun, and by calculating the position of a given planetary body in the heavens, Copernicus produced a new cosmic system in a physical sense. This was the picture that Copernicus drew of our planetary, our solar system. And it was a picture that certainly can be drawn. Yet, this picture did not make a radical turn toward the mathematical attitude that completely divorces the external world from man. Anyone reading Copernicus's text gets the impression that Copernicus still felt the following. In the complicated lines, by means of which the earlier astronomy tried to grasp the solar system, it not only summed up the optical locations of the planets; it also had a feeling for what would be experienced if one stood amid these movements of the planets. In former ages people had a very clear idea of the epicycles the planets were thought to describe. In all this there was still a certain amount of human feeling. Just as you can understand the position of, let us say, an arm when you are painting a picture of a person because you can feel what it is like to be in such a position, so there was something alive in tracing the movement described by a planet around its fixed star. Indeed, even in Kepler's⁶³ case—perhaps especially in his case—there is still something of a human element in his calculating the orbits described by the planets.

Now Newton applies Galileo's abstracted principle to the heavenly bodies, adopting something like the Copernican view and conceiving things somewhat as follows: A central body, let us say a sun, attracts a planet in such a way that this force of attraction decreases in proportion to the square of the distance. It becomes smaller and smaller in proportion to the square, but increases in proportion to the mass of the bodies. If the attracting body has a greater mass, the force of attraction is porportionately greater.

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If the distance is greater, the force of attraction decreases, but always in such a way that if the distance is twice as great, the attraction is four times less; if it is three times as great, nine times less, and so forth. Pure measuring is instilled into the picture, which, again, is conceived as completely abstracted from man. This was not yet so with Copernicus and Kepler but with Newton, a so-called “objective” something is excogitated and there is no longer any experience, it is all mere excogitation. Lines are drawn in the direction in which one looks and forces are, as it were, imagined into them, since what one sees is not force; the force has to be dreamed up. Naturally, one says “thought up” as long as one believes in the whole business; but when one no longer has faith in it, one says, “dreamed up.”

Thus we can say that through Newton the whole abstracted physical mode of conception becomes generalized so far that is applied to the whole universe. In short, the aim is to completely forget all experience within man's physical body; to objectify what was formerly pictured as closely related to the experience of the physical body; to view it in outer space independent of the physical corporeality, although this space had first been torn out of the body experience; and to find ways to speak of space without even thinking about the human being. Through separation from the physical body, through separation of nature's phenomena from man's experience in the physical body, modern physics arises. It comes into existence along with this separation of certain processes of nature from self-experience within the physical human body (yellow in sketch). Self experience is forgotten (red in Fig. 1)

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By permeating all external phenomena with abstract mathematics, this kind of physics could not longer understand man. What had been separated from man could not be reconnected. In short, there emerges a total inability to bring science back to man.

In physical respects you do not notice this quite so much; but you do notice it if you ask: What about man's self-experience in the etheric body, in this subtle organism? Man experiences quite a bit in it. But this was separated from man even earlier and more radically. This abstraction, however, was not as successful as in physics. Let us go back to a scientist of the first Christian centuries, the physician Galen.⁶⁴ Looking at what lived in external nature and following the traditions of his time, Galen distinguished four elements—earth, water, air and fire (we would say warmth.) We see these if we look at nature. But, looking inward and focusing on the self-experience of the etheric body,⁶⁵ one asks: How do I experience these elements, the solid, the watery, the airy and the fiery in myself? Then, in those times the answer was: I experience them with my etheric body. One experienced it as inwardly felt movements of the fluids; the earth as “black gall,” the watery as “phlegm,” the airy as “pneuma” (what is taken in through the breathing process,) and warmth as “blood.” In the fluids, in what circulates in the human organism, the same thing was experienced as what was observed externally. Just as the movement of the falling stone was accompanied by an experience in the physical body, so the elements were experienced in inward processes. The metabolic process, where (so it was thought) gall, phlegm, and blood work into each other, was felt as the inner experience of one's own body, but a form of inward experience to which corresponded the external processes occurring between air, water, fire and earth.

Here, however, we did not succeed in completely forgetting all inner life and still satisfying external observation. In the case of a falling body, one could measure something; for example, the distance traveled in the first second. One arrived at a “law of inertia” by thinking of moving points that do not alter their condition of movement but maintain their speed. By attempting to eject from the inward experience something that the ancients strongly felt to be a specific inner experience; namely, the four elements, one was able to forget the inner content but one could not find in the external world any measuring system. Therefore the attempt to objectify what related to these matters, as was done in physics, remained basically unsuccessful to this day. Chemistry could have become a science that would rank alongside physics, if it had been possible to take as much of the etheric body into the external world as was accomplished in the physical body. In chemistry, however, unlike physics, we speak to this day of something rather undefined and vague, when referring to its laws.⁶⁶ What was done with physics in regard to the physical body was in fact the aim of chemistry in regard to the etheric body. Chemistry states that if substances combine chemically, and in doing so can completely alter their properties, something is naturally happening.

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But if one wants to go beyond this conception, which is certainly the simplest and most convenient, one really does not know much about this process. Water consists of hydrogen and oxygen; the two must be conceived as mixed together in the water somehow but no inwardly experiencable concept can be formed of this. It is commonly explained in a very external way: hydrogen consists of atoms (or molecules if you will) and so does oxygen. These intermingle, collide, and cling to one another, and so forth. This means that, although the inner experience was forgotten, one did not find oneself in the same position as in physics, where one could measure (and increasingly physics became a matter of measuring, counting and weighing.) Instead, one could only hypothesize the inner process. In a certain respect, it has remained this way in chemistry to this day, because what is pictured as the inner nature of chemical processes is basically only something read into them by thought.

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Chemistry will attain the level of physics only when with full insight into these matters, we can again relate chemistry with man, though not, of course, with the direct experience possessed by the old instinctive clairvoyance. We will only succeed in this when we gain enough insight into physics to be able to consolidate our isolated fragments of knowledge into a world conception and bring our thoughts concerning the individual phenomena into connection with man. What happens on one side, when we forget all inner experience and concentrate on measuring externals (thus remaining stuck in the so-called “objective”) takes its revenge on the other side. It is easy enough to say that inertia is expressed by the movement of a point that travels the same distance in each succeeding second. But there is no such point. This uniform movement occurs nowhere in the domain of human observation. A moving object is always part of some relationship, and its velocity is hampered here or there. In short, what could be described as inert mass,⁶⁷ or could be reduced to the law of inertia, does not exist. If we speak of movement and cannot return to the living inner accompanying experience of it, if we cannot relate the velocity of a falling body to the way we ourselves would experience this movement, then we must indeed say that we are entirely outside the movement and must orient ourselves by the external world. If I observe a moving body (see Fig. 7) and if these are its successive positions, I must somehow perceive that this body moves. If behind it there is a stationary wall, I follow the direction of movements and tell myself that the body moves on in that direction. But what is necessary in addition is that from my own position (dark circle) I guide this observation, in other words, become aware of an inward experience. If I completely leave out the human being and orient myself only out there, then, regardless of whether the object moves or remains stationary, while the wall moves, the result will be the same. I shall no longer be able to distinguish whether the body moves in one or the wall behind it in the opposite direction. I can basically make all the calculations under either one or the other assumption.

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I lose the ability to understand a movement inwardly if I do not partake of it with my own experience. This applies, if I may say so, to many other aspects of physics. Having excluded the participating experience, I am prevented from building any kind of bridge to the objective process. If I myself am running, I certainly cannot claim that it is a matter of indifference whether I run or the ground beneath me moves in the opposite direction. But if I am watching another person moving over a given area, it makes no difference for merely external observation whether he is running or the ground beneath him is moving in the opposite direction. Our present age has actually reached the point, where we experience, if I may put it this way, the world spirit's revenge for our making everything physical abstract.

Newton was still quite certain that he could assume absolute movements, but now we can see numerous scientists trying to establish the fact that movement, the knowledge of movement, has been lost along with the inner experience of it. Such is the essence of the Theory of Relativity,⁶⁸ which is trying to pull the ground from under Newtonism. This theory of relativity is a natural historical result. It cannot help but exist today. We will not progress beyond it if we remain with those ideas that have been completely separated from the human element. If we want to understand rest or motion, we must partake in the experience. If we do not do this, then even rest and motion are only relative to one another.

• 59. Rudolf Steiner, Theosophy (Spring Valley, NY: Anthroposophic Press, 1971), pp. 1–39.
• 60. Rudolf Steiner, Man and the World of Stars: The Spiritual Communion of Mankind (New York: Anthroposophic Press, 1963), pp. 141–172.
• 61. Galileo Galilei: Pisa 1564–1642 Arcetri by Florence. Discovered isochromism in pendulum, hydrostatic scales, laws of free fall, law of inertia. Numerous astronomical inventions with self-constructed telescope. An Inquisition trial resulted in a banning of the Copernican world system. See Riddles of Philosophy, The Spiritual Guidance of Man, and Laurenz Muellner's speech, “Die Bedeutung Galilei's fuer die Philosophie,” Vienna 1894. (Reprinted in Anthroposophie, 1933/34:29).
  
  His Sermons de Motu Gravium (About the Effects of Gravity) contain the results of his investigations in Pisa. They first only circulated in manuscript copies; first edition: 1854. The final version is in the Discorsi e Dimenstrazioni Mathematiche Intomo a Due Nuove Scieme, published 1638 in Leyden. Also see L. Muellner's speech.
• 62. Such opponents were Bacon, Bruno, Galilei. See Riddles of Philosophy and the speech of L. Muellner, p. 103.
• 63. Johannes Kepler: Weil der Stadt (Wuerttemberg) 1571–1630 Regensburg. Mathematician, physicist, astronomer, discoverer of the astronomical telescope. Astronomer and mathematician to three emperors. Persecuted as a Protestant. Totally exhausted through his life misery, he died prematurely at the “Reichstag” at Regensburg, where he hoped to secure his subsistence. To calculate his three laws of the motion of the planets he used the observation data of Tycho Brahe, whose follower he was at the court of Prague. On the other hand, the Copernican planetary system was the starting point for the finding of the three laws of the planets. Kepler was the first who tried to interpret the motion of the planetary orbit and moved the center of force to the sun. See The Spiritual Guidance of Man and, about the three planetary laws Das Verhaeltnis der Verschiedenen Naturwissenschaftlichen Gebiete zur Astronomie (Dornach: Rudolf Steiner Verlag, 1981), GA Bibl. Nr. 323.
• 64. Galen: Pergamon, Asia Minor 129 A.D.–199 Rome. Physician and philosopher. Studies in Pergamon and travel for study to Corinth, Smyrna, and Alexandria. Personal physician of Emperor Marcus Aurelius. His one hundred and fifty medical texts with fifteen commentaries were the basis for future medicine and pharmacology. One hundred twenty-five texts concerning philosophy, mathematics, and jurisprudence.
• 65. Rudolf Steiner, A Road to Self Knowledge: The Threshold of the Spiritual World (London: Rudolf Steiner Press, 1975), pp. 19–27,100–106.
• 66. This is confirmed in chemical textbooks. They speak of chemistry as “a primarily empirical science.” In its laws one cannot come to mathematically definite values but to approximate numbers, whose limits are defined in tabular form. Therefore authors of chemical subject books need to add limiting explanations, such as “usually is valid,” or “generally one can say.” Chemical laws are mostly derived from physical laws, as for instance in the main theses of thermodynamics. It is thought unscientific to think otherwise than mechanically. Literature: H. Remy, Lehrbuch der Anorganischen Chemie, 7th ed., 2 vols. (Leipzig: 1954), Volume I, pages 14–23, 37, 50, 71–73.
• 67. See Georg Unger, Vom Bilden Physicalischer Begriffe, Volume 1, pages 41–49 and 57.
• 68. See Footnote 40.

At the end of yesterday’s lecture, I tried to speak to you about the development of memory during the early school years. If we now look at the attitude regarding this matter as shown by most contemporary educational theorists, we notice a complete lack of awareness of how certain impulses during the early years of students continue to affect their later lives and how these reappear transformed. This, at any rate, is what a true knowledge of the human being reveals to us. What often happens today is that adults reach certain conclusions when they try to understand the ways of their own physical organism and psyche. Although people may not be conscious of it, they then assume that these conclusions apply also to the varying ages and stages of childhood. This attitude, however, is very misleading, because, as I pointed out, the forces that work throughout childhood development need to be recognized and supported if our education is to be sound. We must meet the inner needs of children, which is what was meant by our example of the importance of authority in the life of young children.

Imagine a man who, in his fortieth year, experiences certain vague events of the soul. External circumstances may suddenly shed light on what has arisen in his soul, and he may recognize that what is in his mind had been accepted at the age of eight or nine simply on the authority of a beloved teacher. At such a tender age, he could only entrust it to memory, since he may not have been able to comprehend it until the maturity of forty years of age. (I say this, though not many will believe my interpretation.) Children, however, cannot always wait until they are forty before understanding what they have been told at the age of eight, and this is the reason they have an inner longing for authority. When, at the age of forty, new light suddenly flashes upon what was accepted at the age of eight, simply on authority, this event brings the experience of new inner life forces, which has a refreshing effect on the whole person. New inner strength (sorely needed in later life) is developed in such a process. People are blessed with revitalizing strength for the rest of life if they have accepted a great deal of material on authority—material that, through outer circumstances, reappears as if by magic from one’s organism. Today, many people age prematurely, in both body and soul, because they are denied access to this vivifying force. Too many years have gone by since one’s memory was systematically strengthened during the early school years through appropriate and reasonable methods, based on faith and belief in the authority of an adult.

Memory training aside, there are plenty of other opportunities to cultivate children’s faculties of comprehension, as I mentioned yesterday. But between the change of teeth and puberty, it is absolutely essential for teachers to work through thoughtful and sensible methods for developing students’ memory, because without this they will be deprived of too much in later life.

If my intention were to please my listeners, I should have to speak quite differently about many things. But I wish to convey only a true knowledge of the human being as revealed by decades of anthroposophic research. Consequently, much that I have to say will sound odd when compared with current opinions. Some of my findings will be seen as old-fashioned, while others may appear avant-garde; but this is not really the point. The only thing that matters is whether what I say can stand the test of a true knowledge of the human being.

If we examine the general picture of the human being as seen by so many today, we get the feeling that it came about only through external observation. It is like trying to understand how a clock works by looking only at its exterior. We can read the time this way, and we can tell whether a watch is made of gold or silver, but we will never become a clockmaker. Today, what people call biology, physiology, or anatomy shows us only what the human being looks like externally. Human nature becomes transparent to our understanding only when we learn to penetrate the human body, soul, and spirit. Only by including these three members in our investigations can we treat people according their true nature. If we use real insight into the human being to look at a certain question much discussed lately among educators—the question of fatigue in children—we have to say this: Experiments are being made to establish the causes of fatigue in children. The results of those investigations are then used in new teaching techniques intended to reduce stress in students. This sort of thing is done all over the world, and yet the whole question is based on the wrong premise. Real knowledge of the human being would never lead to such a question in the first place. You need only consider something pointed out here during our last few meetings. Recall the strong, repeated plea that all teaching during the younger years should appeal to the rhythmic and musical element in children, which, first and foremost, works on their breathing and blood circulation.

And now I ask, can the source of fatigue ever lie in the children’s breathing and blood circulation? Can it ever arise from the middle region of the human being, the very region to which we always give special attention and treatment during the child’s school years? Never. Don’t we all breathe continuously, during both sleep and waking life, from the moment we are born until we die, without ever feeling tired of breathing? Doesn’t our blood circulate tirelessly from birth until death? Never is its flow interrupted by fatigue; if this happened, the consequences would indeed be serious. Doesn’t this show us that teachers who work from a real art of education constantly appeal to these very organs, which are never subject to fatigue? This whole question has to be considered from quite a different angle. We must formulate it differently and ask, Where are the real sources of tiredness in a human being? We find them in the head and in the limb system. We must look at these two systems if we want to understand the nature of tiredness in children, which bears a completely different character according to whether it emanates from the head or from the limbs and metabolism.

The forces working from the head downward into the rest of the human organism deposit a very fine metabolic residue that wants to permeate the whole human body with fine salt-like deposits. This process, which also affects the breathing and blood circulation, is the cause of fatigue because of the head’s direct contact with the external world and because of its arhythmic, nonmusical relationship to the outer world. The rhythms of breathing and blood circulation, on the other hand, are so strongly connected to the human organism that they retain a state of equilibrium and obey their own laws. And, in the central system, what acts like a self-contained unit is not subject to fatigue, at least not to any significant degree. It is possible, of course, to damage the inner rhythms of both children and adults through the wrong kind of treatment. But there is one thing we can be sure of: that the rhythmic system, which is of such primary importance in any true art of education, never suffers from tiredness or fatigue.

The limbs and metabolism, like the head, do get tired. You can see this by watching a snake after it has eaten. The limb and metabolic system tires, or at least becomes a source of tiredness, affecting the whole human being. Yet this form of tiredness is totally different from that of the head. The head system causes tiredness by depositing salts through a precipitation of mineral substances in the human organism. The limb and metabolic system, on the other hand, always tends to dissolve physical substances through its creation of warmth. Here, too, despite its polar opposite effect from that of the head, the cause of tiredness is found in the relative independence of this system from the inner rhythms of the human organization. This tiredness stems from the limbs’ activities in the external world and from the metabolic response to food intake. Eating and drinking usually happen at irregular intervals, since there are very few people who adhere to a strict rhythm of eating and drinking. Therefore, although both head and metabolism share the same cause of tiredness, their effects have opposite natures.

Where does all of this lead? The whole question of fatigue in students needs to be put differently. If children tire easily, we should ask, What have we done wrong? Where did we make mistakes? We have no right to assume that our teaching methods are always correct. We will never reach human nature by testing children for the number errors they make after half an hour of writing, or if we test them after a certain period of reading for their comprehension of meaningless words inserted into a text. We reach human nature only by asking the right question, which, in the case of childhood fatigue, should try to determine whether we have overburdened a child’s head or limb system. We must find methods that do not place too much strain on either of these two systems.

It would be erroneous, however, to believe that we could achieve this simply by adjusting the schedule of lessons, since gym lessons in themselves will not balance too much head work, nor will arithmetic work directly into the metabolism, though it does so indirectly. It is impossible to achieve the right balance merely by readjusting the schedule; this can be done only through an artistic presentation of lesson materials—at least during the early school years. This, in turn, means that we must appeal (as I have indicated) above all to the rhythmic system, the one system of the human being that never tires. Thus we also involve the other two systems, the head and the metabolic- limb systems, in the activity of learning. Naturally, this needs to be done correctly.

I hope that by now you realize that certain doubts about new ideas and methods of education, which are frequently expressed by those who are biased, do not apply at all to Waldorf education, because, in every sense, it is based on a true understanding of the human being. And because they also try to shed light on the soul and spiritual nature of the human being, Waldorf methods can lay the foundations for an approach that works on the whole human being.

For example, it is important to see that the human head system bears forces that penetrate the entire human organism (most strongly during childhood and decreasing during successive ages), shaping it, forming it, and giving it strength. The thought-directing capacity of the head is something that, as human beings with all our predispositions, we bring with us into this world at birth or conception. Eventually these forces assume the task of forming the entire human being. If the head were not in direct contact with the external world, and if, as a result, the inner rhythms of the human being were not disturbed all the time, then (if I may say it in this way) what has incarnated at birth in the head would be fully satisfied with the physical human organization. Human beings would flow into their physical organization, which would claim their entire being. We would be completely absorbed by it and would be unable to make any contact with the suprasensory world. Because human beings would thus be separated from the spiritual world, their inner life would become increasingly artificial and false. And, conversely, if through the limb and metabolic system human beings were not in constant touch with the external world, they would be unable to permeate with glowing warmth all that flows down from the head. We would be unable to counteract these forces, which would work toward an increasingly artificial state of perfection.

Here we have two marked polarities. The head always wants to cut us off from the spiritual world by shaping our body in a way that prevents us from gaining the right relationship to the spiritual world. The head and all that belongs to it finished developing a long time ago, during humankind’s pre-earthly existence, and the process of materialization, issuing from the head, must always be counteracted by the activities of the human metabolism and limbs, which flow upward from below. In this way, a balance is achieved in our corporeality. And between these two poles is our central system—like a self-contained organism—our rhythmic system of respiration and blood circulation. This system is like a separate world in itself, like a microcosm. But despite its relative independence, it must be protected from the extreme influences of the head, which can affect it under certain circumstances, such as when the lungs are invaded by various foreign organic processes. We can observe this in the hardening of lungs and the new growth in the lungs of those suffering from lung diseases.

As human beings, we need this polarity between the head and the metabolism. The metabolism is always trying to dissolve the hardening processes from the head, and this situation can be utilized medically. If we recognize the interplay between what descends from the head and what ascends from the metabolism, we can cure pathological symptoms in the larynx, trachea, or lungs, for example, by treating the metabolic system, even when the source of illness lies in the head system. Especially in the case of children’s diseases, spectacular results have been achieved by treating a patient’s metabolism for the symptoms of illness that appeared in the head organization. The human being is a single organic entity and must be treated accordingly. This applies to all aspects of the human being, not just in sound methods of therapy, but especially in the field of education.

If one looks at the advances in general knowledge during the last centuries, one quickly notices how little has been achieved with regard to knowledge of the human being. This is mainly because the methods of investigation consider only the physical, external aspects. It is of utmost importance that anyone involved in the art of education be able to recognize quite realistically what happens in the body, soul, and spirit of growing children, especially between the great turning point at nine and the beginning of puberty. It is essential to be able to see how the physical, soul, and spiritual forces work on and affect one another in the children we educate.

If we observe children of nine to ten with real understanding, we find that everything entering the soul is absorbed and transmuted, so that the musculature, which is permeated by forces of growth, becomes actively involved. At that point in life, the muscles always respond to and work with the soul nature of children, especially where the more intimate forces of growth are active. The inner swelling or stretching of the muscles depends mostly on the development of a child’s soul forces. The characteristic feature between the ages of ten and twelve is that the muscles have an especially intimate relationship with respiration and blood circulation. They are attuned to the central system of breathing and blood circulation. Because Waldorf education appeals so strongly to this part of a child’s being, we indirectly promote the growth and development of the child’s muscles.

Toward the twelfth year a new condition arises. The muscles no longer remain connected as intimately with the respiration and blood circulation but incline more toward the bones and adapt to the dynamics of the skeleton. The growth forces are fully engaged in the movement of limbs while walking, jumping, and grasping—indeed, in every limb activity related to the skeleton. The muscles, previously related closely to the rhythmic system, now become oriented entirely toward the skeletal system. Thus, children adapt more strongly now to the external world than they did before the twelfth year. Formerly, the muscular system was connected more directly with a child’s inner being, and the rhythmic system, because of its relative independence, played a dominant role in muscle growth. A child moved in harmony with the muscular system, and the skeleton, embedded in the muscles, was simply carried along. Now, toward the twelfth year, the situation quickly changes; the muscles begin to serve the mechanics and dynamics of the skeletal organization.

You will have gained a deep understanding of how human nature develops once you can see and understand what happens within children before the twelfth year—how the muscles simply carry the bones along and later begin to relate directly to the skeleton and, in doing so, relate also to the external world. Such insights free us from abstract, intellectual modes of investigation, which are so prevalent today and easily creep into the field of education. These insights also move educators toward a truly human approach to children. If we allow such things to work on our soul, we will never impose the sort of treatment on a child that Marsyas had to endure. Naturally, it is possible that some are frightened away when they see how transparent the human being becomes in the light of this knowledge of man. They may feel that the human soul is being dissected, but this is not the case; the anthroposophic approach is simultaneously artistic and an act of knowing. This way of looking at the human being is an art, and it is this that is needed if we want to grasp the importance of this whole period until puberty, or (as we can now describe it) the transition from an intimate affinity between the muscular system and the system of breathing and blood circulation before the twelfth year, and the subsequent relationship between the muscles and bones from the twelfth year until puberty.

Can you see now how an incarnating human being gradually adapts to the world? In very young children, the formative forces are centered in the brain and radiate from there. Then the center of activities shifts to the muscular system, and after the age of twelve a child’s being pours itself into the skeleton, so to speak. Only then are human beings ready to enter the world fully. Incarnating human beings must first penetrate the body before establishing a relationship with the external world. First, the head forces are active. Later, these forces are poured into the muscles, then into the skeletal system, and after sexual maturity is reached, adolescents are able to enter the world. Only then can they stand properly in the world.

This gradual process of incarnation needs to be considered if if we want to find the right choice and presentation of class material, especially for this age. Unfortunately, however, today’s educators hardly have a sound knowledge of the human being.

Now I must ask you to forgive me if I present you with something that may seem completely absurd to you. Often I feel compelled to do such a thing, because I have to stand up for anthroposophic truths. Contemporary physiologists, biologists, and anatomists will see what I am going to say as pure heresy, but it nevertheless represents the facts. Imagine that the human brain functions in a similar way. The nerves go from the brain to the sensory organs, the location of sense perception, which is then conducted back to the brain. Here in the brain is the central station, a human “London.” Then, imagine there are motor nerves going from the brain to the organs of movement, where they give rise to the will impulses of movement according the thoughts of the brain, which are, in some way, also part of this will activity.

When people speak or think about the human being today, they first turn their attention to the head. Although the head itself always has the tendency to push us into what is material and would want to kill us every day if it were given free rein, it has nevertheless become the focus of attention among the general public today, and this is the unhealthy aspect of our current evaluation of the human being. It is a natural consequence of our modern scientific outlook. The general idea is this: in the head is the brain, which is a kind of absolute ruler over everything we think or do. I wonder how such a theory would have been explained before the telegraph, since this invention offered such a plausible analogy to what happens in our brain.

The theory of the human nervous system was postulated only after the use of telecommunications made that analogy possible. And so the brain was compared to a telecommunication center, stationed, say, in London (Steiner drew on the blackboard). If this is the center in London, then here would be Oxford, and Dover over there. If London is the center, then we could say, Here is a line running from Oxford to London. And here in London messages coming from Oxford are switched over to Dover. Under certain circumstances, we could very well imagine it like this. Once such a theory has been invented, one can present the facts so that they seem to confirm it. Take any book on physiology, and in it you will find descriptions of how, in different experiments, nerves are cut and how various physical reactions in the human body lead to definite logical conclusions. Unless you maintain strong reservations from the beginning—after all, these things look very plausible—everything seems to fit together beautifully. The only snag here is that it does not stand up to what a penetrating knowledge of the human being has to say about it. There, it is unacceptable.

I will ignore the fact that sensory nerves and motor nerves are anatomically indistinguishable. One may be a little thicker, but their structures are not significantly different. According to anthroposophic research, they are uniform (I can indicate this only briefly, otherwise I would have to give whole lectures on anthroposophic physiology). It is absurd to say that sensory and motor nerves are different. The elements of sensation and will are omnipresent in the human soul, so everyone is free to call these either sensory or motor nerves, but they must be recognized as a single, unified entity, since there is no essential difference. The only difference is in the direction in which they function. The optic nerve (a sensory nerve) is open to light impressions on the eye, and peripheral events affect another nerve in turn, which modern physiology calls a motor nerve. If this nerve goes from the brain to the rest of the organism, its function is to perceive events during physical movement. A correct treatment of tabes dorsalis would confirm this.

It is the function of so-called motor nerves to perceive motor impulses and occurrences during physical movement, but not to initiate such impulses. Nerves, wherever they may be, are organs for transmitting impressions. Sensory nerves transmit external impressions, and motor nerves transmit internal impressions. However, there is only one kind of nerve. Only scientific materialism could have invented an analogy between nerves and a telegraph system. Only materialistic science could believe that, apart from the nerves, which transmit sense impressions during the process of perception, there must also be other nerves, whose special function is to initiate will impulses. But this is not the way it works. Will impulses originate in the soul and spiritual domain, where they begin and work directly into the metabolic-limb system, not via any other kind of nerves. Nerves that enter the metabolism and limbs transmit only the impressions of what a person is doing in response to soul and spiritual impulses. Through them we perceive the consequences of soul-spiritual will processes in the blood circulation, in the remaining metabolism, and in the movement of the limbs. These we perceive. The so-called motor nerves do not initiate physical movement, but allow us to perceive the consequences of our will impulses.

Unless we are clear about these relationships, we will not come to a proper understanding of the human being. On the other hand, if you can see the truth of what I am saying, you will also appreciate why I have to insist on making such seemingly contradictory statements, because they are instrumental in showing us how the human soul and spirit always work on the entire human being.

Until approximately the twelfth year, the effects of what was just described are found in muscular activity, which is so intensely connected with a child’s breathing and blood circulation. From the age of twelve until puberty, these are linked more to the forces at work in the skeleton. This means that, before the twelfth year, children perceive with their so-called motor nerves more what lives in muscle activity, whereas after the twelfth year their perceptivity tends more toward the processes taking place between muscles and bones.

Now consider the fact that volition is also involved in every process of thinking. When connecting (or synthesizing) certain mental images, or when separating (or analyzing) them, we also use our will forces, and you have to look for this will element in the appropriate area of the organism, into which it works from the domain of the human soul and spirit. The will forces involved in the process of thinking are connected with the organism as just described. Consequently, when entering the twelfth year, children develop the kind of thinking that, in the will nature, takes place in the bones and the dynamics of the skeleton. At this point, an important transition is taking place from the soft muscular system to the hard bony system that, as I like to put it, places itself into the world like a system of levers. And here is where the heresy lies, the paradox I have to place before you: When we think about something belonging to external, inorganic nature, we do so primarily with our skeleton. Anyone accustomed to the currently accepted ideas of physiology will most likely laugh when someone living in Dornach maintains that we think abstractly with our bones. But this is how it works. It would be more comfortable not to say this, but it must be said, since correct knowledge of the human being is needed so much today.

Thoughts in our brain are only pictures of what actually occurs during the process of thinking. The brain is only an instrument that produces passive mental images of the real processes going on during the activity of thinking. To become conscious of our thinking, we need these mental pictures. But the images that our brain reflects for us lack the inner force inherent in pure thinking; they lack the element of will. The real nature of thinking has no more to do with the brain’s mental images than a certain gentleman’s picture on a wall has to do with the man himself. We must distinguish a picture from the actual person. Similarly, the actual processes during thinking must be distinguished from the mental images derived from them. When thinking is directed toward outer physical nature, the entire human organism is involved to a certain extent, but especially the skeleton. In the twelfth year, a child’s thinking enters the realm of the skeleton. This is the signal for us to move on to a new range of subjects, leaving behind the subjects described yesterday—the plant in relation to the earth and the animal kingdom in relation to the human being.

Our awareness of what happens in the soul and spiritual domain of children must lead to the appropriate choices and lesson plans. The way the soft muscular system plays its part in relation to respiration and blood circulation indicates that children, from the tenth to twelfth years, should be introduced to plants and animals as described. These subjects relate more directly to our inner human nature than do more distant subjects such as mineralogy, dynamics, physics, and so on. Thus, as the twelfth year approaches, teaching, which previously had a mainly pictorial character and included living plants and sentient animals, should now appeal more to an intellectual grasp of inorganic nature.

Now we reach the point when young adolescents can place themselves as earthly beings into the world of dynamics and mechanics and experience their forces. Now the possibility arises for introducing them to the basic principles of physics and chemistry, which are subject to specific natural laws, and to the mineral realm. If these subjects were taught at an earlier age, we would interfere with evolving human nature and unconsciously damage healthy development in our students.

The ability to grasp historical connections—to gain an overall view of historical developments and the underlying impulses and social implications—represents the other side of the stage where students are able to comprehend the physical and mineral aspects of life. Only toward the twelfth year are they mature enough for both of these aspects. Historical ideas and impulses, which are expressed outwardly in definite historical periods and directly affect social life and forms, are like the skeleton of history, although—seen in a purely historical context—they may also be something quite different. The flesh, or muscles, so to speak, are represented by the lives of historical personages as well as by concrete historical events. Therefore, to introduce history between the tenth and the twelfth year, we must bring it as images that engender a warmth of feeling and inwardly uplift the students’ souls. This is possible through telling the children of biographical events and by characterizing certain concrete events that form a whole. But we must not introduce the abstract ideas and impulses behind certain historical eras. Students should meet these in their twelfth year, which is when they begin to take a stand in the outer world. Here again you can see how an inner development gradually extends outward. Now students are ready to grasp how historical impulses, manifesting in outer events, affect the lives of people.

It is important to realize this, because otherwise there is the danger of approaching children from an adult point of view. When educating young people, it is too easy to draw parallels to an adult study of the sciences, beginning with simpler content in physics and chemistry and moving gradually to more difficult parts. One may think that we should teach subjects at school in a similarly graduated way. But this does not accord with the nature of children. An adult may see something as the simplest of material, such as we find in the mineral kingdom and inorganic physical world, but children can grasp this only after they have penetrated the realm of their skeletal system, moving in the outer world according to the dynamics of the skeleton as though conforming to the principles of the lever.

Many today have grown accustomed to looking at almost every aspect of life as though it should belong to the domain of natural laws. We find historians who try to interpret the social phenomena of historical impulses as if they, too, should be subservient to the laws of nature. This attitude is encouraged even in childhood, when physical and chemical laws are taught before the twelfth year and before other subjects more closely allied to human life are studied in lessons. If school subjects are introduced in the wrong order, students project their own experiences and understanding of purely physical laws into the social sphere and into their understanding of history. And since this way of seeing the world has deeply penetrated educational practice, the general public is quite willing to look for natural laws in practically every area of life, so that one may no longer suggest that historical impulses originate in the spiritual world. Again, this is reflected in the current principles of education. Children are encouraged to develop a firm belief in what they have been taught in physics and chemistry, so that later on, as adults, they will maintain this limited view in their outlook as a whole.

What I have written on the blackboard comes from America: “Nature’s proceedings in social phenomena.” This phrase has become almost a slogan as an educational principle, postulating that children should be educated so that they will see the processes of society as if they were natural laws. Children are to regard events in community life as they do natural processes.

People have come to me again and again to tell me that this phrase should read differently in English, that it should read “progress of nature” or something similar. However justified their criticism may be from the perspective of language use, what matters is that this quote has become a catchphrase for a specific principle in educational science. Whatever the correct wording is, we must realize that its message needs to be corrected, and this is what I wish to do from a worldwide point of view. Correcting the wording is not good enough, for the meaning implies that we find only natural laws working through social impulses. And this is the kind of attitude that we inculcate in our children. We must begin to experience natural laws at work in the processes of nature, and higher, spiritual laws within the social sphere. But this is not happening. We ruin our students’ future worldviews when we introduce them prematurely to subjects such as chemistry, mineralogy, physics, dynamics, and so on. As I have pointed out so many times already, we have to keep an eye on the entire milieu of our culture to know where to promote the impulses of the art of education. Forgive me if I have again raised an argument against common practice, but in my opinion it is justified.

If we approach modern science with the knowledge and insight gained by following paths outlined in How to Know Higher Worlds, we get the impression that the world described by natural science—according to mineral and physical law only—is not one in which we can live as human beings of flesh and blood. Theirs is a different world altogether. When we look, with eyes opened by imaginative knowledge, at the world described by modern natural science, and when we see how Children from the Tenth to Fourteenth Years 193 their picture of the world is meant to affect people today, we do not find human beings of flesh and blood there at all. We see only walking skeletons, little bone men and bone women. Theirs is a strange world indeed.

I once made an interesting experiment. The younger people here won’t remember a certain Swiss philosopher called Vogt—known as “Fat Vogt”—a typical thinker of recent times who in the 1850s somehow managed to knock together a rough-andready materialistic world philosophy that, like a specter, still haunts many worldviews today. I tried to imagine what would happen if real flesh-and-blood human beings were to find their way into this world of walking skeletons. Any healthy person of flesh and blood could not bear to live in such a world. But what would happen, I asked myself, if someone with at least a modicum of flesh and blood were to stray into this world of walking bones? The effects of living in a world as described by a purely materialistic view, and its intentional influences on people, would make a real person suffer the worst kinds of neurasthenia and hysteria. One could never be free of all the surrounding influences. Essentially, today’s natural science describes a world where we would all become neurasthenic and hysterical. Mercifully, the world of the natural scientist is not real or the one we live in. Very different forces, undreamed of by such people, are at work in the real world. Nevertheless, we need to extricate ourselves from this falsely uniform world of illusion, from which we receive almost everything that contributes to the general civilization of today. We must reach a true and real knowledge of the human being, and only then will we be able to educate in the right way.

From what you have heard so far, you may have gotten the impression that the art of education based on anthroposophic knowledge of the human being is intended to nurture, above all, a healthy and harmonious development of the physical body of children. You may have noticed that certain questions could be seen as guidelines for our educational aims. For example, How can we help free the development of formative forces flowing from the head, affecting and shaping the young organism? How can we work in harmony with the child’s developing lungs and blood circulation during the middle years? What must we do to cultivate, in the broadest sense, the forces working throughout a child’s musculature? How do we properly support the processes of muscle growth in relation to the bones and tendons, so that young adolescents can attain the proper position in the outer world?

These questions imply that whatever we do to enhance the development of a child’s soul and spirit is directed first toward the best possible healthy and normal development of the physical body. And this is indeed the case. We consciously try to aid and foster healthy development of the physical body, because in this way the soul and spiritual nature is given the best means of unfolding freely through a child’s own resources. By doing as little harm as possible to the spiritual forces working through children, we give them the best possibility of developing in a healthy way. This is not to be done through any preconceived ideas of what a growing human being should be like. Everything we do in teaching is an attempt to create the most favorable conditions for the children’s physical health. And because we must pay attention to the soul and spiritual element as well, and because the physical must ultimately become its outer manifestation, we must also come to terms with the soul and spiritual aspect in the way best suited for the child’s healthy development.

You may ask which educational ideal such an attitude comes from; it arises from complete dedication to human freedom. And it springs from our ideal to place human beings in the world so that they can unfold individual freedom, or, at least, in such a way that physical hindrances do not prevent them from doing so.

When we emphasize the physical development of children in our education, we are especially trying to help them learn to use their physical powers and skills fully in later life. Waldorf education is based on the knowledge and confidence that life in general has the best chance of developing when allowed to develop freely and healthily. Naturally, all this has to be taken in a relative sense, which, I hope is understood.

Children who, through educational malpractice during the school years, have been prevented from breathing properly and from using their system of bones and connective tissue properly, will not grow up to become free individuals. Likewise, students whose heads have been crammed with fixed ideas and concepts deemed important for later life will not become inwardly free. Children will not grow into a free human beings unless their childhood needs, as imposed by physical development, were both understood and catered to through the appropriate educational principles and methods. Naturally, the soul and spiritual needs of children must also be recognized and met with the right educational methods. Far from leading to any kind of false or lofty idealism, anthroposophy wishes to prove itself by enabling its followers to deal with the practical problems of life between birth and death, the span of time in which we should develop the physical body in accord with the soul and spirit.

So you see that we have no influence over the development of what belongs to the realm of soul and spirit, even if we as educators wanted it. The soul and spiritual part of the human being exists in its true being only from the moment we fall asleep until the time of awaking. This means that, if we want to educate people’s soul and spirit, we must do so while they sleep. In fact, it is impossible for us to do this. Today, we encounter a strong belief that we must educate the soul and spirit and indoctrinate people with certain concepts. All we can really do is help people toward the free use of physical capabilities through the soul and spirit.

I have often said that it is impossible to deal with educational matters without fully considering the entire life situation of our time, taking into account the general milieu into which education is placed. I will refrain from introducing any extraneous matter into our considerations here, but what I want to say now definitely belongs to our theme.

News has come to us that in Eastern Europe a new pedagogy is being worked out for the benefit of those who are still recognized there, those who belong to the Radical Socialist Party. Because nothing that was acceptable prior to the Revolution is now considered correct, new educational methods are being worked out there. This is being done by purely outward means. We are told that one of the leaders in modern Russia has been commissioned to write the history of the Communist Party. The new government has given him one month to complete his task. During this month, he will also have to do some practical work at the Moscow Center. As a result of these activities, a book is to be published that will become the official model for reeducating all those being recognized as proper Russians. Another party member has been commissioned to write a history of the workers’ movement in the West and a history of international communism. While compiling his authoritative account, he, too, has been given other work to do, and after six weeks he is supposed to have this work completed. All true Soviet Russians are supposed to study this book. Forgive me, I believe that the second writer was actually given two months. A third person was commissioned to publish a theory of Marxism, and it was he who was given six weeks to deliver the book. With this book, every true Russian will become familiar with the new conditions in the East. According to these same methods, several other persons have been assigned to write new Russian literature. They have all been allotted a fixed time schedule in which to complete their orders. And they have all been told what other work they must do during the time of writing. The party member selected to write the book about Marxism has also been made coeditor of Pravda.

Why do I bring this up today? Because, basically, what is happening in Soviet Russia today is the ultimate consequence of what lives in all of us, insofar as we represent today’s civilization. People will not admit that events in Russia are merely the ultimate consequences of our own situation, taken to extremes in Eastern Europe. The absurdity of communist ideology is that it has determined and officially declared what a citizen must know; it does not ask what people can do to become real human beings who are properly integrated into the world’s fabric.

Teachers are called on to bring the utmost respect for soul and spirit to their lessons. Without this they will fail, as though they lacked the most fundamental artistic and scientific understanding. Therefore, the first prerequisite of Waldorf teachers is reverence for the soul and spiritual potential that children bring with them into the world. When facing the children, teachers must be filled with an awareness that they are dealing with innately free human beings. With this attitude, teachers can work out educational principles and methods that safeguard the children’s inborn freedom so that in later life, when they look back at their school days, they will not find any infringement on their personal freedom, not even in the later effects of their education.

To clarify the implications of these statements, we can ask ourselves, what becomes of those whose physical idiosyncrasies are not dealt with properly during childhood? Childish idiosyncrasies continue into later life, and if you wonder what sort of effect they will have when children become adults, I will answer by saying something that may seem rather odd and surprising. Peculiar physical habits in early childhood, if left untreated, degenerate and become the causes of illnesses later on. You must realize, in all seriousness, that characteristic physical tendencies in childhood, if allowed to continue unchanged, become causes of illness. Such knowledge will give you the right impulse for a proper care that in no way conflicts with the deepest respect for human freedom.

By comparison, imagine someone who, down to the deepest fibers of her being, is enthusiastic about the inner human freedom. Imagine she falls ill and must call a doctor. The doctor cures her by using the best means available today for the art of healing. Would such a person ever feel that her personal freedom had been interfered with? Never. What meets a person in this way would never impinge upon one’s inner freedom.

A similar feeling must be present in those who are engaged in the art of education. They should have the willingness and the ability to see the nature of their own calling as being similar to that of a doctor in relation to patients. Education naturally exists in its own right, and it certainly is not simply therapy in the true sense of the word. But there is a certain relationship and similarity between the work of a doctor and that of a teacher that justifies comparison.

When students leave school in their mid-teens, it is time for us to examine again whether, during their school years from the change of teeth to the coming of puberty, we have done our best to help and equip them for later life. (During the coming days, we will deal with the esthetic and moral aspects of education and look more closely at the stage of puberty. For now, we will consider the more general human aspects.) We must realize that, during their past school years, we have been dealing mainly with their ether body of formative forces, and that the soul life (of which more will be said later) was just beginning to manifest toward the approach of graduation.

We must consider the next stage, which begins with the fourteenth to fifteenth years and continues until the beginning of the twenties, a time when a young man or woman must face the task of fitting more and more into outer life. We have already seen how children gradually take hold of the body, finally incarnating right into the skeleton, and how, by doing so, they connect more and more with the external world and adapt to outer conditions. Fundamentally, this process continues until the early twenties, after which comes a very important period of life. Although, as teachers, we no longer have any direct influence over the young person at this stage, we have in fact already done a great deal in this way during the previous years, and this will become apparent during the early to the late twenties.

After leaving school, young people must train for a vocation. Now they no longer receive what come, mainly from human nature itself, but rather what has become part of the civilization we live in, at least in terms of the chosen trade or profession. Now the young person has to be adaptable to certain forms of specialization. In our Waldorf school, we try to prepare students to step into life by introducing practical crafts such as spinning and weaving to our students of fourteen and fifteen. Practical experience in such crafts is not important only for future spinners or weavers but for all those who want to be able to do whatever a situation may demand. It is nevertheless important to introduce the right activities at the right time.

What has been cultivated in a child’s ether body during early school years emerges again in the soul sphere of young people during their twenties, the time when they must enter a profession. The way they were treated at school will play a large role in whether they respond to outer conditions clumsily, reluctantly, full of inhibitions, or skillfully and with sufficient inner strength to overcome obstacles. During their twenties, young people become aware of how the experiences of their school years first went underground, as it were, while they trained for a trade or profession, only to surface again in form of capacities, such as being able to handle certain situations or fit oneself into life in the right way. Teachers who are aware of these facts will pay attention to the critical moments in their students’ lives between the change of teeth and puberty.

I have often spoken about the important turning point that appears during the ninth to tenth years. Toward the twelfth year, another important change takes place, which I have also mentioned. Children of six or seven, when entering school, are “one great sensory organ,” as I have called them. At this stage, much has already been absorbed through imitation. Children have also been occupied with the inner processes of molding and sculpting the organs, and they bring the results to school. Now, everything that teachers do with the children, until the turning point around nine, should have a formative effect, but in a way that stimulates them to participate freely and actively in this inner shaping. I indicated this with my strong appeal for an artistic approach during the introductions to reading, writing, and arithmetic. The artistic element is particularly important at this age.

All teaching during the early school years must begin with the child’s will sphere, and only gradually should it lead over toward the intellect. Those who recognize this will pay special attention to educating the child’s will. They will know that children must learn to drive out the will forces from their organism, but in the right way. To do this, their will activities must be tinged with the element of feeling. It is not enough for teachers to do different things with the children; they must also develop sympathy and antipathy according to what they are doing. And the musical element, apart from music per se, offers the best means for achieving this. Thus, as soon as children are brought to us, we ought to immerse them in the element of music, not just through singing but also by letting them make music with simple instruments. Thus, young students will not only nurture an esthetic sense, but most of all (though indirectly), they will learn how to use and control will forces in a harmonious way.

Children bring many inborn gifts to school. Inwardly they are natural sculptors, and we can draw on these gifts as well as their other hidden talents. For instance, we can let children do all kinds of things on paper with paints (even though this might be inconvenient for teachers), and in this way we introduce them to the secrets of color. It is really fascinating to observe how children relate to color when left alone to cover a white surface with various colors. What they produce in a seemingly haphazard way is not at all meaningless, but in all the blotches and smears we can detect a certain color harmony resulting from an inborn relationship to the world of color. We must be careful, however, not to let children use the solid blocks of color that are sold in children’s paint boxes, with which they are supposed to paint directly from the blocks onto paper. This has a damaging effect, even in the case of painting as art. One should paint with liquid colors already dissolved in water or some other suitable liquid. It is important, especially for children, to develop an intimate relationship with color. If we use thick paints from a palette, we do not have the same intimate relationship to color as we do when we use liquid colors from bottles.

In a painting lesson, you might say to a child, “What you have painted is really beautiful. You put red in the middle, and all the other colors around it go well with the red. Everything you painted fits well with the red in the middle. Now try to do it the other way round. Where you have red, paint blue, and then paint around it all the other colors so that they also go well with the blue in the middle.” Not only will this child be tremendously stimulated by such an exercise, but by working out a transposition of colors—possibly with help from the teacher—the child will gain a great deal toward establishing an inner relationship to the world in general.

However inconvenient it may be for the teachers, they should always encourage young students to form all sorts of shapes out of any suitable material they can lay their hands on. Of course, we should avoid letting them get unduly dirty and messy, since this can be a real nuisance. But children gain far more from these creative activities than they would by simply remaining clean and tidy. In other words, it is truly valuable for children, especially during the early years, to experience the artistic element.

Anything required of children must be induced first in a way that is appropriate to their nature. If artistic activities are introduced as described, learning other subjects becomes easier. Foreign languages, for example, will be learned with far greater ease if students have done artistic work beforehand. I already said that children should learn foreign languages at a very early age, if possible as soon as they enter school.

Nowadays, we often encounter somewhat fanatical attitudes; something that in itself is quite right and justifiable tends to become exaggerated to the point of fanatical extremism. And teaching foreign languages is no exception. Children learn their native tongue naturally, without any grammatical consciousness, and this is how it should be. And when they enter school, they should learn foreign languages in a similar way, without grammatical awareness, but now the process of learning a language is naturally more mature and conscious.

During the tenth year, at the turning point of life mentioned several times, a new situation calls for an introduction to the first fundamentals of grammar. These should be taught without any pedantry whatever. It is necessary to take this new step for the benefit of the children’s healthy development, because at this age they must make a transition from a predominantly feeling approach toward life to one in which they must develop their I-consciousness. Whatever young people do now must be done more consciously than before. Consequently, we introduce a more conscious and intellectual element into the language that students have already learned to speak, write, and read. But when doing this, we must avoid pedantic grammar exercises. Rather, we should give them stimulating practice in recognizing and applying fundamental rules. At this stage, children really need the logical support that grammar can give, so that they do not have to puzzle repeatedly over how to express themselves correctly.

We must realize that language contains two main elements that always interact with each other—an emotional, or feeling, element and an intellectual, thinking element. I would like to illustrate this with a quote from Goethe’s Faust:

Grey, dear friend, is every theory
And green the golden tree of life.

I do not expect that our you (who have come mainly from the West) should study all the commentaries on Goethe’s Faust, since there are enough to fill a library. But if you did, you would make a strange discovery. When coming to this sentence in Faust, you would most likely find a newly numbered remark at the bottom of the page (at least a four-digit number because of all the many explanations already given), and you would find a comment about the lack of logic in this sentence. Despite the poetic license granted to any reputable author (so the commentator might point out), the colors of the tree in this stanza do not make sense. A “golden tree”—could he mean an orange tree? But then, of course, it would not be green either. If it were an ordinary tree, it would not be golden. Perhaps Goethe was thinking of an artificial tree? In any case (a typical commentary would continue), a tree cannot be golden and green at the same time. Then there is the other problem of a grey theory. How can a theory be grey if it is invisible? In this way, many commentaries point out the lack of logic in this sentence.

Of course, there are other, more artistically inclined commentators who delight in the apparent lack of logic in this passage. But what is really at the bottom of it all? It is the fact that, on the one side, the emotional, feeling element of language predominates in this sentence, whereas on the other, it stresses a more thoughtful aspect of imagery. When Goethe speaks of a golden tree, he implies that we would love this tree as we love gold. The word gold here does not have an image quality but expresses the warm feeling engendered by the glow of gold. Only the feelings are portrayed. The adjective green, on the other hand, refers to an ordinary tree, such as we see in nature. This is the logic of it. With regard to the word theory, a theory is of course invisible. Yet, right or wrong, a mere word may conjure up certain feelings in some people that remind them of London fog. One can easily transfer such a feeling to theory as a concept. A pure feeling element of language is again expressed in the adjective grey.

The feeling and thinking qualities in language intermingle everywhere. In contemporary languages, much has already become crippled, but in their earlier stages, an active and creative element lived everywhere, through which the feeling and thinking qualities came into being.

As mentioned, before the age of nine, children have an entirely feeling relationship to language. Yet, unless we also introduce the thinking element in language, their self-awareness cannot develop properly, and this is why it is so important to bring them the intellectual aspect of language. This can be done by judiciously teaching grammatical rules, first in the mother tongue and then in foreign languages, whereby the rules are introduced only after children have begun to speak the language. So, according to these indications, teachers should arouse a feeling in students around the age of nine or ten that they are beginning to penetrate the language more consciously. This is how a proper grammatical sense could be cultivated in children.

By the time children reach the age of twelve, they should have developed a feeling for the beauty of language—an esthetic sense of the language. This should stimulate “beauty in speaking” in them, but without ever falling into mannerisms. After this, until the time of puberty, students should learn to appreciate the dialectical aspect of language; they should develop a faculty for convincing others through command of language. This third element of language should be introduced only when they are approaching graduation age.

To briefly summarize the aims of language teaching, children should first develop, step by step, a feeling for the correct use of language, then a sense of the beauty of language, and finally the power inherent in linguistic command. It is far more important for teachers to find their way into an approach to language teaching than to merely follow a fixed curriculum. In this way, teachers quickly discover how to introduce and deal with what is needed for the various ages. After a mostly artistic approach, in which students up to age nine are involved very actively, teachers should begin to dwell more on the descriptive element in language, but without neglecting the creative aspect. This is certainly possible if you choose the kind of syllabus I have tried to characterize during these past few days, in which the introduction of nature study leads to geography, and animals are seen in the context of humankind. The most effective way to include the descriptive element would be to appeal mainly to the children’s soul sphere rather than claiming their entire being. This should be done by clothing the lessons in a story told in a vivid, imaginative way. Likewise, at this stage of life, teachers should present historical content by giving lively accounts of human events that, in themselves, form a whole, as already indicated.

Having gone through the stage of spontaneous activity, followed by an appreciation of the descriptive element, students approaching the twelfth year are ready for what could be called an explanatory approach. Cause and effect now come into general considerations, and material can be given that stretches the powers of reasoning.

Throughout these stages, teachers should present mathematical elements in their manifold forms, in a way appropriate to the student’s age. Mathematics, as taught in arithmetic and geometry, is likely to cause particular difficulties for teachers. Before the ninth year, this is introduced in simpler forms and subsequently expanded, since children can take in a great deal if we know how to go about it. It is a fact that all mathematical material taught throughout the school years must be presented in a thoroughly artistic and imaginative way. Using all kinds of means teachers must contrive to introduce arithmetic and geometry artistically, and here, too, between the ninth and tenth years teachers must go to a descriptive method. Students must be taught how to observe angles, triangles, quadrilaterals, and so on through a descriptive method. Proofs should not be introduced before the twelfth year.

A boring math teacher will achieve very little if anything at all, whereas teachers who are inspired by this subject will succeed in making it stimulating and exhilarating. After all, it is by the grace of mathematics that, fundamentally, we can experience the harmonies of ideal space. If teachers can become enthusiastic about the Pythagorean theorem or the inner harmonies between planes and solids, they bring something into lessons that has immense importance for children, even in terms of soul development. In this way, teachers counteract the elements of confusion that life presents.

You see, language could not exist without the constantly intermingling elements of thought and feeling. Again I have made an extreme statement, but if you examine various languages, you will discover how feeling and thinking are interwoven everywhere. This in itself, as well as many other factors, could easily introduce chaos into our lives were it not for the inner firmness that mathematics can give us. Those who can look more deeply into life know that many people have been saved from neurasthenia, hysteria, and worse afflictions simply by learning how to observe triangles, quadrilaterals, tetrahedra, and other geometrical realities in the right way.

Perhaps you will allow me a more personal note at this point, because it may help clarify the point I am making. I have a special love for mechanics, not simply because of its objective value, but for personal reasons. I owe this love of mechanics to one of my teachers in the Vienna High School and the enthusiasm he showed for this subject; such things live on into later life. This teacher glowed with excitement when searching for the resultants from given components. It was interesting to see the joy with which he looked for the resultants and the joy with which he would take them apart again in order to fit them back into their components. While doing this, he almost jumped and danced from one end of the blackboard to the other until, full of glee, he would finally call out the formula he had found, such as \(c^2 = a^2+ b^2\). Captivated by his findings, which he had written on the board, he would look around at his audience with a benign smile, which in itself was enough to kindle enthusiasm for analytical mechanics, a subject that hardly ever evokes such feelings in people. It is very important that mathematics, which is taught in various forms right through school, should pour out, as it were, its own special substance over all the students.

And so we can speak of the two poles in human development: the rhythmic and artistic pole and the mathematical and conceptual one. If, as indicated, young souls are worked on from within outward, students will gradually grow into the world in the right way.

At the approach of the graduation age, or mid-teens, teachers will again feel an inner need to survey the most significant moments in the development of their students during the last few years, this time in retrospect. Students entered school in class one at the age of six or seven. A few years later they are sent out into the world again and—as I indicated at the beginning of today’s lecture—it is the teacher’s aim to enable them to adapt to life in the world. When we receive young students in class one, they are like one great sense organ. Inwardly, they carry a kind of a copy of their parents and others who surround them and of society as a whole. It is our task to transform these adopted and specialized features into more general human features. We can do this by appealing, above all, to children’s middle system of breathing and blood circulation, which is not connected so much with their more personal side.

Yet, apart from the adopted features that children have unconsciously copied from their environment, they also bear their very own individual characteristics when they enter school. They are less pronounced than similar characteristics found in adults, features that we associate with melancholic, sanguine, phlegmatic, or choleric temperaments. Nevertheless, the children’s nature, too, is definitely colored by what could be called their temperamental disposition, so we can speak of children with melancholic, phlegmatic, sanguine, and choleric tendencies. It is essential for teachers to acquire a fine perception of the manifold symptoms and characteristics that arise from children’s temperamental dispositions and to find the right way of dealing with them.

Melancholic children are those who depend most strongly on the conditions of the physical body. Because of their special constitution, they tend to feel weighed down by their bodily nature. They easily become self-centered and, in general, show little interest in what is going on around them. Yet it would be wrong to think of melancholic children as simply inattentive, since this is true only with regard to their surroundings and what comes from their teachers. They are, on the other hand, very attentive to their own inner conditions, and this is the reason melancholic children tend to be so moody. Please note that what I am saying about the temperaments applies only to children whose symptoms cannot be automatically transferred to adults of the same temperament.

The relationship of phlegmatic children to their environment is one of complete, though entirely subconscious, surrender to the world at large. And since the world is so vast and full of things to which they have surrendered themselves, they show little interest in what is closer to them. Again, my remarks about this temperament refer only to children, otherwise they might be seen as a compliment to phlegmatic adults, and they are certainly not meant to be that. Making a rather sweeping statement, one could say that, if children with phlegmatic tendencies did not happen to live on earth but out in the heavenly world of the cosmos, such children would be full of the deepest interest in their surroundings. They feel at home in the periphery of the world. Phlegmatic children are open to immensity and anything that is vast and remote and does not make an immediate impact.

To a certain extent, sanguine children display the opposite characteristics of the melancholic or phlegmatic child. Young melancholics are immersed in bodily nature. Phlegmatic children are drawn outward to the spheres of infinity, because they are so strongly linked to their ether body. The ether body always inclines outward toward infinite totality; it disperses into the cosmos just a few days after death. Sanguine children live in what we call the astral, or soul, body. This member of the human being is different from the physical or ether bodies inasmuch as it is not concerned with anything temporal or spatial. It exists beyond the realm of time and space. Because of the astral body, during every moment of our lives we have an awareness of our entire life up to the present moment, although memories of earlier experiences are generally weaker than more recent ones. The astral body is instrumental mainly in directing our dreams. These, as you know, bear little relationship to the normal sequence of time. We may dream about something that happened only yesterday yet, mixed up in the dream, people may appear whom we met in early childhood. The astral body mixes up our life experiences and has no regard for the element of time and space, but in its chaotic ways it has its own dimension that is totally different from what is temporal and spatial.

Sanguine children surrender themselves to their astral body, and this becomes evident in their entire pattern of behavior. They respond to outer impressions as though what lies beyond time and space were directly transmitted to us through the outer world itself. They quickly respond to impressions without digesting them inwardly, because they do not care for the time element. They simply surrender to the astral body and make no effort to retain outer impressions. Or, again, they do not like to live in memories of earlier events. Because they pay so little attention to time, sanguine children live in and for the present moment. They express outwardly something that, in reality, is the task of the astral body in the higher worlds, and this gives sanguine children a certain superficiality.

Choleric children are most directly linked to their I-center. Their physical build shows a strong will that, permeated by the forces of their I-being, is likely to enter life aggressively.

It is truly important for teachers to cultivate a fine perception for these characteristic features of the temperaments in growing children. You must try to deal with them in a twofold way: first, by introducing a social element in the class, based on the various temperaments. When teachers get an idea of their students as a whole, they should place them in groups according to similarity of temperament. There are children of mixed temperaments, of course, and this has to be considered as well. In general, however, it has a salutary effect when children of the same temperament are seated together, for the simple reason that the temperaments rub up against each other. Melancholic children, for example, will have a neighbor who is also melancholic. They become aware of how this neighbor is suffering from all kinds of discomforts arising from the physical constitution. Melancholic students recognize similar symptoms in themselves, and the mere looks of their neighbors will have a healing effect on their own nature.

If phlegmatic children sit next to other phlegmatics, they become so bored with them that, in the end, their phlegmatic nature becomes stirred to the extent that they try to shake off their lethargy.

Sanguine children, when seated among other sanguines, recognize the way they flutter from one impression to the next, being momentarily interested in one thing and then in another, until they feel like brushing them away like flies. Experiencing their own traits in their neighbors, sanguine children become aware of the superficiality of their own temperament.

When choleric children are seated together, there will be such a constant exchange of blows that the resulting bruises they give each other will have an extraordinary healing effect on their temperament.

You must observe these things, and you will find that by introducing, through your choice of seating, a social element in the classroom, you will have a wholesome and balancing effect on each child. In this way, the teacher’s relationship to each of the temperaments will also find the appropriate expression. The second point to be kept in mind is that it would not be helpful to treat melancholic children—or any other temperament for that matter—by going against their inherent disposition. On the contrary, we should develop the habit of treating like with like. If, for instance, we forced a choleric to sit still and to be quiet, the result would be an accumulation of suppressed choler that would act like a poison in the child’s system. It simply would not work. On the other hand, if, for example, a teacher shows continued interest and understanding for the doleful moods of a melancholic child, this attitude will finally bring about a beneficial and healing effect. When dealing with phlegmatic children, outwardly we should also appear rather phlegmatic and somewhat indifferent, despite our real inner interest in the student. Sanguine children should be subjected to many quickly changing sense impressions. In this way, we increase the tendencies of their own temperament, with the result that they try to catch up with the many fleeting impressions. They will develop a stronger intensity. The sheer number of sense impressions will bring about an inner effort of self-intensification in the child.

By treating like with like, we can come to grips with the different temperaments. As for the choleric children, if conditions at school allow, it would be best to send them out into the garden during the afternoons and let them run about until they are exhausted. I would let them climb up and down the trees. When they reach a treetop, I would let them shout to a playmate sitting on top of another tree. I would let them shout at each other until they are tired. If we allow choleric children to free themselves in a natural way from pent-up choler, we exercise a healing influence on their temperament.

You will learn to work effectively as teachers by getting to know the qualities of the different temperaments. One thing is essential, however. It will do no good at all if teachers enter the classroom with a morose demeanor—one that, even in early life, leaves deep wrinkles carved on their faces. Teachers must know how to act with a tremendous sense of humor in the classroom. They must be able to become a part of everything they encounter in the classroom. Teachers must be able to let their own being flow into that of the children.

By the time students reach their mid-teens, they have already entered puberty. Teachers need to keep this very much in mind well before it actually manifests. We simply need to open our eyes to what happens in growing children, both before and during the process of sexual maturity, to appreciate how important it is to be prepared for this challenge.

We have seen in our studies that until the change of teeth children are imitators and that, while there is still no clear differentiation between organic functions and soul activities, children are inwardly given over to the soul and spiritual forces flowing down from the head, which continue work organically and permeate the whole organism. The most characteristic feature of this stage is the way those soul-spiritual forces work together with the bodily forces.

I will need to use the insights of clairvoyant consciousness to give you a clear description of what happens in young children at this stage of life—not because I think we need to form our ideas in a particular way, but it just may be the best way to understand what has been said so far.

When young children sleep, the soul and spiritual members leave the physical sheaths (just as in any adult) and re-enter at the moment of awaking. In children, however, there is still no significant difference between conscious experiences while awake and unconscious experiences during sleep. Normally, if no memories of daytime events enter the world of sleep (and this rarely happens in childhood), the sleeping life of children moves within realms far beyond the earthly sphere. From these higher worlds, active forces are drawn that then work during the waking state, from the brain down into a child’s whole organism.

During the second dentition, certain soul and spiritual forces in children are released from working entirely in the organic sphere. They begin to assume an independent, soul-spiritual quality. Between the change of teeth and puberty, thinking, feeling, and willing in children begin to work more freely. Children are no longer imitators but, through a natural feeling for authority, they develop the consciousness they need to connect with the world. This faith in adult authority is essential, because outer conditions are not enough to ensure that children connect sufficiently with the world. The way adults confront one another, whether verbally or by other means, is very different from the way children encounter adults. Children need the additional support that a sense of authority provides. Consequently, experiences while awake will enter their soulspiritual life during sleep. So, teachers have the possibility of reaching children through education between the change of teeth and puberty to the same extent that earthly experiences enter children’s sleep and replace those of the spiritual world.

With the onset of puberty, an entirely new situation begins, and emerging adolescents are essentially different from what they were prior to sexual maturity. To describe this, it may be helpful to refer back to what was said at the end of yesterday’s lecture. Until the change of teeth, it is normal for children to live entirely within the physical body. However, if this state is extended beyond its natural time, when it would no longer be normal, it results in a very melancholic temperament. During childhood it is natural to have a relationship between the soulspiritual and physical organization that characterizes an adult melancholic. Bear in mind that what is right and good for one stage of life becomes abnormal in another.

During the second dentition, certain soul-spiritual forces are liberated from previous organic activities, and they flow into what I call the body of formative forces, or ether body. This member of the human being is linked entirely to the outer world, and it is appropriate for children to live in it between the change of teeth and puberty. If, even before the change of teeth, these ether forces were excessive—that is, if the child has lived too much in the etheric sheath before the second dentition—the result is a decidedly phlegmatic temperament. However, children can have a normal and balanced relationship with the ether body, and this is absolutely essential between the seventh and the fourteenth years, between the change of teeth and puberty. Again, if this condition is carried too far into later life, a decidedly phlegmatic temperament develops in the adult.

The true birthplace of the sanguine temperament is the next member of the human being that, under normal circumstances, becomes independent during puberty. Yesterday, I called this the astral body—the member of the human being that lives beyond space and time. If, between the change of teeth and puberty, children draw too much from what should come into its own only with sexual maturity, a sanguine temperament arises. Growing human beings become inwardly mature for sanguinity only with the arrival of puberty. Thus everything in life has a normal period of time. Various abnormalities arise when something that is normal for one period of life is pushed into another. If you survey life from this point of view, you begin to understand the human being more deeply.

What really happens as children mature sexually? During the past few days we have already illuminated this somewhat. We have seen how children continue, after the change of teeth, to work inwardly with forces that have to a certain degree become liberated soul-spiritual forces. During the following stages, children incarnate via the system of breathing and blood circulation, and the tendons and the muscles grow more firmly onto the bones. They incarnate from within out, toward the human periphery, and at the time of sexual maturity young adolescents break through into the outer world. Only then do they stand fully in the world.

This dramatic development makes it imperative for teachers to approach adolescents, who have passed through sexual maturity, quite differently from the way they dealt with the children before. Basically, the previous processes, before puberty, involved emancipated soul-spiritual forces that still had nothing to do with sex in its own realm. True, boys or girls show definite predispositions toward their own sexes, but this cannot be considered sexuality as such. Sexuality develops only after the breakthrough into the external world, when a new relationship with the outer world is established. But then, at this time, something happens in the realm of an adolescent’s soul and bodily nature, and this is not unlike what occurred previously during the second dentition. During the change of teeth, forces were liberated to become active in a child’s forces of thinking, feeling, and willing, which were then directed more toward the memory. The powers of memory were then released. Now, at puberty, something else becomes available for free activity in the soul realm. These are powers that previously entered the rhythms of breathing and, subsequently, strived to introduce rhythmic qualities into the musculature and even the skeleton. This rhythmic element is now transformed into an adolescent receptiveness to the realm of creative ideas and fantasy. Fundamentally, true powers of fantasy are not born until puberty, because they come into their own only after the astral body is born. The astral body exists beyond time and space and links together past, present, and future according to its own principles, as we experience it in our dreams.

What is it that adolescents bring with them when they break through into the outer world via the skeletal system? It is what they originally brought with them from pre-earthly existence; it was gradually interwoven with their whole inner being. And now, with the onset of sexual maturity, adolescents are, as it were, cast out of the spiritual world. Without exaggerating, we can express it that strongly, because it represents the facts; with the coming of puberty, young people are cast out of the living world of spirit and thrown into the outer world, which they perceive only through the physical and ether bodies. Although adolescents are not aware of what is happening inside them, subconsciously this plays a very important role. Subconsciously, or semi-consciously, it makes adolescents compare the world they have now entered with the one they formerly held within themselves. Previously, they had not experienced the spiritual world consciously, but they nevertheless found it possible to live in harmony with it. Their inner being felt attuned to it and prepared to cooperate freely with the soul-spiritual realm. But now, conditions have changed, and the external world no longer offers such possibilities. It presents all sorts of hindrances that, in themselves, create a desire to overcome them. This, in turn, leads to a tumultuous relationship between adolescents and the surrounding world, which lasts from fourteen or fifteen until the early twenties.

This inner upheaval is bound to come, and teachers do well to be aware of it before it arrives. There may be overly sensitive people who believe that it would be better to save teenagers from this inner turmoil, only to find that they have become their greatest enemy. It would be quite incorrect to try to spare them this tempestuous time of life. It is far better to plan ahead in your educational goals, so that what you do before they reach puberty comes to help and support adolescents in their struggles of soul and spirit.

Teachers must be clear that, with the arrival of puberty, a completely different being emerges, born out of a new relationship with the world. It is no good appealing to students’ previous sense of authority; now they will demand reasons for all that is expected of them. Teachers must get into the habit of approaching a young man or woman rationally. For example, think of an adolescent boy whom the spiritual world has led into this earthly world and who now becomes rebellious because it is so different from what he expected. The adult must try to show him (and without any pedantry) that everything he meets in this world has “prehistory.” The adult must get this adolescent to see that present conditions are the consequences of what went before. You must act the part of an expert who really understands why things have come to be as they are.

From now on, you will accomplish nothing by way of authority. You have to convince adolescents through the sheer weight of your indisputable knowledge and expertise and provide waterproof reasons for everything you do or expect of them. If, at this stage, students cannot see sound reasons in the material you give them, if conditions in the world seem to make no sense to them, they begin to doubt the rightness of their earlier life. They feel they are in opposition to what they experienced during those years that, seemingly, merely led to the present, unacceptable conditions. And if, during this inner turmoil, they cannot find contact with someone who can reassure them, to some extent at least, that there are good reasons for what is happening in the world, then the inner stress may become so intolerable that they might break down altogether. This newly emerged astral body is not of this world, and these young people have been cast out of the astral world. They willingly enter this earthly world only if they can be convinced of its right to exist.

It would be a complete misunderstanding of what I have been describing to think that adolescents are the least bit aware of what is happening in them. During ordinary consciousness, this struggle arises in dim feelings from the unconscious. It surges up through blunted will impulses. It lives in the disappointment of seemingly unattainable ideals, in frustrated desires, and perhaps in a certain inner numbness to what manifests in the unreasonable events of the world.

If education is to be effective at all during this stage (which it must be for any young person willing to learn), then your teaching must be communicated in the appropriate form. It must be a preparation for the years to come—up to the early twenties and even later in life. Having suffered the wounds of life and having retaliated in their various ways, young people from fifteen to the early twenties must eventually find their way back into the world from which they were evicted during puberty. The duration of this period varies, especially during our chaotic times, which tend to prolong it even longer into adult life. Young people must feel they are accepted again and be able to renew contact with the spiritual world, for without it, life is impossible. However, should they feel any coercion from those in authority, this new link loses all meaning and value for life. If we are aware of these difficulties well before the arrival of puberty, we can make good use of the inborn longing for authority in children, bringing them to the point at which there is no longer any need for an authoritarian approach. And this stage should coincide with the coming of sexual maturity. By then, however, educators must be ready to give convincing reasons for everything they ask of their students.

Seen from a broader, spiritual perspective, we can observe the grand metamorphosis taking place in a young person during the period of sexual maturity. It is very important to realize that the whole question of sex becomes a reality only during puberty, when adolescents enter the external world as I have described it. Naturally, since everything in life is relative, this, too, must be taken as a relative truth. Nevertheless, you should realize that, until sexual maturity, children live more as generic human beings; it is not until the onset of puberty that they experience the world differently, according to whether they are men or women. This realization (which in our generally intellectual and naturalistic civilization cannot be assumed) allows real insight into the relationship between the sexes for those who work with open minds toward knowledge of the human being. It also helps them understand the problem of women’s position in society, not just during our time but also in the future.

Once you appreciate the tremendous transformation that occurs in the male organism during the change of voice (to use one example), you will be able to understand the statement that, until the age of sexual maturity, a child retains a more general human nature, one still undivided into the sexes. Similar processes occur in the female organism, but in a different area. The human voice, with its ability to moderate and form sounds and tones, is a manifestation of our general human nature. It is born from the soul-spiritual substance that works on children until puberty. Changes of pitch and register, on the other hand, which occur during this mutation, are the result of outer influences. They are forced on adolescents from outside, so to speak, and they are the ways that a boy places himself into the outer world with his innermost being. It is not just a case of the softer parts in the larynx relating more strongly to the bones, but a slight ossification of the larynx itself takes place that amounts, essentially, to a withdrawal of the larynx from the purely human inner nature toward a more earthly existence.

This act of stepping out into the world should really be seen in a much wider context than is generally the case. Usually, people think that the capacity to love, which awakens at this time, is linked directly to sexual attraction, but this is not really the whole story. The power to love, born during sexual maturity, embraces everything within an adolescent’s entire sphere. Love between the sexes is only one specific, limited aspect of love in the world. Only when we see human love in this light can we understand it correctly, and then we can also understand its task in the world.

What really happens in human beings during the process of sexual maturity? Prior to this, as children, their relationship to the world was one in which they first imitated their surroundings and then came under the power of authority. Outer influences worked on them, because at that time their inner being mainly represented what they brought with them from preearthly life. Humanity as a whole had to work on them externally, first through the principle of imitation and then through authority. Now, at puberty, having found their own way into the human race and no longer depending on outer support as a younger child does, a new feeling arises in them, along with a whole new appraisal of humankind as a whole. And this new experience of humankind represents a spiritual counterpart to the physical capacity to reproduce. Physically, they gain the ability to procreate; spiritually, they gain the ability to experience humankind as a whole.

During this new stage, the polarity between man and woman becomes quite obvious. Any realization of human potential on earth is possible only through a real understanding of the other sex by means of social interaction; and this applies to the realm of soul and spirit as well. Both men and women fully represent humankind, but in different ways. A woman sees humanity as a gift of the metaphysical worlds. Fundamentally, she sees humanity as the result of divine abundance. Unconsciously, in the depths of her soul, she holds a picture of humankind as her standard of values, and she evaluates and assesses human beings according to this standard. If these remarks are not generally accepted today, it is because our current civilization bears all the signs of a male-dominated society.

For a long time, the most powerful influences in our civilization have displayed a decidedly masculine nature. An example of this (however grotesque it may sound) may be found in Freemasonry. It is symbolic of our times that men, if they wish to keep certain matters to themselves, isolate themselves in the lodges of Freemasonry. There are also lodges in which both men and women congregate, but Freemasonry has already become blunted in these, and they no longer bear its original stamp. The constitution of Freemasonry is a specific example, but it nevertheless expresses the male-dominated character of our society. Women, too, have absorbed a great deal of the masculine element from our civilization, and because of this they actually prevent the specifically feminine element from coming into its own. This is why we so often get the impression that, in terms of inner substance and outer form, there is very little difference between the ideals and programs of the various women’s movements and those of men—even in the tone of the speeches they deliver. Obviously, these movements differ insofar as, on the one side, there are demands to safeguard women’s interests, while, on the other, the demands are on behalf of men. But, in terms of their inner substance, they are barely distinguishable.

When you take a good look at modern medicine in all its materialistic aspects, you can see how it fails to understand human nature, especially in terms of its physical elements, so that it depends on experimentation. If you observe modern medicine, you find the product of a distinctly masculine attitude, however strange this may sound to you. In fact, one could hardly find a better illustration of male thinking than in what modern medicine so blatantly reveals to us. For a man, in his innermost being, experiences humanity as something of an enigma. To him it appears unfathomable and poses endless questions whose solutions seem to lie beyond his powers. This typically masculine characteristic is expressed in all the mysterious ceremony and the dry and manly atmosphere of freemasonry. This same male tendency has permeated our culture to such an extent that, although women suffer under it, they nevertheless wish to emulate it and to make it part of their own lives.

If we speak the truth today, people tend to think that we do so merely to present contrary statements to the world. Yet the reality is often unorthodox. Therefore, if we want to speak the truth, we must put up with seeming contrary, however inconvenient this might be.

Women live more in the images they create of humanity, while men experience humanity in more wishful and enigmatic ways. To understand this, we need to be clear about a symptom that is especially significant for the art of teaching today. When people speak of love today, they seldom differentiate between the various types of love. Naturally, we can generalize the concept of love, just as one can speak about condiments in a general way. But when people speculate abstractly about certain matters and then hold forth about them, it always strikes me as if they were talking about salt, sugar, or pepper merely in terms of condiments. We only need to apply such abstractions to practical life by putting salt instead of sugar in our coffee—they are both condiments, after all—to realize such foolishness. Anyone who indulges in general speculation instead of entering the concrete realities of life commits the same folly.

The love of a woman is very different from that of a man. Her love originates in the realm of imagination and constantly makes pictures. A woman does not love a man just as he is, standing there before her in ordinary, humdrum life (forgive me, but men, after all, are not exactly the sort that a healthy imagination could fall in love with). Rather, she weaves into her love the ideal she received as a gift from heaven. A man’s love, on the other hand, is tinged with desire; it has a wishful nature. This difference needs to be noted, regardless of whether it is expressed more in an idealistic or a realistic way. Ideal love may inspire longings of an ideal quality. The instinctive and sensuous kind may be a mere product of fancy. But this fundamental difference between love as it lives in a man and as it lives in a woman is a reality. A woman’s love is steeped in imagination, and in a man’s love there is an element of desire. And because these two kinds of love are complementary, they can become harmonized in life.

Educators need to bear this in mind when faced with sexually mature students. They must realize that one can no longer bring them certain things that belong to the preadolescent stage, and that they have missed the opportunity for doing so. Therefore, to prevent a onesided attitude in later life, we must try to give to prepubescent children enough of the right material to last them through the following stages. Fortunately, coeducation, in both primary and secondary education, is increasingly accepted today, so that boys and girls work side by side and learn to cooperate later on as men and women in society. Consequently, it is especially important to heed what was just said. Through this, a contemporary phenomenon such as the women’s movement will have a truly sound and healthy basis.

If we expand these considerations by taking a worldwide perspective, we are led to the fundamental differences that exist between East and West, with Asia on one side and Europe and America on the other. This difference between East and West is far greater than any other differences we may find when comparing, say, Europe and America. Throughout Asia, there are still traces of ancient, wise civilizations. Externally, they appear completely decadent, but their wisdom nevertheless lives on like a memory. It is revered as a sacred memory, to the extent that, fundamentally, an Asian cannot really understand a European, and vice versa. Those who are under illusions about this fact will delude themselves about the world’s greatest historical secret in our time. It is a secret of special significance not only for today, but very much so for the future.

Despite its manifold complexities, life in the West has a more uniform character than life in the East. The main concern of Western people is life in this earthly civilization, a civilization that draws its ideas mostly from what happens between birth and death. The people of the East (at least in their inner religious lives) do not limit their view to the earthly time between birth and death, or life in the outer mechanical civilization. People of the West, however, do live for this earthly time, even in their religious feelings. The people of the East, on the other hand, ask themselves searching questions, such as, Why was I born into this world? Why did I enter this senseperceptible world at all? Westerners take life in the physical world more or less for granted, even if they end it by suicide. Western people take earthly life for granted, and they have developed an inner receptivity for life after death only because it would be unsatisfying and a disappointment if earthly existence were entirely wiped out.

There is a fundamental difference between these two views. Again, however, we cannot get to the bottom of this merely through abstract descriptions instead of entering life fully. The farther we move from East to West, the more we find that the Western woman, despite her outer consciousness, cherishes a longing for the spirituality of the East. The man of the West, however, presents a totally different picture. He, too, has his secret longings, but not for anything vague and misty. His longings spring from what he experiences inwardly. From cradle to grave, he is enmeshed in the activities and pressures of his civilization, but something in him longs to get away from it all. We can perceive this mood of soul in all the civilized countries around us, from the River Vistula in Eastern Europe through Germany, France, and Britain, and right across the American continent to the shores of the Pacific Ocean. In all these lands, we find this attribute in common. Educators who deal with adolescents also experience this, perhaps to their despair and without recognizing the underlying causes. Only a teacher wearing blinders could possible overlook this.

During our previous meetings I mentioned that we really ought to throw away every school textbook, because only a direct and personal relationship between teachers and students should affect children. When it comes to teaching adolescents, however, every available textbook and, for that matter, almost our whole outer civilization become great sources of pain. I know that there are many who are unaware of this, because they do not go into real life with their eyes open wide enough. Here, again, in our outer civilization we find a notably lopsided masculine quality. Any book on history—whether a history of civilization or anthropology—will confirm this trend. As representatives of Western civilization, people long to escape the physical world in which they are caught up, but they lack the necessary courage to do so. People cannot find the bridge from the sensory world into the spiritual world. And so, everywhere in our civilization we find a yearning to get away from it all, and yet an inability to act accordingly.

It is hard enough to establish the right environment for teaching prepubescent children. But those who have to teach adolescents could almost feel helpless, because the means available for meeting their needs are so inadequate. This alone should kindle a real longing in such teachers for a deeper understanding of the human being. Of course, this longing may already be there in the teachers of younger children, but it is a prerequisite for anyone of sound pedagogical sense who teaches adolescents.

A woman’s nostalgia for the ways of the East and a man’s wish to be free of the bondage of Western life represent fundamental features of our time. This difference between the sexes is less apparent in preadolescent children, who still bear more general human features. Yet, as soon as we are confronted by adolescents, we meet many difficulties that arise quite concretely.

Imagine, for example, that a German literature teacher wants to recommend to her adolescent student a book that presents a German perspective of Goethe. She would really find herself in a quandary, since there are no suitable books available. If she chooses an available one, her scholar would not get the right picture of Goethe. If she chooses a biography of Goethe written by, say, Lewes, her German scholar would learn the more outward features of Goethe better than from any of the German books on the subject, but again he would not become familiar with the specifically German characteristics of Goethe. This is the situation today, for we simply do not have adequate literature for teaching adolescents. To remedy this, everything depends on women taking their proper place in culture. They should be allowed to contribute their specifically feminine qualities, but they must at the same time be careful not to introduce anything they have adopted from our maledominated civilization.

During the 1890s, I had a conversation with a German feminist. She expressed her views in radical terms, but I could not help feeling that, instead of enriching society with what only womanhood offers, she was trying to force her way into our onesidedly masculine culture by employing masculine tactics. My meaning must not be taken in a crude or biased way. I felt that I had to say to this free and uncompromising lady, “Your movement does not yet offer what the world really needs. The world does not need women who ‘wear the pants’ [forgive me, I believe in England that such a remark is unforgivably rude]. Rather, both masculine and feminine qualities make specific contributions toward the general enhancement of our society.”

As teachers, whenever we approach growing human beings, we must note the striking contrast between the prepuberty and post-puberty years. Let us take a concrete example: There is Milton’s Paradise Lost, which would be good to use in our lessons. The question is, when? Those of you who have thought through what has been said so far and have understood my remarks about the right time to introduce narrative and descriptive elements will find that this work by Milton (or epic poetry in general) would be suitable material after the tenth year. Also, Homer will be appreciated best when taught between the tenth and the fourteenth years. On the other hand, it would be premature to use Shakespeare as study material at this stage, since, in order to be ready for dramatic poetry, students must at least have entered puberty. To absorb the dramatic element at an earlier age, students would have to drive something out of themselves prematurely, which, later on, they would definitely miss.

What I tried to describe just now can be experienced vividly when, for example, you have to give history lessons to boys and girls after they enter puberty. Both masculine and feminine forces work during historical events, though in a different form than they do today. Yet all of the historical accounts available for teaching adolescents bear a decidedly masculine quality, as though they had been compiled by Epimetheus. Girls who have reached sexual maturity show little inclination toward such an approach. Boys may find it somewhat boring, but in their case it is not impossible to use this Epimethean way, which judges and holds onto what can be ascertained and established. But there is also a Promethean way of looking at history, which not only records events that occurred, but also shows their transformation into the ideas of the present time. This approach to history shows how the impulses that led the past have become the current thinking of today, and how impulses, in turn, continue to lead present time further. A Promethean way of looking at history, in particular, appeals strongly to the feminine element.

However, it would be very one-sided to teach history in the Promethean style at a girls’ school, or in an Epimethean style at a boys’ school. The minds of the young men would simply flow back into the past and become even more rigid than they are already. If the Promethean way of teaching history were to be only one applied in a girls’ school, the students would be tempted to fly off into futuristic speculations. They would always be attracted to the impulses that they happened to like naturally. We can achieve a more balanced society only if we add a historical view that bears the prophetic marks of Prometheus to the more predominant Epimethean way, which until now has been just about the only one available. Then, if both attitudes are alive in our lessons, we will at last achieve the right approach to history for students who have reached the age of sexual maturity.

Rudolf Steiner: Several questions have been handed in and I will try to answer as many as possible in the short time available.

First Question: This question has to do with the relationship between sensory and motor nerves and is, primarily, a matter of interpretation. When considered only from a physical point of view, one’s conclusion will not differ from the usual interpretation, which deals with the central organ. Let me take a simple case of nerve conduction. Sensation would be transmitted from the periphery to the central organ, from which the motor impulse would pass to the appropriate organ. As I said, as long as we consider only the physical, we might be perfectly satisfied with this explanation. And I do not believe that any other interpretation would be acceptable, unless we are willing to consider the result of suprasensory observations, that is, all-inclusive, real observation.

As I mentioned in my discussions of this matter over the past few days, the difference between the sensory and motor nerves, anatomically and physiologically, is not very significant. I never said that there is no difference at all, but that the difference was not very noticeable. Anatomical differences do not contradict my interpretation. Let me say this again: we are dealing here with only one type of nerves. What people call the “sensory” nerves and “motor” nerves are really the same, and so it really doesn’t matter whether we use sensory or motor for our terms. Such distinctions are irrelevant, since these nerves are (metaphorically) the physical tools of undifferentiated soul experiences. A will process lives in every thought process, and, vice versa, there is an element of thought, or a residue of sensory perception, in every will process, although such processes remain mostly unconscious.

Now, every will impulse, whether direct or the result of a thought, always begins in the upper members of the human constitution, in the interplay between the I-being and the astral body. If we now follow a will impulse and all its processes, we are not led to the nerves at all, since every will impulse intervenes directly in the human metabolism. The difference between an interpretation based on anthroposophic research and that of conventional science lies in science’s claim that a will impulse is transmitted to the nerves before the relevant organs are stimulated to move.

In reality, this is not the case. A soul impulse initiates metabolic processes directly in the organism. For example, let’s look at a sensation as revealed by a physical sense, say in the human eye. Here, the whole process would have to be drawn in greater detail. First a process would occur in the eye, then it would be transmitted to the optic nerve, which is classified as a sensory nerve by ordinary science. The optic nerve is the physical mediator for seeing.

If we really want to get to the truth of the matter, I will have to correct what I just said. It was with some hesitation that I said that the nerves are the physical instruments of human soul experiences, because such a comparison does not accurately convey the real meaning of physical organs and organic systems in a human being. Think of it like this: imagine soft ground and a path, and that a cart is being driven over this soft earth. It would leave tracks, from which I could tell exactly where the wheels had been. Now imagine that someone comes along and explains these tracks by saying, “Here, in these places, the earth must have developed various forces that it.” Such an interpretation would be a complete illusion, since it was not the earth that was active; rather, something was done to the earth. The cartwheels were driven over it, and the tracks had nothing to do with an activity of the earth itself.

Something similar happens in the brain’s nervous system. Soul and spiritual processes are active there. As with the cart, what is left behind are the tracks, or imprints. These we can find. But the perception in the brain and everything retained anatomically and physiologically have nothing to do with the brain as such. This was impressed, or molded, by the activities of soul and spirit. Thus, it is not surprising that what we find in the brain corresponds to events in the sphere of soul and spirit. In fact, however, this is completely unrelated to the brain itself. So the metaphor of physical tools is not accurate. Rather, we should see the whole process as similar to the way I might see myself walking. Walking is in no way initiated by the ground I walk on; the earth is not my tool. But without it, I could not walk. That’s how it is. My thinking as such—that is, the life of my soul and spirit—has nothing to do with my brain. But the brain is the ground on which this soul substance is retained. Through this process of retention, we become conscious of our soul life.

So you see, the truth is quite different from what people usually imagine. There has to be this resistance wherever there is a sensation. In the same way that a process occurs (say in the eye) that can be perceived with the help of a so-called sensory nerve, in the will impulses (in one’s leg, for example), a process occurs, and it is this process that is perceived with the help of the nerve. The so-called sensory nerves are organs of perception that spread out into the senses.

The so-called motor nerves spread inward and convey perceptions of will force activities, making us aware of what the will is doing as it works directly through the metabolism. Both sensory and motor nerves transmit sensations; sensory nerves spread outward and motor nerves work inward. There is no significant difference between these two kinds of nerves. The function of the first is to make us aware, in the form of thought processes, of processes in the sensory organs, while the other “motor” nerves communicate processes within the physical body, also in form of thought processes.

If we perform the well-known and common experiment of cutting into the spinal fluid in a case of tabes dorsalis, or if one interprets this disorder realistically, without the usual bias of materialistic physiology, this illness can be explained with particular clarity. In the case of tabes dorsalis, the appropriate nerve (I will call it a sensory nerve) would, under normal circumstances, make a movement sense-perceptible, but it is not functioning, and consequently the movement cannot be performed, because movement can take place only when such a process is perceived consciously. It works like this: imagine a piece of chalk with which I want to do something. Unless I can perceive it with my senses, I cannot do what I want. Similarly, in a case of tabes dorsalis, the mediating nerve cannot function, because it has been injured and thus there is no transmission of sensation. The patient loses the possibility of using it. Likewise, I would be unable to use a piece of chalk if it were lying somewhere in a dark room where I could not find it. Tabes dorsalis is the result of a patient’s inability to find the appropriate organs with the help of the sensory nerves that enter the spinal fluid.

This is a rather rough description, and it could certainly be explained in greater detail. Any time we look at nerves in the right way, severing them proves this interpretation. This particular interpretation is the result of anthroposophic research. In other words, it is based on direct observation. What matters is that we can use outer phenomena to substantiate our interpretation. To give another example, a so-called motor nerve may be cut or damaged. If we join it to a sensory nerve and allow it to heal, it will function again. In other words, it is possible to join the appropriate ends of a “sensory” nerve to a “motor” nerve, and, after healing, the result will be a uniform functioning. If these two kinds of nerves were radically different, such a process would be impossible.

There is yet another possibility. Let us take it in its simplest form. Here a “sensory” nerve goes to the spinal cord, and a “motor” nerve leaves the spinal cord, itself a sensory nerve (see drawing). This would be a case of uniform conduction. In fact, all this represents a uniform conduction. And if we take, for example, a simple reflex movement, a uniform process takes place. Imagine a simple reflex motion; a fly settles on my eyelid, and I flick it away through a reflex motion. The whole process is uniform. What happens is merely an interpretation. We could compare it to an electric switch, with one wire leading into it and another leading away from it. The process is really uniform, but it is interrupted here, similar to an electric current that, when interrupted, flashes across as an electric spark. When the switch is closed, there is no spark. When it is open, there is a spark that indicates a break in the circuit. Such uniform conductions are also present in the brain and act as links, similar to an electric spark when an electric current is interrupted. If I see a spark, I know there is a break in the nerve’s current. It’s as though the nerve fluid were jumping across like an electric spark, to use a coarse expression. And this makes it possible for the soul to experience this process consciously. If it were a uniform nerve current passing through without a break in the circuit, it would simply pass through the body, and the soul would be unable to experience anything.

This is all I can say about this for the moment. Such theories are generally accepted everywhere in the world, and when I am asked where one might be able to find more details, I may even mention Huxley’s book on physiology as a standard work on this subject.

There is one more point I wish to make. This whole question is really very subtle, and the usual interpretations certainly appear convincing. To prove them correct, the so-called sensory parts of a nerve are cut, and then the motor parts of a nerve are cut, with the goal of demonstrating that the sensations we interpret as movement are no longer possible. If you take what I have said as a whole, however, especially with regard to the interrupt switch, you will be able to understand all the various experiments that involve cutting nerves.

Question: How can educators best respond to requests, coming from children between five and a half and seven, for various activities?

Rudolf Steiner: At this age, a feeling for authority has begun to make itself felt, as I tried to indicate in the lectures here. Yet a longing for imitation predominates, and this gives us a clue about what to do with these children. The movable picture books that I mentioned are particularly suitable, because they stimulate their awakening powers of fantasy.

If they ask to do something—and as soon as we have the opportunity of opening a kindergarten in Stuttgart, we shall try to put this into practice—if the children want to be engaged in some activity, we will paint or model with them in the simplest way, first by doing it ourselves while they watch. If children have already lost their first teeth, we do not paint for them first, but encourage them to paint their own pictures. Teachers will appeal to the children’s powers of imitation only when they want to lead them into writing through drawing or painting. But in general, in a kindergarten for children between five and a half and seven, we would first do the various activities in front of them, and then let the children repeat them in their own way. Thus we gradually lead them from the principle of imitation to that of authority.

Naturally, this can be done in various ways. It is quite possible to get children to work on their own. For instance, one could first do something with them, such as modeling or drawing, which they are then asked to repeat on their own. One has to invent various possibilities of letting them supplement and complete what the teacher has started. One can show them that such a piece of work is complete only when a child has made five or ten more such parts, which together must form a whole. In this way, we combine the principle of imitation with that of authority. It will become a truly stimulating task for us to develop such ideas in practice once we have a kindergarten in the Waldorf school. Of course, it would be perfectly all right for you to develop these ideas yourself, since it would take too much of our time to go into greater detail now.

Question: Will it be possible to have this course of lectures published in English?

Rudolf Steiner: Of course, these things always take time, but I would like to have the shorthand version of this course written out in long hand as soon as it can possibly be done. And when this is accomplished, we can do what is necessary to have it published in English as well.

Question: Should children be taught to play musical instruments, and if so, which ones?

Rudolf Steiner: In our Waldorf school, I have advocated the principle that, apart from being introduced to music in a general way (at least those who show some special gifts), children should also learn to play musical instruments technically. Instruments should not be chosen ahead of time but in consultation with the music teacher. A truly good music teacher will soon discover whether a child entering school shows specific gifts, which may reveal a tendency toward one instrument or another. Here one should definitely approach each child individually. Naturally, in the Waldorf school, these things are still in the beginning stage, but despite this, we have managed to gather very acceptable small orchestras and quartets.

Question: Do you think that composing in the Greek modes, as discovered by Miss Schlesinger, means a real advance for the future of music? Would it be advisable to have instruments, such as the piano, tuned in such modes? Would it be a good thing for us to get accustomed to these modes?

Rudolf Steiner: For several reasons, it is my opinion that music will progress if what I call “intensive melody” gradually plays a more significant role. Intensive melody means getting used to the sound of even one note as a kind of melody. One becomes accustomed to a greater tone complexity of each sound. This will eventually happen. When this stage is reached, it leads to a certain modification of our scales, simply because the intervals become “filled” in a way that is different from what we are used to. They are filled more concretely, and this in itself leads to a greater appreciation of certain elements in what I like to call “archetypal music” (elements also inherent in Miss Schlesinger’s discoveries), and here important and meaningful features can be recognized. I believe that these will open a way to enriching our experience of music by overcoming limitations imposed by our more or less fortuitous scales and all that came with them. So I agree that by fostering this particular discovery we can advance the possibilities of progress in music.

Question: Is it also possible to give eurythmy to physically handicapped children, or perhaps curative eurythmy to fit each child?

Rudolf Steiner: Yes, absolutely. We simply have to find ways to use eurythmy in each situation. First we look at the existing forms of eurythmy in general, then we consider whether a handicapped child can perform those movements. If not, we may have to modify them, which we can do anyway. One good method is to use artistic eurythmy as it exists for such children, and this especially helps the young children—even the very small ones. Ordinary eurythmy may lead to very surprising results in the healing processes of these children.

Curative eurythmy was worked out systematically—initially by me during a supplementary course here in Dornach in 1921, right after the last course to medical doctors. It was meant to assist various healing processes. Curative eurythmy is also appropriate for children suffering from physical handicaps. For less severe cases, existing forms of curative eurythmy will be enough. In more severe cases, these forms may have to be intensified or modified. However, any such modifications must be made with great caution.

Artistic eurythmy will not harm anyone; it is always beneficial. Harmful consequences arise only through excessive or exaggerated eurythmy practice, as would happen with any type of movement. Naturally, excessive eurythmy practice leads to all sorts of exhaustion and general asthenia, in the same way that we would harm ourselves by excessive efforts in mountain climbing or, for example, by working our arms too much. Eurythmy itself is not to blame, however, only its wrong application. Any wholesome activity may lead to illness when taken too far.

With ordinary eurythmy, one cannot imagine that it would harm anyone. But with curative eurythmy, we must heed a general rule I gave during the curative eurythmy course. Curative eurythmy exercises should be planned only with the guidance and supervision of a doctor, by the doctor and curative eurythmist together, and only after a proper medical diagnosis.

If curative exercises must be intensified, it is absolutely essential to proceed on a strict medical basis, and only a specialist in pathology can decide the necessary measures to be taken. It would be irresponsible to let just anyone meddle with curative eurythmy, just as it would be irresponsible to allow unqualified people to dispense dangerous drugs or poisons. If injury were to result from such bungling methods, it would not be the fault of curative eurythmy.

Question: In yesterday’s lecture we heard about the abnormal consequences of shifting what was right for one period of life into later periods and the subsequent emergence of exaggerated phlegmatic and sanguine temperaments. First, how does a pronounced choleric temperament come about? Second, how can we tell when a young child is inclined too much toward melancholic or any other temperament? And third, is it possible to counteract such imbalances before the change of teeth?

Rudolf Steiner: The choleric temperament arises primarily because a person’s I-being works with particular force during one of the nodal points of life, around the second year and again during the ninth and tenth years. There are other nodal points later in life, but we are interested in the first two here. It is not that one’s I-being begins to exist only in the twenty-first year, or is freed at a certain age. It is always present in every human being from the moment of birth—or, more specifically, from the third week after conception. The I can become too intense and work with particular strength during these times. So, what is the meaning and nature of such nodal points?

Between the ninth and tenth years, the I works with great intensity, manifesting as children learn to differentiate between self and the environment. To maintain normal conditions, a stable equilibrium is needed, especially at this stage. It’s possible for this state of equilibrium to shift outwardly, and this becomes one of many causes of a sanguine temperament. When I spoke about the temperaments yesterday, I made a special point in saying that various contributing factors work together, and that I would single out those that are more important from a certain point of view.

It is also possible for the center of gravity to shift inward. This can happen even while children are learning to speak or when they first begin to pull themselves up and learn to stand upright. At such moments, there is always an opportunity for the I to work too forcefully. We have to pay attention to this and try not to make mistakes at this point in life—for example, by forcing a child to stand upright and unsupported too soon. Children should do this only after they have developed the faculty needed to imitate the adult’s vertical position.

You can appreciate the importance of this if you notice the real meaning of the human upright position. In general, animals are constituted so that the spine is more or less parallel to the earth’s surface. There are exceptions, of course, but they may be explained just on the basis of their difference. Human beings, on the other hand, are constituted so that, in a normal position, the spine extends along the earth’s radius. This is the radical difference between human beings and animals. And in this radical difference we find a response to strict Darwinian materialists (not Darwinians, but Darwinian materialists), who deny the existence of a defining difference between the human skeleton and that of the higher animals, saying that both have the same number of bones and so on. Of course, this is correct. But the skeleton of an animal has a horizontal spine, and a human spine is vertical. This vertical position of the human spine reveals a relationship to the entire cosmos, and this relationship means that human beings bear an I-being. When we talk about animals, we speak of only three members—the physical body, the ether body (or body of formative forces), and the astral body. I-being incarnates only when a being is organized vertically.

I once spoke of this in a lecture, and afterward someone came to me and said, “But what about when a human being sleeps? The spine is certainly horizontal then.” People often fail to grasp the point of what I say. The point is not simply that the human spine is constituted only for a vertical position while standing. We must also look at the entire makeup of the human being—the mutual relationships and positions of the bones that result in walking with a vertical spinal column, whereas, in animals, the spine remains horizontal. The point is this: the vertical position of the human spine distinguishes human beings as bearers of I-being.

Now observe how the physiognomic character of a person is expressed with particular force through the vertical. You may have noticed (if the correct means of observation were used) that there are people who show certain anomalies in physical growth. For instance, according to their organic nature, they were meant to grow to a certain height, but because another organic system worked in the opposite direction, the human form became compressed. It is absolutely possible that, because of certain antecedents, the physical structure of a person meant to be larger was compressed by an organic system working in the opposite direction. This was the case with Fichte, for example. I could cite numerous others—Napoleon, to mention only one. In keeping with certain parts of his organic systems, Fichte’s stature could have become taller, yet he was stunted in his physical growth. This meant that his I had to put up with existing in his compressed body, and a choleric temperament is a direct expression of the I. A choleric temperament can certainly be caused by such abnormal growth.

Returning to our question—How can we tell when a young child is inclined too much toward melancholic or another temperament?—I think that hardly anyone who spends much time with children needs special suggestions, since the symptoms practically force themselves on us. Even with very naive and unskilled observation, we can discriminate between choleric and melancholic children, just as we can clearly distinguish between a child who “just sits” and seems morose and miserable and one who wildly romps around. In the classroom, it is very easy to spot a child who, after having paid attention for a moment to something on the blackboard, suddenly turns to a neighbor for stimulation before looking out the window again. This is what a sanguine child is like. These things can easily be observed, even on a very naive level.

Imagine a child who easily flies into a fit of temper. If, at the right age, an adult simulates such tantrums, it may cause the child to tire of that behavior. We can be quite successful this way. Now, if one asks whether we can work to balance these traits before the change of teeth, we must say yes, using essentially the same methods we would apply at a later age, which have already been described. But at such an early age, these methods need to be clothed in terms of imitation.

Before the change of teeth, however, it is not really necessary to counteract these temperamental inclinations, because most of the time it works better to just let these things die off naturally. Of course, this can be uncomfortable for the adult, but this is something that requires us to think in a different way. I would like to clarify this by comparison. You probably know something of lay healers, who may not have a thorough knowledge of the human organism but can nevertheless assess abnormalities and symptoms of illnesses to a certain degree. It may happen that such a healer recognizes an anomaly in the movements of a patient’s heart. When asked what should be done, a possible answer is, “Leave the heart alone, because if we brought it back to normal activity, the patient would be unable to bear it. The patient needs this heart irregularity.” Similarly, it is often necessary to know how long we should leave a certain condition alone, and in the case of choleric children, how much time we must give them to get over their tantrums simply through exhaustion. This is what we need to keep in mind.

Question: How can a student of anthroposophy avoid losing the capacity for love and memory when crossing the boundary of sense-perceptible knowing?

Rudolf Steiner: This question seems to be based on an assumption that, during one’s ordinary state of consciousness, love and the memory are both needed for life. In ordinary life, one could not exist without the faculty of remembering. Without this spring of memory, leading back to a certain point in early childhood, the continuity of one’s ego could not exist. Plenty of cases are known in which this continuity has been destroyed, and definite gaps appear in the memory. This is a pathological condition. Likewise, ordinary life cannot develop without love.

But now it needs to be said that, when a state of higher consciousness is reached, the substance of this higher consciousness is different from that of ordinary life. This question seems to imply that, in going beyond the limits of ordinary knowledge, love and memory do not manifest past the boundaries of knowledge. This is quite correct. At the same time, however, it has always been emphasized that the right kind of training consists of retaining qualities that we have already developed in ordinary consciousness; they stay alive along with these new qualities. It is even necessary (as you can find in my book How to Know Higher Worlds) to enhance and strengthen qualities developed in ordinary life when entering a state of higher consciousness. This means that nothing is taken away regarding the inner faculties we developed in ordinary consciousness, but that something more is required for higher consciousness, something not attained previously. To clarify this, I would like to use a somewhat trivial comparison, even if it does not completely fit the situation.

As you know, if I want to move by walking on the ground, I must keep my sense of balance. Other things are also needed to walk properly, without swaying or falling. Well, when learning to walk on a tightrope, one loses none of the faculties that serve for walking on the ground. In learning to walk on a tightrope, one meets completely different conditions, and yet it would be irrelevant to ask whether tightrope walking prevents one from being able to walk properly on an ordinary surface. Similarly, the attainment of a different consciousness does not make one lose the faculties of ordinary consciousness—and I do not mean to imply at all that the attainment of higher consciousness is a kind of spiritual tightrope walking. Yet it’s true that the faculties and qualities gained in ordinary consciousness are fully preserved when rising to a state of enhanced consciousness.

And now, because it is getting late, I would like to deal with the remaining questions as quickly as possible, so I can end our meeting by telling you a little story.

Question: What should our attitude be toward the ever-increasing use of documentary films in schools, and how can we best explain to those who defend them that their harmful effects are not balanced by their potential educational value?

Rudolf Steiner: I have tried to get behind the mysteries of film, and whether or not my findings make people angry is irrelevant, since I am just giving you the facts. I have to admit that the films have an extremely harmful effect on what I have been calling the ether, or life, body. And this especially true in terms of the human sensory system. It is a fact that, by watching film productions, the entire human soul-spiritual constitution becomes mechanized. Films are external means for turning people into materialists. I tested these effects, especially during the war years when film propaganda was made for all sorts of things. One could see how audiences avidly absorbed whatever was shown. I was not especially interested in watching films, but I did want to observe their effects on audiences. One could see how the film is simply an intrinsic part of the plan to materialize humankind, even by means of weaving materialism into the perceptual habits of those who are watching. Naturally, this could be taken much further, but because of the late hour there is only time for these brief suggestions.

Question: How should we treat a child who, according to the parents, sings in tune at the age of three, and who, by the age of seven, sings very much out of tune?

Rudolf Steiner: First we would have to look at whether some event has caused the child’s musical ear to become masked for the time being. But if it is true that the child actually did sing well at three, we should be able to help the child to sing in tune again with the appropriate pedagogical treatment. This could be done by studying the child’s previous habits, when there was the ability to sing well. One must discover how the child was occupied—the sort of activities the child enjoyed and so on. Then, obviously, with the necessary changes according to age, place the child again into the whole setting of those early years, and approach the child with singing again. Try very methodically to again evoke the entire situation of the child’s early life. It is possible that some other faculty may have become submerged, one that might be recovered more easily.

Question: What is attitude of spiritual science toward the Montessori system of education and what would the consequences of this system be?

Rudolf Steiner: I really do not like to answer questions about contemporary methods, which are generally backed by a certain amount of fanaticism. Not that I dislike answering questions, but I have to admit that I do not like answering questions such as, What is the attitude of anthroposophy toward this or that contemporary movement? There is no need for this, because I consider it my task to represent to the world only what can be gained from anthroposophic research. I do not think it is my task to illuminate other matters from an anthroposophic point of view. Therefore, all I wish to say is that when aims and aspirations tend toward a certain artificiality—such as bringing to very young children something that is not part of their natural surroundings but has been artificially contrived and turned into a system—such goals cannot really benefit the healthy development of children. Many of these new methods are invented today, but none of them are based on a real and thorough knowledge of the human being. Of course we can find a great deal of what is right in such a system, but in each instance it is necessary to reduce also the positive aspects to what accords with a real knowledge of the human being.

And now, ladies and gentlemen, with the time left after the translation of this last part, I would like to drop a hint. I do not want to be so discourteous as to say, in short, that every hour must come to an end. But since I see that so many of our honored guests here feel as I do, I will be polite enough to meet their wishes and tell a little story—a very short story. There once lived a Hungarian couple who always had guests in the evening (in Hungary, people were very hospitable before everything went upside down). And when the clock struck ten, the husband used to say to his wife, “Woman, we must be polite to our guests. We must retire now because surely our guests will want to go home.”

What I have to say today concerns primarily the physical education of children. It is in the nature of this subject that I can talk about it only aphoristically, mainly because people tend to have already formed their opinions in these matters. When it comes to talking about physical development, everyone seems to have definite likes and dislikes that too often strongly color people’s theories on this subject. But anything arising from personal sympathies or antipathies easily leads to fanaticism, which is far from the real goals and activities of spiritual science. Any form of fanaticism or agitation for some particular cause is entirely alien to the nature of the anthroposophic movement, which simply wants to point out the effects of various attitudes and actions in life and leave everyone free to relate personal sympathies and antipathies to the matter.

Just consider the fanaticism that argues for or against vegetarianism today, each using unassailable, scientific proofs. And yet we cannot help noticing that never before has superficiality flourished so much as when people defend various movements of a similar nature. It is a fact that anthroposophy does not have the slightest leaning toward extremism in any form. It cannot go along with ardent vegetarians who wish to enforce their views on others whose attitudes differ, and who, in their fanaticism, go so far as to deny meat eaters a fully human status in society. If fanaticism occasionally creeps into the anthroposophic movement, it does not at all reflect the true nature of spiritual science.

Now, there is another aspect we must consider within the context of these lectures. Perhaps you have noticed that until now we have emphasized appropriate educational methods in the realm of children’s soul and spirit, which also allows the best possibility for physical development in a natural, healthy way. One could say that we are studying an educational system that—if it is practiced correctly and effectively—offers the best means toward healthy physical development. So the fundamentals of a sound physical education have already been presented. Nevertheless, it will be useful to review and summarize them again, although we must do this aphoristically because of a shortage of time. To do justice to this subject I would have to devote a whole lecture cycle to it.

Our theme falls naturally into three main parts: the way we feed children; the way we relate children to warmth or coldness; and our approach to gymnastics. Fundamentally, these three categories comprise everything important for the physical education of children.

Modern methods of knowledge, based as they are on an intellectualistic approach, do not offer the possibility of coming to terms with the complex nature of the human organism. Despite the scientific attitude that people are so proud of today, we need to acquire a certain instinctive knowledge of what nurtures or damages health and includes the whole spectrum between these two poles. A healthy instinct for such matters is immensely important. After all, isn’t it true that our natural science is generally becoming more dyed-in-the-wool materialistic? Consider how many secrets have been drawn from nature through research under the microscope or by dissecting various lower animals to investigate the functions of their parts. How many times has human behavior been determined by observing animal behavior, without considering the fact that the human organization in its most important characteristic differs radically from that of all lower animal species? In any case, there has not been enough emphasis placed on this significant difference, primarily because science today depends on investigating every detail separately, thus getting only a partial view of life.

Let me try to illustrate this by a comparison. Imagine that I meet two people at nine o’clock one morning. They are sitting on a bench, and I stop for a while to talk to them about various things, thus gaining a general impression of their characters. Then I go on my way again. At three o’clock in the afternoon I see them still sitting on that bench. Now, there are various possibilities of what may have happened in the meantime. It may be that they have been sitting there talking the whole time. Or, according to the different ways that people of various ethnic groups or nationalities behave, other things may have happened. Perhaps they sat together in silence. Or, unknown to me, one of them might left right after I did, while the other stayed on the bench. The first may have returned just before I reappeared, and so on. Externally, nothing appears to have changed between 9 A.M. and 3 P.M., despite the fact that the two seemed very different in temperament and lifestyle.

Life will never reveal its secrets if we observe only outer appearances. Yet, with today’s scientific methods, this happens far more frequently than is generally realized, as anyone can discover. Present scientific attitudes can indeed lead to a situation such as I witnessed not long ago. In my youth, I had a friend whom I knew lived a normal and healthy life. Later, we went our different ways and did not meet for many years. Then, one day, I visited him again. When he sat down to his midday meal, the food was served in an unusual way, and a scale was placed on the table. He weighed the meat and the vegetables, because he had begun to eat “scientifically.” He had complete faith in a science that prescribed the correct amounts of various foods one eats to be healthy. Needless to say, such a method may be perfectly justified under certain conditions, but it thoroughly undermines one’s healthy instincts.

An instinct for what is wholesome or damaging to health is an essential quality for any teacher worthy of the calling. Such teachers surely know how to elaborate and use all that was given in the previous lectures, and this includes the physical education of children.

We have seen, for instance, that before the change of teeth children live entirely in the physical organism. This applies especially to babies, particularly with regard to nourishment. As you know, when babies begin to take in food, they are completely satisfied with a totally uniform diet. If we, as adults, had to live every day on exactly the same kind of food for breakfast, lunch, and any other meal, we would find it intolerable, both physically and mentally. Adults like to vary their food with a mixed diet. Babies, on the other hand, do not get a change of food at all. And yet, only a few people realize the bliss with which babies receive their “monotonous” diet; the whole body becomes saturated with intense sweetness from the mother’s milk. Adults have the possibility of tasting food only with the taste buds and adjacent organs. They are unfortunate, since all their sensations of taste are confined to the head and thus they are very different a baby, whose entire body becomes one great organ for the sense of taste.

At the end of the baby stage, tasting with the whole body ceases and is soon forgotten for the rest of life. People who live with ordinary degrees of consciousness are completely unaware of how different their sensations of tasting food were during infancy. And, sure enough, later life does its best to wipe out this memory. For example, I once took part in a conversation between an “abstainer” and a person of the opposite position. (I won’t tell you the whole story, since it would take us too far from our theme.) The abstainer, like so many of these people, was inclined to be a fanatic and tried to convert the gourmand, who replied, “But I was completely temperate for two full years.” Greatly surprised, the abstainer asked him when this was, to which the other answered, “During the first two years of my life.” In this humorous, though rather frivolous way, important facts of life were discussed. Few people have a deeper and correct knowledge of these things.

Babies are related to the physical body in such a way that they can eat only with their entire physical organization, deriving the greatest benefit and pleasure from this condition. The gradual transition to the next stage involves forces that begin to concentrate in the head and finally lead to the change of teeth. These forces are so powerful that they can force out the milk teeth as the second teeth push through. This slow and gradual process takes place between birth and second dentition, affecting various other regions. After babyhood, the sense of taste withdraws into the head. Children no longer eat only with their physical organization, but with their soul forces as well. They learn to distinguish various tastes through their soul forces. At this stage it is important to watch carefully children’s reactions to different foods. Their likes and dislikes are valuable indicators of their inner health. But, to judge such matters, we need at least an basic knowledge of nutrition.

When talking about this today, people typically think of the aspect of weight. But this is not so important. What really matters is the fact that each kind of food contains a certain amount of forces. Each item of food holds a specific amount of forces through which it has adapted to the conditions of the outer world. But what takes place within the human organism is something entirely different. The human organism must completely transform the food it takes in. It must transform the processes that various foods have gone through while growing—forces that will become active within the human organism. What occurs there is a continual conflict, during which the dynamic forces in food are completely changed. We experience this inner reaction to the substances we eat as stimulating and life sustaining. Consequently, it is no good to merely ask how many ounces of this or that we should eat. Rather, we should ask how our organism will react to even the smallest amounts of a certain food. The human organism needs forces that generate resistance to outer natural processes.

Though somewhat modified, processes in certain areas of the human organism (between the mouth and the stomach) can still be compared to forces in the external world. However, those in the stomach and in the subsequent stages of digestion are very different from what we find outside the human being. When it comes to what happens in the head, however, we find exactly the opposite processes from those in outer nature. This shows how the human organism, in its totality, must be stimulated in the right way through the food we eat.

I must be brief, so there is no time to get into the terminology of the deeper aspects of this subject. For now, however, a less specialized and more popular terminology will do. As you know, in ordinary life there are foods we consider rich in nutrition, and others considered poor in nutrients. It is possible to live on food of poor nutritional value—just think of how many people are fed mainly on bread and potatoes, both of which are certainly low in nutritional value. On the other hand, you have to remember that, in cases of ill health, one must take great care not to overburden the digestion with foods having little nourishment. Bread and potatoes make great demands on the digestive system, with the effect that very little energy is left for the remaining functions. Consequently, a diet of bread and potatoes is not likely to promote physical growth. So we look for other foods that do not put unnecessary strain on the digestive system, foods that work the digestive system very little. If these things are taken to extremes, however, an abnormal activity begins in the brain, which in turn begins other processes that have absolutely no resemblance to those of outer nature. These again affect the rest of the human organism, and as a result the digestive system will become sluggish and too slack. All this is extremely complicated, and it is very difficult to understand all the ramifications of what happens. It is one of the most difficult tasks of a thorough scientific investigation—not the kind so common today—to know what really happens when, for instance, a potato or a piece of roast beef is taken into a human mouth. Each of these two processes is very complex, and each is very different from the other. To investigate the subsequent stages of digestion with scientific precision, a great deal of specialized knowledge is needed.

A mere indication of what happens there must be enough. Imagine that a boy eats a potato. First the potato is tasted in his head, the location of one’s organs of taste, and then the sensation of taste induces further responses. Although the sense of taste no longer permeates the boy’s whole organism, it nevertheless affects it in certain ways. A potato does not have an especially stimulating taste and, consequently, leaves the organism somewhat indifferent and inactive. The organs are not particularly interested in what happens with the potato in the child’s mouth. Then, as you know, the potato passes into the stomach. The stomach, however, does not receive it with alacrity either, because it has not been stimulated by the sensation of taste. Taste always determines whether the stomach takes in food with sympathy or aversion. In this case, the stomach will not exert itself to incorporate the potato with its dynamic forces. Yet, this must happen, since the potato cannot be left there in the stomach. If the stomach has the strength, it will absorb the dynamic forces of the potato and work on them with a certain distaste. It allows the potato to enter without developing any significant response to it, because the potato has not stimulated it. This process continues through the rest of the digestive tract, in which the remains of the potato are again worked on with a certain reluctance. Very little of what was once the potato reaches the head organization.

These few indications—which ought to be deepened considerably for any proper understanding—are intended as a mere suggestion of the complex processes that occur in the human organism. Nevertheless, educators should acquire a working knowledge of these things, and to do this I believe it is necessary to go into the whys and wherefores. I can imagine that some listeners might think it good enough just to be told what they should give children to eat and which foods to avoid. But this is not enough, because to do the right things—especially when physical matters are involved—teachers must have sufficient understanding of the problems. There are so many approaches to these things that one needs guidance to see what each case requires. And for this, teachers need at least a simplified picture of how children should be fed.

In physical education, we see in particular how far educational principles have deviated from prevailing social conditions. Unless students happen to live in boarding schools, where it is possible to practice what I have been indicating, it will be necessary to win the cooperation of parents or others in charge of children, and, as we all know, this can cause considerable difficulties. It may not be possible to implement measures one deems right and beneficial for students until tremendous resistance has been overcome.

Let me give you an example. Imagine you have a student in your class who has an excessively melancholic disposition. Extreme symptoms of this kind always indicate an abnormality in the physical organization. Abnormalities in the soul region always originate with physical abnormalities of one kind or another, and physical symptoms are a manifestation of the soul and spiritual life. So let us imagine such a child in a day school. In a boarding school, of course, one would deal with such a problem in cooperation with the dormitory. So what would I have to do? First I must contact the child’s parents and—if I am absolutely certain about the real causes of the problem—I may ask them to increase the child’s sugar consumption by at least 150 percent, or in some cases by as much as 200 percent, compared to what one gives a child who behaves normally. I would advise the parents not to withhold this additional sugar, which could be given, for instance, as sweets.

Why would I do this? Perhaps the opposite example will make it clearer to you. Imagine that I have to deal with a pathologically sanguine child. If I am to make sense, we must assume this is an excessively sanguine child. Again, the symptoms betray an abnormality in the physical organization, and here I would have to ask the parents to decrease the amount of sugar given to the child. I would ask them to greatly reduce the amount of sweets given to the child.

What are my reasons? One discovers whether to increase or decrease the amount of sugar only by becoming aware of these facts; all milk and milk products, but mother’s milk in particular, spread their effect uniformly throughout the entire human organism, so that each organ receives what it needs in a harmonious way. Other foods, however, have more influence on a particular organic system. Please note that I am not saying other foods exercise an exclusive influence, but that they influence some organs more than others. The way a child or an adult responds to a specific taste or a certain food depends on the general condition of a particular organic system. In this respect, certain luxury foods play as important a part, as do ordinary foods.

Milk affects the entire human being, whereas other nutrients affect a particular organic system. With regard to sugar, we must look at activity in the liver. So, what am I doing by giving an abnormally melancholic child lots of sugar? I diminish the activity of the liver, because sugar, in a certain sense, takes over the activity of the liver. This causes the liver to direct its activity more toward something extraneous, and thus the activity is reduced. Under certain circumstances, pronounced melancholic symptoms may be the result of a child’s liver activity, so it is possible, purely through diet, to decrease an overly melancholic tendency in a child—which can also manifest as a tendency toward anemia. And why, in the case of an overly sanguine child, do I recommend a reduction of sugar intake? Here I try to decrease the stimulating effect of sugar and cause the liver to become a little more active on its own. In this way, I stimulate the child’s I-being, which helps the child overcome the physical symptoms of an excessively sanguine temperament.

If we pay close attention over a period of time, we generally discover the necessary preventive measures. As a rule, this faculty develops only when it has become second nature in alert and dedicated teachers to spot even slightly unusual symptoms in students. Obviously, we must never allow abnormalities to deteriorate too much before taking action. To achieve this ability, teachers must be willing to continually deepen their understanding and to overcome numerous personal hindrances. Otherwise, I am afraid that teachers will not gain the necessary thoroughness until they reach retirement.

This example illustrates the possibility of counteracting certain abnormalities if we observe the human physical organization as a whole. Thus, the whys and wherefores are important. Naturally, we must always contend with countless details, but it is not impossible to relate these to the broader aspects that generally lead to polarities. Truly good teachers (even better than those who already exist), through close contact with their students, know instinctively and beforehand how to handle children when specific circumstances present themselves. In any case, if they are to take the appropriate action, it is extremely important for teachers to perceive any deviation from the normal, healthy behavior of children.

We must watch very closely how children—as beings of body, soul, and spirit—show an interest not only in themselves, but also in their environment. We have to develop an instinctive awareness of the children’s interest, or their lack of it. This represents the one side. The other is a teacher’s awareness of the first signs of fatigue in students.

What is the source of each child’s characteristic interest? It arises in the metabolic and limb system, but mainly in the metabolism. I will know that there is a problem of improper diet if I see that a child is losing interest, for example, in mental activities (and this is the most obvious sign); or if a child shows little interest in outer activities and no longer wants to participate in games or similar pursuits; or if I see that a child has lost interest in food (which is the worst sign of all, since children are naturally interested in various tastes and should learn to distinguish between the various flavors); or if a child suffers from lack of appetite (since a lost appetite also means a lack of interest in food). Here, food demands too much of the child’s digestive system. So, I must find out what food this child is being given that has relatively little nutritive value, since such food burdens the digestive system. Just as I can determine the weather by reading the barometer, similarly I can deduce an improper diet when I see a marked lack of interest in a child. Interest and apathy are the most important indicators with regard to a correct diet for children.

Now let’s take a look at the opposite pole. If I notice that a child tires too quickly because of mental or physical activities, again I can trace the cause to physical conditions. In this case, a child may eat with a normal appetite, but after eating, such a child may become drowsy, not unlike a snake after feeding. If a child has an abnormal desire to curl up on the sofa after eating, it shows an inability to cope with digestion, which causes the child to become tired. It is a sign that a child has been given too much of the sort of food that does not stimulate the digestion enough, with the result that the unfulfilled demands of the digestive system now enter the child’s head region, causing fatigue.

So, I must give food having concentrated nutritional value to a child who shows a noticeable lack of interest. But there is no need to become a fanatic about these things. Fanatical vegetarians will say that this lack of interest in children is caused by a diet of meat, and that they must now get used to a diet of raw fruits, so they can recover a normal interest in the world. This may be true. But those who believe in giving meat to children will maintain that, if they tire too easily, we must stimulate them with a meat diet.

These things should not provoke too much discussion, simply because it is possible to balance various foods through appropriate combinations that, in this case, might very well take the place of meat. Nor is it essential to turn children into vegetarians. The important thing is to recognize that, on the one hand, children who lack a healthy interest can be helped by an improved diet, one that contains especially nutritious foods and, on the other, that a tendency toward fatigue can be overcome by working in the opposite direction. This is one way to simplify and easily understand a very complex subject. If, for example, I find that a child tires too easily, I must realize that the digestion is not sufficiently engaged, and so I alter the diet accordingly. We must develop a kind of human symptomatology that helps us in a concrete and practical way. It is not always necessary to go into all the details. In matters of nutrition, if we interpret certain symptoms correctly, we begin to see through the situation and recognize what steps to take.

Closely related to all this (though opposite in a certain sense) is the whole question of warmth in childhood. Here, external phenomena guide us even more clearly than does nutrition; we just need the correct interpretation. On the other hand, they easily lead to extremes and become harmful. I am referring to “hardening,” or “toughening.” Under certain circumstances, this can be good, and much has been done in its favor. Yet, if we are well grounded in our knowledge of the human being, we cannot help feeling a sense of alarm when we see adults who were systematically hardened as children, and now cannot cross a hot and sunlit square without feeling oppressed by the heat. This can reach a point where both their psychological and physical makeup prevents them from ever crossing a sunny, open square. Surely, hardening is inappropriate if does not enable a person to endure any kind of physical hardship.

When considering the question of warmth or cold, two facts need to be kept in mind. First, nature has given us a clear directive; we have a sense of well-being only so long as we are unaware of the temperature surrounding us. If we are exposed to too much heat or cold, we quickly lose our sense of wellbeing. Obviously, we need our sensory perception of outer temperatures, but this must not adversely affect our whole organism. To protect ourselves from heat and cold, we neutralize their effects by the use of clothing. When exposed to too much cold, a person loses the ability to maintain normal functioning in certain inner organs. If, on the other hand, outer temperatures are too high, the body reacts with an excessive functioning of those organs. So we can say that, if a person is exposed to very low temperatures, the inner organs tend to coat themselves with a layer of mucus, giving rise to the type of illnesses I would call (in the vernacular) internal mucositis. Organs become lined with metabolic excesses, and this results in a hypersecretion of mucus. If, on the other hand, a person is exposed to too much heat, those organs respond by drying up. A tendency develops to form crusts, while the organs themselves ossify and become quite anemic.

This way of looking at the human organism provides the correct indications for moving ahead in matters of education. Every symptom and phenomenon teaches us something. For example, as human beings, it is safe to expose our faces to much colder temperatures than we could other parts of our bodies. And because the face is exposed to colder temperatures, it prevents other organs from drying out by stimulating them. There is a continuous interplay between the face, which readily accepts certain degrees of cold, and the other members of the human physical organization. However, we must not confuse the face with a very different part of the human anatomy. Forgive me for putting it so crudely, but we must not confuse people’s faces with their calves. This is the sort of mischief we encounter so frequently today, because in cold weather children are allowed to walk around with their legs bare up to their knees, and sometimes even higher. This truly confuses the two ends of the physical human body. If people were only aware of the hidden connections here, they would realize how many cases of appendicitis develop later on because of this confusion between the two human extremities.

On the other hand, it also needs to be said that we should not be too sensitive to minor changes of temperature, and that children should be brought up to bear them with equanimity. When children overreact to slight changes of temperature, again we must know that we can help by making corresponding changes in the diet. These things show us that warmth and nutrition must work together, for eating and keeping warm complement each other. Those who are oversensitive to temperature changes should be given food with a high caloric content, which generates the inner strength needed to withstand these changes. Again, you can see how a real knowledge of the human being also helps in such situations, and how, fundamentally, not only must everything in the human organism work harmoniously together, but mostly those entrusted with educating young people must be able to recognize this cooperation among the various organs.

The third major aspect of physical education involves various forms of movement. The human makeup is such that we must be active in more than our bodily functions; we must also participate in the outer world. People must be able to experience a connection with the outer world. It is true that not one human organ can be understood when considered only in a state of rest. We must relate it to the inherent activities and movements of its functions; then we can understand an organ even in a state of rest. This is true whether it is an outer organ—whose form, even at rest, indicates its normal movements—or an inner organ, whose shape and configuration express the function and movement that make it part of the overall human organic processes. All this is considered when we introduce various forms of movement to children in the right way. Again, bear in mind the wholeness of the human being. We must try to give the physical, soul, and spiritual aspects their due. With children, we do this only by allowing them to perform the right kinds of movements, which bring satisfaction because they are in harmony with children’s innate intentions. Such movements are always accompanied by a sense of well-being.

In an education based on knowledge of the human being, the first step in this direction is to learn the particular ways children want to move when given freedom. Typical games with their inhibiting rules are quite alien to the nature of young children, because they suppress what should remain freely mobile in children. Organized games gradually dull their inner activity, and children lose interest in such externally imposed movements. We can clearly see this by observing what happens when the free movements of playing children are channeled too much into fixed gymnastic exercises. As I said, I do not wish to condemn gymnastic lessons as such, but in general it must be said that when young students are doing gym exercises, their movements are being determined externally. Anyone working out of a real knowledge of the human being would much rather see young children play freely on parallel bars, on a horizontal bar, or on rope ladders, instead of having to follow the exact commands of a gym instructor shouting “one two three” as the children step on the first, second, and third rungs of a rope ladder or perform precise movements on gym apparatus—movements that tend to impose stereotyped forms on their bodies.

I realize that these remarks go a little beyond the general trend of modern gymnastics, whose advocates are often a bit fanatic. One easily rouses antipathy by shedding light on the kind of gymnastic exercises that are imposed externally, and by comparing them with the natural movements of children arising from their own involvement in free play. Yet it is exactly this free play that we should observe and study. One must get to know children intimately, and then one sees what to do to stimulate the right kind of free play, in which boys and girls should, of course, participate together.

In this way, through the inner flexibility that accompanies children’s outer movements, their organic functions work together harmoniously. This method also opens our eyes to what lies behind certain symptoms, such as those indicating anemia in young girls. In most cases such symptoms are simply the result of having been artificially separated from the boys, because it was considered unseemly for them to romp with the boys during free play. Girls, as well as boys, should be allowed to be boisterous when they play, although perhaps in slightly different ways. Conventional notions of what is “ladylike” are often are held up to young girls, but they frequently contribute to anemia in later life. However, I must ask you not to take this remark as a personal criticism of an established way of life, but simply as an objective observation. We can obviate a tendency toward anemia simply by allowing young girls to engage in the right kind of free play. In this way, we safeguard their inner functions from becoming so sluggish that they can no longer form the right kind of blood from their digestive activity.

These days, it has become difficult to fully understand these matters, simply because the kind of knowledge fostered today is not the outcome of observing inner human nature, but comes from collecting detailed data. Through so-called induction, these facts are then turned into a hodge podge of general knowledge. Of course, by following this method it is possible to discover all kinds of interesting facts, but it is more important to observe what has real significance for life. Otherwise, an ardent admirer of modern science might argue by saying, “You told us that anemia can manifest because young girls have not been allowed to play freely; yet I have encountered several cases of anemia in a village where young girls had never been restrained in their play.” One would have to look into the causes of anemia in this particular situation; perhaps as a child, one of these girls nibbled an autumn crocus (Colchicum autumnale), thus developing a tendency toward anemia in later life.

Another important aspect of our theme concerns the consequences of mental strain in children. If we overburden their mental powers, we definitely exert a harmful influence on their general health. If we prevent children from discovering their natural tendency toward movement and play, the metabolic organization will not be sufficiently stimulated. By burdening children with too much knowledge of the world, we artificially increase metabolic activity in the head. Although human beings have a threefold nature, any activity that dominates one of the three spheres is, to a certain extent, also present in the other two systems. When we overload students with facts about the external material realm instead of with spiritual matters, we divert some of the normal digestive activity from the metabolism into the head, thus causing abnormal activity in the whole metabolic system.

This, too, can cause anemia during puberty. Someone might argue that, in a certain village, students were never subjected to intellectual stress, but there were nevertheless cases of anemia in that town. Again we would have to look at the particular situation. For instance, we might discover that one of the houses in this village was covered by Virginia creeper (Parthenocissus quinquefolia), and that a child whose curiosity had been roused by its black, glistening berries had eaten a few that were overripe, in this way increasing an innate tendency toward anemia.

To conclude, I would like to say this: It might be correct to collect separate data from which one then extracts general knowledge. But if we want to gain the kind of knowledge that is closely allied to practical life, we have to observe real life carefully, so that we can discover where and how to tackle problems as they arise. Only a real knowledge of the human being offers educators this kind of insight. It enables them to fulfill their task by guiding children into the right forms of movement and by guarding against stressing the mental capacities of the children in their care. The realization of these possibilities is our first and foremost task.

Of course, we cannot necessarily prevent a child from sucking on an autumn crocus or eating black berries from a Virginia creeper, but we can infuse intuitions into children—and at the right time. And this will enable them to develop physical powers in a well-rounded way and to cultivate greater flexibility.

In this final lecture of our conference on education based on anthroposophic insight into the human being, I would like to speak about the moral and religious aspect in teaching, two related subjects that naturally belong together. Again, there is time for only a few characteristic observations.

There is hardly any other subject that pervades every aspect and branch of education with such an all-embracing and unifying spirit, born from a real knowledge of the human being. Yesterday I spoke to you about physical education, whereas today’s theme must be considered truly spiritual—very much so when we look at it from the spirit of our civilization. I want to emphasize immediately that these two subjects—both physical and spiritual in nature—must flow together and form a unity in the kind of education we are considering here, even though they tend to be treated as two very separate branches in traditional education. It may take time for this to happen in general. But in our Waldorf school, we have tried to make a small beginning in this intimate intermingling of spiritual and physical activities by introducing eurythmy as a required subject in all classes that could be seen as a kind of soul and spiritual form of gymnastics. Eurythmy uses the human physical body as a medium to express whatever it brings. Yet, right down to the smallest detail, every movement is also meaningfully permeated by soul and spirit. Eurythmy depends on the physical organs, as speech depends on the human speech organs, without which there could be no vocal communication. The physical speech organs carry soul and spiritual content.

The spiritual element in language can lead directly into the moral and even religious sphere if we are perceptive enough; there is a reason that the Gospel of St. John begins with “In the beginning was the Word.” Thus we can say, This flowing together of body, soul, and spirit is cultivated by teaching eurythmy in every class of the Waldorf school, though it is not a well known subject and, as yet, employs a somewhat instinctive way. Although directly linked to physical movements, eurythmy is one of the subjects that can show, perhaps more clearly than any other, how the unification of body, soul, and spirit can be practiced methodically within class lessons. In the future, many other activities will have to stand alongside eurythmy, offering possibilities as yet undreamed of by people today, and working even more directly into the soul and spiritual realm. Such possibilities are inherent in what has already been given, and waiting to be realized; the way is there. Even if our first efforts in eurythmy are far from perfect and limited in scope, the principles of eurythmy will eventually overcome all imbalance in gymnastics, which is the result of today’s materialistic influences.

One really feels an inner urge to speak about the ethical and religious aspects of education, even if this can be done only aphoristically. On the one hand, we wish to appeal most strongly to what all human beings share as a common bond, beyond the limits of race and nationality. On the other, it has become obvious that it is almost impossible to speak of matters so intimately connected with people’s inner lives in a way that is both understood and accepted by all nationalities. An example may show how very different moral and religious attitudes are in various regions of the world, and how one thus feels inhibited when trying to reach people on this particular level. In reality, such intimate questions of morality and religion can be approached only through the national and religious background of the people concerned.

In all the previous considerations during our conference, I was able to speak in far more general terms about human affairs than I can today. But the anthroposophic view of the world engenders a strong desire to build bridges across all divisions into nationalities, races, and so on. In its inmost being anthroposophy feels compelled to speak with a voice that is supranational, or international. Nevertheless, we are acutely aware of the difficulties in speaking with a voice of universal humanity about such intimate matters of human life, especially in the contemporary scene, which, after all, is the reality that confronts us. So I must beg you to take what I am going to say with the attitude I just mentioned. It is an example intended to illustrate the deep gulfs dividing humankind.

During these lectures I have mentioned Herbert Spencer, who, regardless of personal opinions of his philosophy, must be considered an exponent of Western civilization. I have indicated that Spencer introduced the world to specific educational principles, one of which may be summarized as follows: It is the goal of humankind to reproduce in kind; consequently, it is in our moral interests to raise and educate our offspring accordingly. We must therefore endeavor to provide suitable parents and educators. Such, approximately, are Spencer’s views, which begin with, and aim at, a physical picture of the human being. He follows the development of the human race with an eye on its reproduction and adapts his educational goals accordingly.

Now let us look at another person who, though living a little later, can nevertheless be seen as representing an Eastern worldview. Let us consider the philosophy of Vladimir Solovyov. Although he expresses himself in Western terminology, a true Russian folk soul speaks through his works. And so we find that the ethical and religious aims of Solovyov have a very different message for humankind, one permeated by the spirit of the East. He tells us that, on the one hand, people must strive for perfection with regard to truth, and, on the other, people must partake of immortality. Here Solovyov does not imply an earthly immortality resulting from fame or glory, but the real immortality of the soul, which rightly belongs to every human soul. He goes on to say that, without this effort toward perfection in truth—in other words, without the attainment of real knowledge—human existence would be worthless. Only if we are able to perfect ourselves more and more will our human life gain in value. But if the human soul were denied immortality, then all perfection, all ability to strive toward perfection, would be nothing but a monstrous cosmic deception. Then, all human achievements in the search for truth would be submerged, and humankind would be cheated of its most precious aspirations by the very cosmic foundations themselves. However, Solovyov claims, this would be the case if, through earthly development, humankind were to consider human reproduction the final and most important goal. Then humankind’s special task in the world would be shunted from one generation to the next, and the human course would be like the spinning of an unchanging wheel, at least in terms of the moral values of existence. In other words, in the spirit of the East, Solovyov clearly rejects the Western ideals of Spencer.

This twofold way of experiencing and judging our human task on earth colors all the many divisions with regard to moral and religious issues. If we wish to understand the ethical and moral aims of humankind, we must first free ourselves from prejudice. Then we need to make an honest effort to understand the various diverging philosophies of life. The opposing views of these two thinkers show how the human constitution differs in terms of the intimate subject of today’s discussion.

The anthroposophic worldview itself is intended to help people, wherever they live on earth, toward knowledge that is beyond all limits of race or national language. Consequently, spiritual science tries to speak a supranational language (not in any physical sense, of course), a language that can be understood throughout modern civilization. For now, we can realize these goals only to a limited extent. But even these initial steps will enable us to appreciate wider issues as well. Once we have a better understanding of what was just said, we will see how little can be accomplished in moral and religious education as long as we introduce religious dogmas and fixed moral concepts to children. At best we can teach them to become Christians, Jews, Roman Catholics, or Protestants, according to our own religious beliefs. But we must eradicate from a true art of education any attempt to indoctrinate young people into our own particular ideology.

A specific problem in education may help illustrate this point and also help us respect matters of human freedom when dealing with children. And we will quickly realize that we must respect the inherent freedom of children if we also recognized that a dull or a bright student, or even a budding genius, should be treated with equal care. What would happen if teachers were to decide that students should take in only what was near to their own souls? In their bodily nature, those of a lower intelligence are born with a heavy burden. A genius, on the other hand, is born with a winged soul. We must admit to ourselves that we are called to help carry the burden of a disabled person. But we must also admit that, as teachers, we may not be able to follow the flight of a young genius. Otherwise, every school would have to be staffed with great geniuses, and this is probably impossible. Our teaching methods must nevertheless ensure that we do not impede the progress of an inherent genius. We must never clip the wings of a genius’s spirit. We can do these things only by developing an art of education that does not interfere with the spiritual forces that must work freely in growing human beings.

All of our previous considerations of this conference were directed to this goal, and once you examine these things in greater depth, you will find it is true. You will also find that the principles of Waldorf education can be implemented in practical life in such a way that teachers need to deal only with what they can develop in children, even in one who will eventually become a genius. Just as a teacher of short stature cannot prevent a student from becoming tall, similarly a teacher’s spiritual limitations need not limit a student’s innate possibilities for spiritual growth. The later lives of students will remain unimpeded by the inevitable shortcomings of teachers as long as we stand on a knowledge of the whole human being, which emanates from the complete human being just as the forces of physical growth do.

Consequently, I welcome the fact that, in the Stuttgart Waldorf school, something has emerged that could easily go unnoticed by a passing visitor; nevertheless it is a concrete reality. I’m speaking of the spirit of the Waldorf school, which exists independently, irrespective of the personal situations of various staff members, whose soul and spiritual lives thrive as a result of communal efforts to cultivate it. This spirit encourages teachers more and more to educate children, even when they have to help carry the heavy burden of the disabled. The teachers’ group study of the human being helps them bear this burden while making every effort to avoid the educational error of hindering a highly gifted student’s free development. This is our ideal, and it goes without saying that it does not exist just in the clouds of cuckooland, because the teachers make concerted efforts to bring it into daily life at the Waldorf school.

When dealing with the moral and religious aspects of education, we cannot draw material from existing ideologies, religious institutions, or established ethics. Our task is to reach the students’ inner being so that, in keeping with their destinies, they will be able to work freely with others in the social sphere. Consequently, we do not begin teaching by appealing to their conceptual faculties. Although knowledge provides meaning, it does not make it possible to go into the intimate regions of the soul in a living way. When imparting knowledge—and we are bound to do this in our school—when addressing the faculty of thinking as one of the three soul faculties, we must realize that thinking, too, must be channeled toward ethical aims. However, when dealing with the moral and religious aspects of education, we must appeal first and foremost to the feeling life of students. We cannot address the will directly, because human activities immediately connect people socially, and social activities are determined largely by the prevailing conditions and demands of the social milieu.

So we cannot turn directly to thinking, which always wants to turn in a certain direction, nor to willing, which must take its impulses from prevailing social conditions. We can, however, always appeal to feeling, which to a certain extent is the private domain of each individual. If we appeal to this element when teaching, we meet forces of the human soul that have a moral and religious quality. Yet, we must go beyond cultivating the students’ thinking, feeling, and willing as though each were a separate faculty. We must try to train the soul forces together. Obviously, it would be wrong to concentrate on training thinking in a lopsided way, just as it would it be wrong to concentrate only on the will. Rather, we must let feeling flow into both thinking and willing.

With thinking, only knowledge of the world and the human being—based on spiritual science—really helps us, because it allows us to build on a physical foundation. With such knowledge, we can safely turn to subjects such as physics and chemistry without the danger of being unable to rise to the level of metaphysics, or spirit. If we reach the suprasensory world along the way, we engage not only thinking but also feeling. The very moment we lift knowledge of the world to a suprasensory level, we begin to achieve a moral relationship with the ground of the world and to suprasensory beings themselves.

The element of feeling is the first of three soul faculties to which we must turn in moral and religious education. If fostered correctly, feeling will be transformed into gratitude. Right from the very beginning of school life, we must systematically develop a mood of gratitude in children—something that modern education allows in only a limited and relatively unconscious way. We must try to engender a mood of gratitude for everything children receive, with every concrete example we take from life itself.

When this feeling is developed properly, it can rise to the highest realms of cosmic laws available to cognition. At such a moment, people feel how the sensory world surrounds them. They come to understand natural laws and see themselves within the sensory realm. They begin to understand that whatever they discover through the senses alone will never make them fully human. Gradually they find a way of knowing the human being that points beyond the limits of the sensory world but, nevertheless, is accessible by scientific methods. They then not only experience the activity of universal cosmic laws in themselves, but divine the existence of spiritual beings. Such awareness changes knowledge into a deep feeling of gratitude toward the suprasensory beings who placed them into the world. Knowledge broadens into gratitude toward divine beings. We know we have given young people knowledge of the world in the right way if it eventually wells up in them as a feeling of gratitude toward the suprasensory world.

Thus, a feeling of gratitude is the first quality within the three human soul faculties that leads into the moral and religious sphere and that we must cultivate in young people. Gratitude itself includes a certain quality of knowing, since we must understand why we are grateful. It is characteristic of this feeling that it is closely related to our powers of comprehension. In the Waldorf school, we do not appeal to faith as handed down by tradition; this is left to our visiting religion teachers. After the ground has been prepared by class teachers, religious teachers are invited to relate what they can give to life in general.

With the students’ faculty of thinking, we first try to create a mood of gratitude. When we turn to feeling, what we find takes us beyond ourselves and out into the world. With the experience of gratitude, we find ourselves facing other beings. And, if we can identify with other beings to the extent of experiencing them as ourselves, then something begins to develop in our feeling life that we call love in the true sense of this word. Love is the second mood of soul that needs to be nurtured in moral and religious life, the kind of love we can nurture at school by doing whatever we can to help students love one another. We can provide a firm foundation for this kind of love by helping children make a gradual transition from the stage of imitation and authority, in the ninth or tenth year, to a genuine feeling of love for their teachers, whose bearing and general behavior at school must naturally warrant it.

In this way we lay the foundations of a twofold human quality; we instill the essence of the ancient call to love your neighbor as you love yourself, while helping to develop a feeling of gratitude that points more to a comprehension of the world. “Love your neighbor as you love yourself ” is complemented by the call to “love Divine Being above everything.”

Such words of truth have a familiar ring to most people today, for they have sounded through the ages. However, knowing them in theory and repeating them is not the point. It is most important to find ways to put them into practice in the immediate present, thus every age sees a renewal of humankind. We often hear the admonition to love our neighbor as we love ourselves, and God above everything, yet we see little evidence of it. Life at school should try to assure that such things are not just talked about but become infused with new life.

There is only one way that offers a firm foundation for the capacity to love in a mature way, and that is the natural transformation of the childhood stages of imitation and authority to that of love. If we work in harmony with children’s natural development toward the attainment of love—whose quality should be self-evident when seen in this light—we will not need to invent the sort of long-winded theories that are fabricated by materialistic thinkers, intended to guide sexually maturing adolescents in their first experiences of love. A whole literature has been written on the subject, all of which suffers from the simple fact that one no longer knows what to do with young people once they reach sexual maturity. The reason for this failure is that children were not prepared properly, because people did not know how to handle the previous stages of childhood. If adolescents have been guided correctly up to this incisive time in their lives, we do not have such difficulties with them.

In children’s life of will, we must guide the developing soul so that feelings flow freely into the will in the right way. Children must naturally express many different will impulses outwardly, but what asserts itself now? If we were unable to use our physical powers to express our will impulses, we would not be human in the physical sense, especially when our actions are seen in the light of morality and religion. By engendering love, we pour ourselves out into the world. By willing, we return to ourselves, and because willing is essential to our lives, we enter the realm of instincts, drives, and emotions. At the moment we look for a path to morality and religion, we must realize that everything that makes us human must now flow into our instincts and desires. This path reveals itself to us when we knowingly contemplate the universe and find the human being there. Ancient tradition put this into words by telling us that human beings are images of the Godhead.

Volition that has an ethical and religious character arises only when we can carry this kind of experience into our deliberate actions—when we can find the image of God even in our instinctive impulses. Thus we know that our true humanity remains alive in the domain of the will. What are we doing when we allow will impulses to enter the world so that, right down to the level of instincts, people recognize a true human being in us? By developing a feeling for our own humanity, which we pour into our will impulses and activities, we reveal the third of the three soul moods. There is no word in German for this third element. So, to make my meaning clear, I have to borrow a word from English—the word duty. There is no German word for duty. Those who can experience how words reveal the genius of language (as described a previous meeting) will be able to sense my meaning. It is true that anyone who, without further ado, translates simply according to what one finds in a dictionary, would translate the word duty into the German word Pflicht. But this word does not meet the need at all. As a noun, formed from the verb pflegen, it comes from a very different region of the soul. One would have to approach this matter very differently if we were to base it on Pflicht. This difficulty of finding the right word presents another example of how differently people are constituted in various parts of the earth. If we aim to be conscientious and correct in our use of language, we cannot translate duty with Pflicht to express the third mood of soul, because it would not reflect the truth. It would be a lie, even if only a technical one.

1. Gratitude
2. Love
3. Duty

Again, it is characteristic that we can use the German words for gratitude (Dankbarkeit) and love (Liebe), but that there is no German word for expressing the third mood of soul. It is characteristic because we find ourselves entering a definite geographic locale as soon as we step from the area of cognition, which links us to humanity (since thought can be shared by all thinking people), and as soon as we leave the realm of love, which can unite people everywhere, and enter the sphere of individual volition. Here we are called on to form our lives and become aware of the individuality being developed in us by our having been placed into a definite location on earth.

However, if we approach students through their life of feeling during their ninth or tenth year, when previous powers of imitation and the inborn sense of authority have gradually changed into new faculties, our teaching will, by its very nature, lead to a moral and religious experience on their part. And when human beings are permeated by the feeling that they want to be truly human, that they must conduct their lives so that, right down to the level of instincts, they themselves and others will recognize true humanity in them, they immediately become messengers, angels of the divine world. Moral life will be pervaded by a religious mood.

If students have been guided properly up to the twelfth year, the introduction of new subjects will lead them into what lies beyond the human realm. This makes them realize that, by observing outer nature, they are entering another world, limited by the senses and obedient to the laws of a lifeless, inorganic world. (We have already described this period and indicated the right pedagogical approach.) At that moment, children feel, deep down, that they want to be truly human, even in their lower nature, at the level of instincts and drives. And then the third mood of soul arises, which is a sense of duty. Thus, through our education and in conformity with the children’s nature, we have guided them to experience the three moods of soul. Naturally, the ground had to be prepared during the previous school years.

At the stage of development toward the twelfth year, a certain loss of inner harmony will manifest in our students’ religious experiences. I mean that, in their religious life, a most important moment has arrived. Naturally, students have to be prepared for this turning point so that they can pass through it in the right way. Educators must not simply accept the “fact” that certain conflicts caused by modern civilization are inevitable. In our time, people have their moral and ethical views, which are deeply rooted in the human soul and without which they cannot imagine human dignity and human values. On the other hand, they find themselves surrounded by the effects of natural laws that, in themselves, are completely amoral, laws that affect human lives regardless of any moral issues and can be dealt with only if questions of morality are left entirely out of consideration.

In educational circles today, there is a widespread tendency to conveniently bypass this issue when children reach this critical point in their lives. In our present civilization, however, this conflict in the human soul is both deep-seated and tragic. This must be resolved one way or another before adulthood. Unless students can reconcile the moral and natural orders of the world so they are seen as part of a unity, they may suffer an inner conflict that has the strength to tear their lives apart. Today such a conflict exists in the lives of nearly all thinking people, but they remain unaware of it. People prefer to fall back on traditional religious creeds, trying to bridge what remains unbridgeable unless they can rise from the sensory world to the spiritual world, as anthroposophy endeavors to do.

For adults, such a conflict is indeed tragic. If it arises in childhood before the eleventh year, it brings disturbances in its wake that are serious enough to ruin the soul life of a child. A child should never have to say, “I study zoology and find nothing about God. It’s true that I hear of God when I study religion, but this does not help explain zoology.” To allow children to be caught in such a dilemma would be awful, since this kind of questioning can completely throw them off their proper course in life. Of course, the education we have been considering during the last few days would never allow such a schism to develop in a child’s soul, because it fully considers the importance of the eleventh to twelfth years and all that follows. Only then (not before) is it time for the student to become aware of the disharmony between life as seen in terms of nature and life seen from the moral point of view. We should not overprotect children by glossing over certain facts of life—such as the fact that, apart from gratitude, love, and duty, the world is a duality seen with human eyes. However, if education is based on the principles elaborated here, students will be able to resolve this seeming disharmony in the world, especially at this particular age. Certain problems will deepen and enrich our students’ religious lives far more than if they were fed only the traditional sorts of religious instruction, which have to be accepted on faith. Such real meaning assures students that a bridge can be built across the abyss they have experienced for the first time, because it is a reality.

Our civilization requires that we let our ethical and religious views play their proper role in life as it is. And in our religious teaching we must take our cue from the critical moments of the students’ developing life of feeling. The difficulties of finding the kind of bridge I have described are highlighted by a book published in London toward the end of the eighties. It is called Lux Mundi, and among its contributors are several authors who represent the official views of the High Church of England. It attempts to take what has crystallized in the Church and integrate it more into social life. Even members of the High Church are at pains to build such a bridge—needless to say, from their point of view. You find people discussing this everywhere, and it could well become the substance of our religious life.

Can we really offer something that is being debated so much today as a subject for growing children? Are we in a position to lead young people into Christianity, while theologians increasingly argue about the reality of Christ? Should it not be our task to find ways to help each person relate to Christianity as a free individual? We must not teach accepted dogmas or fixed formulas as ethical and religious instruction; rather, we must learn to nurture the divine spiritual element that lives in the human soul. Only then shall we guide children correctly, without impinging on their inner freedom to eventually choose their own religious denomination. Only then will students be spared inner uncertainty on discovering that one adult is a member of the High Church while another may be a Puritan. We must succeed in enabling students to grasp the real essence of religion. Likewise, through the cultivation of the three moods of soul, we must succeed in allowing morality to develop freely in the souls of children instead of trying to inculcate them by means of set moral precepts. This problem is at the very heart of the social question, and all the talk or social work related to it will depend on whether we provide the right basis for the moral education of young people. A significant part of the whole social question is simply a question of education.

It was possible to present only a few rough outlines of the moral and religious aspect of Waldorf education, which we have been studying during the last few days. If our educational aims are rooted in a true knowledge of the human being, and as long as we realize that we must refrain from introducing dogmas, theories, or moral obligations into our teaching, we will eventually succeed in laying the right foundation for the moral and religious life of our students.

So we must continue to work toward a true art of education that conforms to the needs of our time. Perhaps I may hope that what I presented to you during the last few days will show that I an not at all against the achievements of general education. Broadly speaking, our present civilization is not lacking in good educational aims and principles, and during the nineteenth century, they were stated in abstract terms by the great educators of various countries around the world. Waldorf education has no intention of opposing or belittling their findings, but it believes it knows that these ideas can be implemented only through the appropriate measures, and that such measures can grow only from a real and deep experience of the human being and the world. Fundamentally, Waldorf education tries to bring about what most people are looking for, though their goals may be somewhat abstract or ill-defined. We are seeking ways to achieve something that everyone would really like to see in education, and if this is the feeling that has arisen among those who have shown genuine interest in an anthroposophically based education as practiced in the Waldorf school, then the right kind of response has been evoked here.

Ladies and gentlemen, it has meant a great deal to me to be permitted to speak to you in this spirit. It is more important to me that you appreciate the spirit from which I have spoken than that you hear the details of what I brought. Details might have to be modified or adapted in one way or another. What matters are not the details but the spirit behind them. If I have succeeded in evoking some experience of the tolerant and humane, yet active spirit behind our education based on spiritual science, then perhaps just a little of what I wanted to bring in these lectures has been achieved.

In conclusion, I wish to emphasize once more my firm conviction that it is of utmost importance to speak from this spirit during our time. I would like to thank you for the interest you have shown during these lectures. I would also like to thank you for spending your time at this conference, especially during this festive season, and I hope that, as you leave, you feel at least some justification for your journey to Dornach. If this is the case, I would like to give you my heartiest farewell in the hope that we may meet again, in the sense in which I spoke to you at the opening of this lecture course.

Anyone who chooses to address the themes that I shall address tonight and again on the 27th knows that many people today long for a new element in contemporary spiritual life, an impulse that could revitalize and transform important aspects of our present civilization. Such longings live especially in those who try to look deeply into their own inner being, stirred by the various signs in contemporary society indicating that, unless present trends change, our civilization is heading for a general collapse. These signs themselves, of course, are a result of many characteristic features of the cultural stream of Western Europe over the last few centuries.

What may be said about the supersensible worlds today may therefore be said to every human soul. It may be said even to a hermit, a recluse, who has withdrawn from the world. Above all, however, it may be said to those who stand fully and firmly in life: for what we are talking about is every human being’s concern.

But this is not the only point of view from which I wish to speak today and again on the 27th. I want to talk about how, if we let them work upon our souls, the fundamental issues facing our civilization affect our attitudes. Those who feel called upon to lead their fellow human beings will find much that is inwardly disturbing here and much that makes them yearn for a renewal of certain aspects of spiritual and cultural life.

If we consider humanity’s present cultural, spiritual situation, we may trace it back to two fundamental issues. One shines out in contemporary science and in the way in which scientific life has developed during the last three or four hundred years. The other shines out from the practical sphere of life, which, naturally, has been largely influenced by modern science.

To begin with, let us look at what science has brought in its wake more recently. At this point, to avoid any misunderstanding, let me state clearly that anthroposophical spiritual science—as I shall represent it here—must in no way be thought of as opposing the spirit of modern science, whose triumphant and important successes the exponents of spiritual science fully recognize. Precisely because it wishes to enter without prejudice into the spirit of natural science, anthroposophical spiritual science must go beyond its confines and objectives. Natural science, with its scrupulous, specialized disciplines, provides exact, reliable information about much in our human environment. But, when a human soul asks about its deepest, eternal being, it receives no answer from natural science, least of all when science searches in all honesty and without prejudice. This is why we find many people today who out of an inner religious need—in some cases more, in others less—long for a renewal of the old ways of looking at the world.

The outer sciences, and anthropology in particular, already draw our attention to the fact that our forebears, centuries ago, knew nothing of what splits and fragments many souls today; namely, the disharmony between scientific knowledge on one hand and religious experience on the other. If we compare our situation today with what prevailed in ancient times, we find that the leaders of humanity who cultivated science then—however childlike their science might appear to us now—also kindled the religious spirit of their people. There was certainly no split between these two spiritual streams.

Today, many souls long for the return of something similar. Yet one cannot say that a renewal of ancient forms of wisdom—whether Chaldean, Egyptian, Indian, or any other—would benefit our present society. Those who advocate such a return can hardly be said to understand the significance of human evolution, for they overlook its real mission. They do not recognize that it is impossible today to tread the same spiritual paths that were trodden thousands of years ago. It is an intrinsic feature of human evolution that every age should have its own particular character. In every age, people must seek inner fulfillment or satisfaction in appropriate though distinctly different ways. Because we live and are educated in the twentieth century, our soul life today needs something different from what people living in distant antiquity once needed for their souls. A renewal of ancient attitudes toward the world would hardly benefit our present time, although knowledge of them could certainly help in finding our bearings. Familiarizing ourselves with such attitudes could also help us recognize the source of inner satisfaction in ancient times. Now, this inner satisfaction or fulfillment was, in fact, the result of a relationship to scientific knowledge fundamentally different from what we experience today.

There is a certain phenomenon to which I would like to draw your attention. To do so is to open myself to the accusation of being either paradoxical or downright fantastical. However, one can say many things today that, even a few years ago, would have been highly dangerous to mention because of the situation that prevailed then. The last few catastrophic years [1914–1918] have brought about a change in people’s thinking and feeling about such things. Compared with the habits of thought and feeling of the previous decade, people today are readier to accept the idea that the deepest truths might at first strike one as being paradoxical or even fantastical.

In the past, people spoke of something that today—especially in view of our scientific knowledge—would hardly be acceptable. This is something that will be discussed again in a relatively short time, probably even in educated, cultured circles. I refer to the Guardian of the Threshold. This guardian stands between the ordinary world of the senses, which forms the firm ground of orthodox science and is where we lead our daily lives, and those higher worlds in which the supersensible part of the human being is integrated into the spiritual world. Between the sensory world—whose phenomena we can observe and in which we can recognize the working of natural laws with our intellect—and that other world to which we belong with our inner being, between these two worlds, the ancients recognized an abyss. To attain true knowledge, they felt, that abyss had first to be crossed. But only those were allowed to do so who had undergone intensive preparation under the guidance of the leaders of the mystery centers. Today, we have a rather different view of what constitutes adequate preparation for a scientific training and for living in a scientific environment. In ancient times, however, it was firmly believed that an unprepared candidate could not possibly be allowed to receive higher knowledge of the human being. But why should this have been the case?

An answer to that question can be found only if insight is gained into the development of the human soul during the course of evolution. Such insight goes beyond the limits of ordinary historical research. Basically, present historical knowledge draws only on external sources and disregards the more subtle changes that the human psyche undergoes.

For instance, we do not usually take into account the particular condition of soul of those ancient peoples who were rooted in the primeval oriental wisdom of their times, decadent forms of which only survive in the East today. Fundamentally speaking, we do not realize how differently such souls were attuned to the world. In those days, people already perceived external nature through their senses as we do today. To a certain extent, they also combined all of the various sense impressions with their intellect. But, in doing so, they did not feel themselves separated from their natural surroundings. They still perceived an element of soul and spirit within themselves. They felt their physical organization permeated by soul and spirit. At the same time, they also experienced soul and spirit in lightning and in thunder, in drifting clouds, in stones, plants, and beasts. What they could divine within themselves, they could also feel out in nature and in the entire universe. To these human beings of the past, the whole universe was imbued with soul and spirit.

On the other hand, they lacked something that we, today, possess to a marked degree, that is, they did not have as pronounced and intensive a self-consciousness as we do. Their self-awareness was dimmer and dreamier than ours today. That was still the case even in ancient Greece. Whoever imagines that the condition of soul—the psychic organization—of the ancient Greeks was more or less the same as our own can understand only the later stages of Greek culture. During its earlier phases, the state of the human soul was not the same as it is today, for in those days there still existed a dim awareness of humanity’s kinship with nature. Just as a finger, if endowed with some form of self awareness, would feel itself to be a part of the whole human organism and could not imagine itself leading a separate existence—for then it would simply wither away—so the human being of those early times felt closely united with nature and certainly not separate from it.

The wise leaders of the ancient mystery schools believed that this awareness of humanity’s connection with nature represented the moral element in human self-consciousness, which must never be allowed to conceive of the world as being devoid of soul and spirit. They felt that if the world were to be conceived of as being without soul and spirit—as has now happened in scientific circles and in our daily lives—human souls would be seized by a kind of faintness. The teachers of ancient wisdom foresaw that faintness or swooning of the soul would occur if people adopted the kind of world-view we have today.

You might well wonder what the justification for saying such things is. To illustrate that there is a justification, I would like to take an example from history—just one out of many others that could have been chosen.

Today, we feel rightfully satisfied with the generally accepted system of the universe that no longer reflects what the eye can observe outwardly in the heavens, as it still did in the Middle Ages. We have adopted the Copernican view of the universe, which is a heliocentric one. During the Middle Ages, however, people believed that the earth rested in the center of the planetary system—in fact, in the center of the entire starry world—and that the sun, together with the other stars, revolved around the earth. The heliocentric system of the universe meant an almost complete reversal of previously held views. Today, we adhere to the heliocentric view as something already learned and believed during early school days. It is something that has become part of general knowledge and is simply taken for granted.

And yet, although we think that people in the Middle Ages and in more ancient times believed uniquely in the geocentric view as represented by Ptolemy, this was by no means always the case. We only need to read, for instance, what Plutarch wrote about the system of Aristarchus of Samos, who lived in ancient Greece in the pre-christian era. Outer historical accounts mention Aristarchus’ heliocentric view. Spiritual science makes the situation clear.

Aristarchus put the sun in the center of our planetary system, and let the earth circle around it. Indeed, if we take Aristarchus’ heliocentric system in its main outlines—leaving aside further details supplied by more recent scientific research—we find it in full agreement with our present picture of the universe. What does this mean? Nothing more than that Aristarchus of Samos merely betrayed what was taught in the old mystery centers. Outside these schools, people were left to believe in what they could see with their own eyes. And why should this have been so? Why were ordinary people left with the picture of the universe as it appears to the eyes? Because the leaders of those schools believed that before anyone could be introduced to the heliocentric system, they had to cross an inner threshold into another world—a world entirely different from the one in which people ordinarily live. People were protected from that other world in their daily lives by the invisible Guardian of the Threshold, who was a very real, if supersensible, being to the ancient teachers. According to their view, human beings were to be protected from having their eyes suddenly opened to see a world that might appear bereft of soul and spirit.

But that is how we see the world today! We observe it and create our picture of the realms of nature—the mineral, plant, and animal kingdoms—only to find this picture soulless and spiritless. When we form a picture of the orbits and the movements of the heavenly bodies with the aid of calculations based on telescopic observations, we see a world empty of soul and spirit. The wise teachers of the mystery centers knew very well that it was possible to see the world in that way. But they transmitted such knowledge to their pupils only after the pupils had undergone the necessary preparations, after they had undergone a severe training of their will life. Then, they guided their pupils past the Guardian of the Threshold—but not until they were prepared. How was this preparation accomplished? Pupils had not only to endure great deprivations, but for many years they were also taught by their teachers to follow a moral path in strict obedience. At the same time, their will life was severely disciplined to strengthen their self-consciousness. And only after they had thus progressed from a dim self-consciousness to a more conscious one were they shown what lay ahead of them on the other side of the threshold: namely, the world as it appears to us in outer space according to the heliocentric system of the universe. At the same time, of course, they were also taught many other things that, to us, have merely become part of our general knowledge of the world.

Pupils in ancient times were thus carefully prepared before they were given the kind of knowledge that today is almost commonplace for every schoolboy and schoolgirl. This shows how times and whole civilizations have changed. Because external history knows nothing of the history of the development of the human soul, we tend to be under a misapprehension if we go only by what we read in history books.

What was it then, that pupils of the ancient mystery centers brought with them before crossing the threshold to the supersensible world? It was knowledge of the world that, to a certain extent, had arisen from their instinctual life, from the drives of their physical bodies. By means of those drives or instincts, they saw the external world ensouled and filled with spirit. That is now known as animism. They could feel how closely a human being was related to the outer world. They felt that their own spirit was embedded in the world spirit. At the same time, in order to look on the world as we learn to do already during our early school days, those ancient people had to undergo special preparations.

Nowadays, one can read all kinds of things about the Guardian of the Threshold—and the threshold to the spiritual world—in books whose authors take it upon themselves to deal with the subject of mysticism, often in dilettantish ways, even if their publications have an air of learnedness about them. Indeed, one often finds that, the more nebulous the mysticism, the greater attraction it seems to exert on certain sections of the public. But what I am talking about here, what is revealed to the unbiased spiritual investigator concerning what the ancients called the threshold to the spiritual world, is not the kind of nebulous mysticism that many sects and orders expound today and many people seek on the other side of the threshold. Rather, it is the kind of knowledge which has become a matter of general education today.

At the same time, we can see how we look at the world today with a very different self-consciousness than people did in more ancient times. The teachers of ancient wisdom were afraid that, unless their pupils’ self-consciousness had been strengthened by a severe training of the will, they would suffer from overwhelming faintness of soul when they were told, for example, that the earth was not stationary but revolved around the sun with great speed, and that they too were circling around the sun. This feeling of losing firm ground from under their feet was something that the ancients would not have been able to bear. It would have reduced their self-consciousness to the level of a swoon. We, on the other hand, learn to stand up to it already in childhood.

We almost take for granted now the kind of world-view into which the people of ancient times were able to penetrate only after careful preparation. Yet we must not allow ourselves to have nostalgic feelings for ancient ways of living, which can no longer fulfill the present needs of the soul. Anthroposophical science of the spirit, of which I am speaking, is a renewal neither of ancient Eastern wisdom nor of old Gnostic teachings, for if such teachings were to be given today, they would have only a decadent effect. Spiritual science, on the other hand, is something to be found by an elementary creative power that lives in every human soul when certain paths that I will describe presently are followed. First, however, I want to draw attention to the fact that ordinary life, and science in general, already represents a kind of threshold to the supersensible world or, at any rate, to another world.

People living in ancient times had a quite different picture of life on the other side of the threshold. But what do we hear, especially from our most conscientious natural scientists, who feel thoroughly convinced of the rightness of their methods? We are told that natural science has reached the ultimate limits of knowledge. We hear such expressions as “ignorabimus,” “we shall never know,” which—I hasten to add—is perfectly justified as long as we remain within the bounds of natural science. Ancient peoples might have lacked our intense self-consciousness, but we are lacking in other ways.

To what do we owe our intense self-consciousness? We received it through the ways of thinking and looking at the world that entered our civilization with people like Copernicus, Galileo, Kepler, Bruno, and others. The works of such thinkers not only provided us with a certain amount of knowledge but, through them, modern humanity underwent a distinct training of soul life. Everything that the mode of thinking developed by these personalities has achieved in more recent times tends to cultivate the powers of intellect. There is also a strong emphasis on scientific experimentation and on accurate, conscientious observation. With instruments such as the telescope, the microscope, X-rays, and the spectroscope, we examine the phenomena around us and we use our intellect mainly in order to extract from those phenomena their fundamental and inherent natural laws. But what are we actually doing when we are engaged in observing and experimenting? Our methods of working allow only the powers of reasoning and intellect to speak.

It is simply a fact that, during the last centuries, it has been primarily the intellect that has been tapped to promote human development. And a characteristic feature of the intellect is that it strengthens human self-consciousness, hardening it and making it more intense. Due to this hardening, we are able to bear what an ancient Greek could not have born; namely, the consciousness of being moved around the sun on an earth that has no firm ground to uphold it. At the same time, because of this strengthened self-consciousness that has led to the picture of a world devoid of soul and spirit, we are deprived of the kind of knowledge for which our souls nevertheless yearn. We can see the world with its material phenomena—its material facts—as the ancients could never have seen it without appropriate preparation in the mystery centers, but we can no longer perceive a spiritual world surrounding us. This is why conscientious scientists confess “ignorabimus” and speak of limits to what we can know.

As human beings, we stand in the world. And, if we reflect on ourselves, we must inevitably realize that, whenever we ponder various things or draw conclusions based on experiment and observation, something spiritual is acting in us. And we must ask ourselves, “Is that spirit likely to live in isolation from the world of material phenomena like some kind of hermit? Does that spirit exist only in our physical bodies? Can it really be that the world is empty of soul and spirit, as the findings of the physical and biological sciences would have us believe and, from their point of view, quite rightly so?”

This is the situation in which we find ourselves at the present time. We are facing a new threshold. Although that circumstance has not yet penetrated the consciousness of humanity as a whole, awareness of it in human souls is not completely absent either. People might not be thinking about it but, in the depths of their souls, it lives nevertheless as a kind of presentiment. What goes on in the realm of the soul remains mostly unconscious. But out of that unconsciousness arises a longing to cross the threshold again, to add knowledge of the spiritual world to present self-consciousness.

No matter what name we might wish to give these things—that in most cases are felt only dimly—they nevertheless belong to the deepest riddles of our civilization. There is a sense that a spiritual world surrounding all human beings must be found again and that the soulless, spiritless world of which natural science speaks cannot be the one with which the human soul can feel inwardly united.

How can we rediscover the kind of knowledge that also generates a religious mood in us? That is the great question of our present time. How can we find a way of knowing that also, at the same time, fulfills our deepest need for an awareness of the eternal in the human soul? Modern science has achieved great and mighty things. Nevertheless, any unprejudiced person must acknowledge that it has not really produced solutions, but rather—one would almost have to say—the very opposite. Yet we should accept even this both willingly and gladly.

What can we do with the help of modern science? Does it help us to solve the riddles of the human soul? Hardly, but at least it prompts us to ask our questions at a deeper level. Contemporary science has put before us the material facts in all purity; that is, free from what a personal or subjective element might introduce in the form of soul and spirit. But, just because of this, we are made all the more intensely aware of the deep questions living in our souls. It is a significant achievement of contemporary science to have confronted us with new, ever deepening riddles. The great question of our time is therefore: what is our attitude toward these deepened riddles? What we can learn from the spirit of a Haeckel, Huxley, or Spencer does not make it possible to solve these riddles; it does, however, enable us to experience the great questions facing contemporary humanity more intensely than ever before.

This is where spiritual science—the science of the spirit—comes into its own, for its aim is to lead humanity, in a way that corresponds to its contemporary character, over the new threshold into a spiritual world. How this is possible for a modern person—as distinct from the man or woman of old—I should now like to indicate, if only in brief outline. You can find more detailed descriptions in my books How to Know Higher Worlds and Occult Science, and in other publications of mine.

First, I would like to draw attention to the point of departure for anyone who wishes to engage in spiritual research or become a spiritual researcher. It is an inner attitude with which, due to present circumstances, a modern person is not likely to be in sympathy at all. It is an attitude of soul that I would like to call intellectual modesty or humility. Despite the fact that the intellect has developed to a degree unprecedented in human evolution during the past three or four hundred years, a wouldbe spiritual researcher must nevertheless achieve intellectual humility or modesty. Let me clarify what I mean by using a comparison. Imagine that you put a volume of Shakespeare’s plays into the hands of a five-year-old. What would the child do? The child would play with the book, turn its pages, perhaps tear them. He or she would not use the book as it was meant to be used. But, ten-to-fifteen years later, that young person would have a totally different relationship to the same volume. He or she would treat the book according to its intended purpose. What has happened? Faculties that were dormant in the child have meanwhile developed through natural growth, upbringing, and education. During those ten to fifteen years, the child has become an altogether different soul being.

Now, an adult who has achieved intellectual humility, despite having absorbed the scientific climate of the environment by means of the intellect, might say: my relationship to the sense world may be compared with the relationship of a five-year-old child to a volume of Shakespeare’s plays. Faculties that are capable of further development might lie dormant within me. I too could grow into an altogether different being as far as my soul and spirit are concerned and understand the sense world more deeply.

Nowadays, however, people do not like to adopt an attitude of such intellectual modesty. Habits of thought and the psychological response to life as it is steer us in a different direction. Those who have gone through the usual channels of education might enter higher education, where it is no longer a question of deepening inner knowledge and of developing faculties of will and soul. For, during a scientific training of that kind, a person remains essentially at the level of his or her inherited capacities and what ordinary education can provide. Certainly, science has expanded tremendously by means of experimentation and observation, but that expansion has only been achieved by means of those intellectual powers that already exist in what is usually called modern culture. In furthering knowledge, the aim of science has not been to cultivate new faculties in the human being. The thought would never have occurred that anyone already in possession of our present means of knowledge, as given both by ordinary life and by science, might actually be confronting the world of nature in a way similar to how a five-year old responds to a volume of Shakespeare. Allowance has not been made for the possibility that new faculties of cognition could develop that would substantially alter our attitude toward the external world. That such new faculties are possible, however, is precisely the attitude required of anyone who wishes to investigate the spiritual world of which anthroposophy, the science of the spirit, speaks. Here, the aim is to develop human faculties inherent in each person. However, in order to bring these potentials to a certain stage of development, a great deal must be experienced first.

I am not talking about taking extraordinary or even superstitious measures for the sake of this soul development. Rather, I am talking about the enhancement of quite ordinary, well known faculties that play important roles both in daily life and in the established sciences. However, although those faculties are being applied all the time, they are not developed to their full extent during the life between birth and death. There are many such faculties, but I would like to characterize today the further development of only two of them. More detailed information can be found in the books mentioned previously.

First of all, there is the faculty of remembering or memory, which is an absolute necessity in life. It is generally realized—as anyone with a particular interest in these matters will know from books on psychology and pathology—how important it is for a healthy soul life that a person’s memory should be unimpaired and that our memory should allow us to look back over our past life right down to early childhood. There must not exist periods in our past from which memory pictures cannot rise to bring events back again. If someone’s memory were to be completely erased, the ego or I of such a person would be virtually destroyed. Severe soul sickness would befall such an individual. Memory gives us the possibility for past experiences to resurface, whether in pale or in vivid pictures. It is this faculty, this force, that can be strengthened and developed further. What is its characteristic quality? Without it, experiences flit by without leaving any lasting trace. Also, without memory, the concepts formed through such experiences would be only fleeting ones. Our memory stores up such experiences for us (here, I can give only sketchy indications; in my writings and published lectures you will find a scientifically built-up treatment of memory).

Memory gives duration to otherwise fleeting impressions. This quality of memory is grasped as a first step in applying spiritual-scientific methods. It is then intensified and developed further through what I have called meditation and concentration in the books that I have mentioned. To practice these two activities, a student, having sought advice from someone experienced in these matters or having gained the necessary information from appropriate literature, will focus consciousness on certain interrelated mental images that are clearly defined and easy to survey. They could be geometrical or mathematical patterns that one can clearly view and that one is certain are not reminiscences from life, emerging from one’s subconscious.

Whatever is held in consciousness in this way must result from a person’s free volition. One must in no way allow oneself to become subject to auto suggestion or dreaming. One contemplates what one has chosen to place in the center of one’s consciousness and holds it for a longer period of time in complete inner tranquility. Just as muscles develop when engaged in a particular type of work, so certain soul forces unfold when the soul is engaged in the uncustomary activity of arresting and holding definite mental images. It sounds simple enough. But, in fact, not only are there people who believe that, when speaking about these things, a scientist of the spirit is drawing on obscure influences, but there are others who believe it simple to achieve the methods that I am describing here, methods that are applied in intimate regions of one’s soul life.

Far from it! These things take a long time to accomplish. Of course, some find it easier to practice these exercises, but others have to struggle much harder. Naturally, the depth of such meditation is far more important than the length of time spent over it. Whatever the case might be, however, one must persevere in one’s efforts for years. What one practices in one’s soul in this way is truly no easier than what one does in a laboratory, in a lecture hall for physics, or an astronomical observatory. It is in no way more difficult to fulfill the demands imposed by external forms of research than it is to practice faithfully, carefully, and conscientiously what spiritual research requires to be cultivated in the human soul over a period of many years.

Nevertheless, as a consequence of such practice, certain inner soul forces, previously known to us only as forces of memory, eventually gain in strength and new soul powers come into existence. Such inner development enables one to recognize clearly what the materialistic interpretation is saying about the power of memory when it maintains that the human faculty of remembering is bound to the physical body and that, if there is something wrong with the constitution of the nervous system, memory is weakened, as it is likewise in old age. Altogether, spiritual faculties are seen to depend on physical conditions. As far as life between birth and death is concerned, this is not denied by spiritual science. For whoever develops the power of memory as I have described knows through direct insight how ordinary memory, which conjures up pictures of past experiences before the soul, does indeed depend on the human physical body. On the other hand, the new soul forces now being developed become entirely free and independent of the physical body. The student thereby experiences how it becomes possible to live in a region of the soul in such a way that one can have supersensible experiences, just as one has sense-perceptible experiences in the physical body.

I would now like to give you an explanation of the nature of these supersensible experiences.

Human life undergoes rhythmical changes between waking and sleeping. The moments of falling asleep and awakening, and the time spent in sleep, are interspersed with waking life. What happens in this process? When we fall asleep, our consciousness is dimmed down, in most cases to a zero point. Dreams sometimes “bubble up” from half-conscious depths. Obviously, we are alive during this condition for, otherwise, as sleepers, we would have to pass away every night and come to life again every morning. The human soul and spirit are alive but, during sleep, our consciousness is diminished. This diminution of consciousness has to do with our inability to employ our senses between when we fall asleep and when we wake up, and also with our lack of access to impulses that derive from our physical organs of will.

This dimming down of consciousness can be overcome by those who have developed the new higher faculty of which I have spoken of their given faculty of memory. Such people reach a condition, as they do in sleep, in which they no longer need eyes in order to see, nor ears in order to hear. They no longer need to feel the physical warmth of their environment, nor to use will impulses that under ordinary conditions work through the muscles and through the human physical organization generally. They are able to switch off everything connected with the physical body. And yet their consciousness does not diminish as is usually the case in sleep. On the contrary, they are able to surrender themselves in full consciousness to conditions normally pertaining only to the sleeping state. A spiritual researcher remains completely conscious. Just as a sleeping person is surrounded by a dark world of nothingness, so a spiritual researcher is surrounded by a world that has nothing to do with the sense world but is nevertheless as full and intense as the sense world. In the waking state, we confront the sense world with our senses. But when they are able to free themselves from the physical body in full consciousness—that is, when they can enter, fully consciously, the state normally gone through between falling asleep and waking up—spiritual researchers confront a supersensible world.

They thus learn to recognize that a supersensible world always surrounds us, just as the sense world surrounds us in ordinary life. Yet there is a significant difference. In the sense world, we perceive outer facts through our senses and, through those facts, we also become aware of the existence of other beings. Outer facts predominate while beings or existences make their presence felt within the context of these outer facts. But, when the supersensible world is opened to us, we first encounter beings. As soon as our eyes are opened to behold the supersensible world, real beings surround us. To begin with, we cannot call this world of concrete and real supersensible beings in which we now find ourselves a world of facts. We must gain such facts for ourselves by means of yet something else.It is an achievement of the modern anthroposophical science of the spirit that it enables human beings to cross a threshold once more and enter a world different from what usually surrounds us.

After one has learned to experience the state of independence from the physical body, one finally comes to realize not only that the soul during sleep lifts itself out of the body only to return to it upon awakening, but also that this return is caused by the soul’s intense desire for the physical body. Supersensible cognition enables us to recognize the true nature of the soul, whose re-entry into the physical body upon awakening is due to a craving for the body as it lies asleep. Furthermore, if one can make this true conception of falling asleep and awakening one’s own, one’s understanding expands to such an extent that one eventually learns to know the soul before it descends—through conception and birth—from the spiritual world into the physical body offered by heredity.

Once one has grasped the nature of the human soul, and has learned to follow it outside the body between falling asleep and waking up—at the same time recognizing the less powerful forces pulling it back into the body lying in the bed—then one also begins to know what happens to the soul when it is freed from the body and passes through the portal of death. One learns to understand that the reason why the human soul has only a dim consciousness during sleep is because it has a strong desire to return to the body. It is this craving for the body that can dull human consciousness into a state of total impotence during the time between falling asleep and awakening. On the other hand, once the soul has passed through death, this desire for the physical body is no longer there.

And once, through the newly developed faculty of enhanced memory, we have learned to know the human soul, we can follow its further progress beyond the portal of death. One then learns to recognize that, since it is no longer bound to a physical body and is therefore freed from the desire to return to it, the soul is now in a position to retain a consciousness of its own while in the spiritual world, a consciousness that differs from what is given through the instrument of the physical body. One comes to recognize that there were forces in the soul before birth that drew it toward a physical body while it was still in the spiritual world. That physical body, however, was as yet quite indeterminate; it cast a certain light toward the descending soul. Then one begins to see how the soul develops a strong desire to re-enter physical, earthly life. One learns to know—but in a different language—the eternal being of the human soul. This being becomes clear and, through it, one learns to understand something else as well.

One learns to cognize in pictures the soul’s eternal being as it goes through births and deaths. I have called those pictures imaginations. And one comes to recognize that, just as the body belongs to the sensory world, so too does the soul belong to a supersensible world; and that, just as one can describe the sense world with the help of the physical body, so can one likewise describe the supersensible world with its spirituality. One comes to know the supersensible world in addition to the sensory world. But, in order to attain this faculty, it is necessary to cultivate another soul quality, the mere mention of which—as a way of gaining higher knowledge—is enough to make a modern scientist wince. Certainly, one can fully respect the reasons for this, but what I have to tell you about the enhancement of this second soul faculty is nevertheless true.

As I said, the first power to be developed is the faculty of memory, which then becomes an independent force. The second power to be developed is the power of love. In ordinary life, between birth and death, love works through the physical organism. It is intimately connected with the instincts and drives of human nature and only in sublime moments does something of this love free itself from human corporeality. In those moments, we experience being freed from our narrow selves. Such love is a state of true freedom, in which one does not surrender to inborn instincts, but rather forgets the ordinary self and orients one’s actions and deeds toward outer needs and facts. It was because of this intimate connection between love and freedom that I dared to state publicly in my book, Intuitive Thinking as a Spiritual Path (first published in 1892 and in which I tried to found a new sociology in philosophical terms), that, far from making people blind, love makes them see; that is, free. Love leads us beyond what otherwise blinds us by making us dependent on personal needs. Love allows us to surrender to the outer world. It removes whatever would hinder our acting in full freedom. The modern spiritual investigator must therefore develop such love—love that shines actively into ordinary life in truly free deeds. Gradually, love must be spiritualized, in the same way as the faculty of remembering had to be spiritualized. Love must become purely a power of the soul. It must make the human individual as a soul being entirely independent of the body, so that he or she can love free from blood ties and from the physical organization as a whole. Love of this kind brings about a fusion of the self with the external world, with one’s fellow human beings. Through love, one becomes one with the world.

This newly developed power of love has another consequence. It makes us “co-workers” in the spiritual world that we have been able to enter through the newly developed faculty of memory. At this point, we learn to know real beings as spiritual facts. When describing the external world, we now no longer speak of our present planetary system as having originated from some primeval cosmic nebula and of its falling into dust again—or into the sun again—in some remote future. We do not contemplate nature as being thus alienated from the world of spirit. And, if people today are honest, they cannot help becoming aware of the dichotomy between what is most precious in them on one hand, and the interpretation of the world given by natural science on the other. How often has one come across oppressed souls saying, “Natural science speaks of a world of pure necessity. It tells us that the world originated from a primeval mist. This condensed into the natural kingdoms—the mineral, plant and animal kingdoms and, finally, also the human kingdom. And yet, deep inside us, something rises that surely is of fundamental importance and value, namely, our moral and religious world. This stands before our souls as the one thing that makes us truly human. But an honest interpretation of the world of natural science tells us that this earth, on which we stand with our moral ideas like hermits in the universe, will disintegrate, will fall back again into the sun, it will end up as one vast cinder. A large cemetery is all that will be left and all of our ideals will be buried there.”

This is the point at which spiritual science enters, not just to grant new hope and belief, but resting entirely on its own sure knowledge, developed as I have already described. It states that the natural-scientific theory of the world offers only an abstract point of view. In reality, the world is imbued with spirit, and permeated by supersensible beings. If we look back into primeval times, we find that the material substances of the earth originated in the spiritual world, and also that the present material nature of the earth will become spirit again in future times. Just as, at death, the human being lays aside the physical body to enter, consciously, a spiritual world, so will the material part of the earth fall away like a corpse and what then is soul and spirit on earth and in human beings will arise again in future times, even though the earth will have perished. Christ’s words—taken as a variation of this same theme—ring true: “Heaven and earth shall pass away, but my words shall not pass away.” Human beings thus can say, “Everything that our eyes can see will perish, just as the body, the transient part of the human individuality, does. But there will rise again from this dying away what lived on earth as morality. Human beings will perceive a spiritual world around them; they will live themselves into a spiritual world.”

In this way, deepening knowledge with spirit, anthroposophical spiritual science meets the needs of our present civilization differently from external science. It deepens knowledge and cognition to the level of deeply felt piety, of religious consciousness, giving human beings spiritual self-awareness.

Fundamentally speaking, this is the great question faced by contemporary civilization. But, as long as human beings lack the proper inner stability, as long as they feel themselves to be material entities floating about in some vacuum, they cannot develop a strong inner being, nor play a vigorous part in social life. Outer planning and organization, directly affecting social conditions, must be created by people themselves. Such outer social conditions are of great significance to the questions of present and future civilization—questions that lead us to search for true consciousness of our humanity. But only those with inner stability, which has been granted them through being anchored in the spirit, will be able to take their proper place in social life.

Thus, a first question is, how can people place themselves into present social conditions with inner firmness and certainty regarding matters of daily life? A second question concerns human relationships or what we could call our attitude toward our fellow human beings: the way in which each person meets his or her fellow human being. Here we enter a realm where, no less than in the realm of knowledge, modern civilization has brought us new riddles rather than new solutions. Only think of how the achievements of modern natural science have expanded the scope of technology! The technology, commerce, and transportation that surround us every hour of the day are all offspring of this new, grandiose way of looking at the sense-perceptible world. And yet we have not been able to find an answer in this age of technology to what has become a new, vital question; namely, how are we, as human beings, to live in this complex technical, commercial and traffic-ridden world? This question has become a by-product of modern civilization itself. The fact that it has not yet been resolved can be seen in the devastating political movements, the destructiveness of which increases the farther east we go, even right into Asia. Due to a working out of human instincts, nothing noble or elevating is being put into the world there. Rather, because the burning questions of our day have not been solved, havoc and destruction rule the day. There is no doubt that modern civilization would perish if what is emerging in the East were to spread worldwide. What is lurking there, intent on bringing about the downfall of modern civilization, is far more horrific than people living in the West can imagine. But it also testifies to the fact that something else is needed for the solution of the problem of contemporary civilization.

It is not enough for us to work within the bounds of modern technology, which is a child of the modern world outlook. We must also work toward attainment of another possibility. Human beings have become estranged from their old kinship to nature. In their practical activities and in their professional lives, they have been placed into a soulless, spiritually empty, mechanistic world. From cooperating with nature, they have been led to operating machines and to dealing with spiritless and mechanical means of transportation. We must find the way again to give them something to take the place of the old kinship to nature. And this can only be a world-view that speaks to our souls with a powerful voice, making us realize that there is more to human life than what can be experienced outwardly. Human beings must become inwardly certain that they belong to a supersensible world, to a world of soul and spirit, that always surrounds them. They must see that it is possible to investigate that world with the same scientific accuracy as the physical world, which is being studied and explored by outer science and which has led to this technological age. Only such a new science of the supersensible can become the foundation for a new, right relationship between people. Such a science not only will allow them to see in their fellow human beings what appears during the life between birth and death, but will make them recognize and respect what is immortal and eternal in human beings through their humanity’s close links with a spiritual world. Such a deepened knowledge will surely bring about a change for the better in how one individual perceives another.

Here is yet a third point of importance. It is the recognition that human life is not fully exhausted within the boundaries of birth and death, as the “ideology of the proletariat” would have us believe. Rather, what we are doing every moment here on earth is of significance not only for the earth, but for the whole of the universe. When the earth will have passed away, what we have carried into our daily tasks out of moral, soul-and-spiritual depths will arise to live in another world. Transformed, it will become part of a general spiritualization. Thus anthroposophical spiritual science approaches the problems of our time in a threefold way. It enables us to become aware of our spirituality. It helps us see in our fellows other beings of soul and spirit. And it helps us recognize that our earthly deeds, however humble and practical, have a cosmic and universal spiritual meaning.

In working towards these aims, spiritual science has been active not only in theory; it has also entered the sphere of practical life. In Stuttgart, there is the Waldorf school, which was founded by Emil Molt and which I was asked to direct. It is a school whose pedagogical principles and methods are based on insights gained through the science of the spirit I am speaking of here. Furthermore, in Dornach, near Basel, lies the Goetheanum, which houses our High School of Spiritual Science. This Goetheanum in Dornach is still incomplete, but we were already able to hold a large number of courses in the unfinished building during the autumn of last year.

Some time ago, on a previous occasion, I was also asked to speak about spiritual science here in Holland. At that time, I could say only that it existed as a new method of research and that it was something inherently alive in every human being. Since then, spiritual science has taken on a different form. It has begun to establish its own High School in Dornach. Last spring, I was able to show how what I could only sketch tonight as the beginning of spiritual-scientific research can be applied in all branches of science. On that occasion, I showed doctors and medical students how the results of spiritual science, gained by means of strict and exact methods, can be applied to therapeutics. Medical questions, which can often touch on other problems related to general human health, are questions that every conscientious doctor recognizes as belonging to the facts of our present civilization. They have become riddles because modern science will not rise from observing only what is sense perceptible and widen its investigations to include the supersensible, the spiritual world. During that autumn course, specialists drawn from many fields—including law, mathematics, history, sociology, biology, physics, chemistry, and pedagogy—tried to show how all branches of science can be fructified by anthroposophical spiritual science. Representatives of the arts were also present to demonstrate how spiritual science was inspiring them to discover new developments in their professions. Then there were others, too, drawn from such spheres of practical life as commerce and industry. These could show that spiritual science not only lifted them out of the old routines that led the world into the catastrophe of the last war, but also that it can help relate people to practical life in a higher sense. The courses were meant to show how spiritual science, far from fostering dilettantism or nebulous mysticism, is capable of entering and fructifying all of the sciences and that, in doing so, it is uplifting and linking each separate branch to become a part of a comprehensive spiritual-supersensible conception of the human being.

I shall have more to say next time about the practical applications of spiritual science, particularly with regard to education and the social question. Once I have done so, you will appreciate that anthroposophical spiritual science is not striving for some vague mysticism, removed from daily life, but wishes to grasp the spirit consciously. It wishes to do so for two main reasons—first, because it is essential for human beings to become aware of how they are related to their true spiritual origin and, second, because spiritual powers are intent on intervening in the practical and material affairs of daily life. Anyone, therefore, who tends to combine a life devoid of spirit with a truly practical life, or combine a spiritual attitude with isolation from daily life, has certainly not grasped the real nature of anthroposophical spiritual science, nor recognized the paramount needs of our present age.

We have found people who understand what the High School of Spiritual Science seeks to accomplish for the benefit of humanity along the lines already indicated. We have found people who appreciate the necessity of working in this way in view of the great problems facing our present civilization. Yet, due to difficult local circumstances, the completion of the Goetheanum has been greatly delayed. This building is still in an unfinished state and its completion will largely depend on continued help from friends who have the heart and the understanding to give their support for the sake of human evolution, so needed today. Nevertheless, despite these difficulties, more than a thousand people were assembled at the opening of our courses. Visitors can see in Dornach that spiritual science seeks to work out of the whole human being, that it does not wish to appeal only to the head. They can witness that it seeks to move ahead not only through what can be gained by experimentation and observation, but also by striving for truly artistic expression, free from empty symbolism or pedantic allegory. This is the reason why we could not possibly use just any arbitrary style for our building in Dornach. Its architecture, too, had to flow from the same sources from which spiritual science itself flows. Because it endeavors to draw on the whole human being, spiritual science is less one-sided than the other sciences, which work only on the basis of experimentation and observation. It is as exact as any other science could be and, in addition, wants to speak to the whole human being.

About the practical aspects, I shall have more to say next time. Today, I wanted to prepare the ground by showing how spiritual research leads us right into our present situation. When dealing with the practical side, I hope to show how our times are in need of what anthroposophical spiritual science has to offer. Such spiritual science seeks to complement the conscientious and methodical research into the world of matter, which it acknowledges more than any other spiritual movement. It is also capable of leading to a religious deepening and to artistic impulses, as did the old, instinctive science of the mystery centers, renewal of which, however, would no longer serve our present needs.

When dealing with the practical aspects, I shall have to show that spiritual science is in no way either antireligious or anti- Christian. Like all other true and religious aspirations toward an inner deepening, spiritual science strives toward the spirit.

This gives us the hope that those who still oppose spiritual science will eventually find their way into it because it strives toward something belonging to all people. It strives toward the spirit, and humanity needs the spirit.

In my first lecture, I drew your attention to the essence of anthroposophical spiritual science. I mentioned how methods have been sought in spiritual science that enable the spiritual investigator to penetrate a supersensible world with the same clarity as natural science penetrates the outer, sense-perceptible world with the sense organs and the intellect, which systematizes and interprets the results of sensory impressions. I described these methods in my last lecture. And I emphasized that, in addition to today’s ordinary science, another science exists. This uses spiritual methods and, by its path of research and the inner experiences unfolding along it, furnishes full proof of our being surrounded by a supersensible world, just as, in the ordinary state of consciousness, we are surrounded by the sense world. I would now like to return to a prior point, elaborated during the last lecture, that, at least to a certain extent, will form the basis of what I have to say today.

The anthroposophical science of the spirit, referred to here, is not at all opposed to what has become—over the last three or four centuries—the natural-scientific world-view. As I already pointed out, this spiritual science is opposed only to viewpoints that do not take into account the results of modern natural science and thereby become more or less dilettantish. Spiritual science wishes to be an extension or continuation of natural-scientific thinking. Only, this spiritual-scientific continuation allows a person to acquire the kind of knowledge that can answer the deepest longings in the minds and the souls of modern human beings. Thus, through spiritual science, one really comes to know human beings.

Not so long ago, modern science, in a way fully recognized by spiritual science, gave us a wonderful survey of the gradual development of living organisms right up to human beings. And yet, when all is said and done, the human being stands there only as the end product of evolution.

Biology speaks of certain muscles that are found both in human beings and in various animal species. We also know that a human being has a certain number of bones and that this number corresponds with the bones of the higher animals. Altogether, we have grown accustomed to explaining the emergence of the entire bone structure of higher animals and human beings as a development from a lower stage to a higher one. But we have no idea of the essential characteristics that are uniquely and exclusively human. Anyone willing to look at the situation without prejudice has to admit the fact that we are ignorant of what constitutes a human being. In general, natural phenomena and all living organisms are scrupulously investigated up to and including homo sapiens, and the conclusion is then drawn that human beings are encompassed by what is to be found in external nature. But, generally, there is no really adequate idea of what is essentially human.

In ordinary, practical life, we find a similar situation, very much as a result of natural-scientific thinking and knowledge. We find its effects overshadowing modern life, causing a great deal of perplexity and distress. The consequence of not knowing the essential nature of human beings becomes all too obvious in what is usually referred to as the social question. Millions of people who belong to what is called the proletariat, whom the traditional religions and confessions have abandoned, believe that reality is no longer to be found in the human soul, but only in the material aspects of life, in the processes of production within the outer economic sphere. Morality, religion, science, and art, as cultivated by humanity throughout the ages, are regarded as nothing more than a kind of ideological superstructure, built on a solid material or even economic material substructure. The moral and cultural aspects of life appear almost as a kind of vapor, rising from the only reality—material reality. Here, again, what is truly the human soul and spirit—what is psychical-spiritual in human beings—has been eliminated.

Not to be able to reach knowledge of the human being and, consequently, to be debarred from beholding and experiencing the truth of human nature, and from bringing down human ideals into will impulses in the social sphere—these seem to be the characteristic features of modern times.

Anthroposophical spiritual science, on the other hand, is only too aware of what needs to be accomplished in this direction for the sake of the deepest, yet often unconscious, longing of the souls of some of the best of our contemporaries. It is to be accomplished, first, by true knowledge of the human being and, second, by an inner sense of fulfillment strong enough to enable one to carry into public life truly social impulses arising in the soul. For, without these impulses arising from the depths of our humanity, even the best of outer practical arrangements will not lead to what in the widest circles is regarded as unrealizable, but toward which many people are striving nevertheless, namely to a dignified human existence.

The path leading into the spiritual world as I described it here a few days ago could easily be understood as something that estranges one from life rather than leading one to the two weighty questions that I have put before you once again today. For this reason, it was of paramount importance that anthroposophical spiritual science be practiced in the Goetheanum in Dornach, Switzerland. Despite the unfinished state of the building, spiritual science has the possibility of pursuing practical activities there, demonstrating how knowledge of human nature and human faculties can enter into the practical sphere of life.

One of the most important practical activities is surely education of the young.

Those who work in the field of educating children are basically dealing with what will enter the world with the next generation, and this means a very great deal. Raising and educating children are a direct way to work into the near future. In its quest for a method of understanding human nature, anthroposophical spiritual science finds itself able to understand the human being in its becoming—the child—in a wide, comprehensive manner. From such comprehensive knowledge of the growing child, spiritual science seeks to create a real art of education. For what spiritual science can provide in understanding and penetration of human nature does not end in abstractions or theories, but eventually develops into an artistic comprehension, first of the human form and then of the potential of the human soul and spirit. It is all very well to maintain that science demands what is often called a sober working with objective concepts. But, ladies and gentlemen, what if the whole world, if nature, did not work with such concepts at all? What if it were to scorn our wish to restrict its creativity to the kind of natural law into which we try to confine it? What if the creativity of the world were to elude our sober, merely external grasp and our rather lightweight logical concepts? We can certainly make our demands, but whether by doing so we will attain real knowledge depends on whether nature works and creates according to them.

At any rate, more recent scientific attitudes have failed to recognize the essence of human nature because they have failed to consider the following. In her upward climb, at each successive step of the evolutionary ladder—from the mineral kingdom, through the plant and animal kingdoms, to the human kingdom—nature’s creativity increasingly escapes our intellectual grasp and sober logic, forcing us to approach her workings more and more artistically. What ultimately lives in a human being is open to many interpretations and shows manifold aspects. And because spiritual science, in its own way, seeks the inner harmony between knowledge, religious depth, and artistic creativity, it is in a position to survey rightly—that is, spiritually—the enigmatic, admirable creation that is a human being and how it is placed in the world.

Last time, I spoke of how it is possible to look with scientific accuracy into the world where human beings live before they descend into physical existence at conception or birth. I indicated how, with mathematical clarity, the human spirit and soul, descending from the spiritual worlds, place themselves before the spiritual eyes of the anthroposophical investigator, showing themselves to be at work on the interior of the future earthly body and drawing only material substances from the stream of heredity bequeathed by previous generations.

Anyone who talks about such things today is quickly judged inconsistent. And yet the methods pursued by spiritual science are much the same as those employed by natural science. The main difference is that the work entailed in the various branches of natural science is done in the appropriate laboratories, clinics, or astronomical observatories, whereas the science of the spirit approaches human nature directly in order to observe it as methodically as a natural scientist observes whatever might belong to his or her particular field of study. In the latter case, however, the situation is more straightforward for it is easier to make one’s observations and to search for underlying laws in natural science than in spiritual science.

As a first step, I would like to draw your attention to what one can observe in a growing human being in a truly natural-scientific way. Of course, in the case of spiritual science, we must include in our observations the gradual development of the human being through several different life periods. One of those periods extends from birth to the change of the teeth; that is, until about the seventh year. To recognize a kind of nodal point around the seventh year might easily create the impression of an inclination toward mysticism which is not, however, the case. The following observations have as little to do with mysticism as the distinction between the seven colors of the rainbow has. They are simply an outcome of objective, scientific observation of the growing child. Even from a physical point of view, it is evident that a powerful change occurs when, in about a child’s seventh year, forces from within drive the second teeth out of the organism. This event does not recur, indicating that some kind of conclusion has been reached.

What is going on becomes clearer when we do not restrict our observations to the physical or change-of-teeth aspect of this seventh year, but extend them to parallel developments occurring alongside the physical changes. In this case, if we are capable of observing at all, we will see how a child’s entire soul life undergoes a gradual change during this period. We can observe how the child, who previously could form only blurred and indistinct concepts, now begins to form more sharply contoured concepts—how it is only now in fact that the child begins to form proper concepts at all. Furthermore, we notice how quite a different kind of memory is now unfolding. Formerly, when younger, the child might often have displayed signs of an excellent memory. That memory, however, was entirely natural and instinctive. Whereas there was before no need for any special effort in the act of remembering, the child who has passed this watershed must now make a mental effort to remember past events clearly. In short, it becomes obvious that, with the change of teeth around the seventh year, a child begins to be active in the realm of mental imagery, in forming simple thoughts, and in the sphere of conscious will activity.

But what is actually happening here? Where had this force been that we can now observe in the child’s soul and spirit, forming more clearly-defined mental images and thoughts? Where was that force before the child’s milk teeth were shed? This is the kind of question that remains unasked by our contemporary theorizing psychologists.

When physicists observe in a physical process an increase of warmth that is not due to external causes, they explain this phenomenon by the concept of “latent heat becoming liberated.” This implies that the heat that emerges must have existed previously within the substance itself. A similar kind of thinking must also be applied in the case of human life. Where were those forces of soul and spirit before they emerged in the child after the seventh year? They were latent in the child’s physical organism. They were active in its organic growth, in its organic structuring, until, with the pushing out of the second teeth, a kind of climax was reached, indicating the conclusion of this first period of growth, so particularly active during the child’s early years. Psychology today is quite abstract. People cogitate on the relationship of soul to body, and devise the most remarkable and grandiloquent hypotheses. Empty phrases, however, will not lead to an art of education. Spiritual science, for its part, shows that what we see emerging cognitively in a child after the seventh year was actively engaged in its inner organism before the second dentition. It shows that what appears in a child’s soul after the change of teeth was active before as an organic force that has now become liberated.

In a similar way, a true spiritual researcher observes in a concrete manner—not abstractly—the entire course of human life. To illustrate that concrete manner of observation, let us now consider a well-known and specific childhood phenomenon. Let us look at children at play, at children’s games. If we can do so without preconception and with dedicated interest in the growing human being, we know—although every game has a certain form and shares common, characteristic features—that, whatever the game, each child will play it with his or her own individual style. Now those who raise or educate young children can, to a certain extent, influence or guide how a child plays according to the child’s own nature. Also, depending on our pedagogical skills, we can try to steer our children’s play into more purposeful directions. And, if we pay attention to all this, we can clearly discriminate between the various individual styles of playing until the child reaches an age when they are no longer so clearly identifiable. Once a child enters school and other interests are crowding in, however, it becomes more difficult to see the future consequences of his or her characteristic style of playing. Nevertheless, if we do not observe superficially and, realizing that the course of life represents a whole, extend the range of our observations to span the entire earthly life, we might discover the following.

Around twenty-four or twenty-five—that is, when young adults must find their links with the outer world, and when they must fit themselves into the social fabric of the wider community—there will be those who prove themselves more skillful than others in dealing with all aspects and details of their tasks. Now, careful observation will reveal that the way in which people in their twenties adapt themselves to outer conditions of life, with greater or lesser skill, is a direct consequence of their play activity during early childhood.

Certain rivers, whose sources may be clearly traced, disappear below the earth’s surface during their course, only to resurface at a later stage. We can compare this phenomenon with certain faculties in human life. The faculty of playing, so prominent in a young child, is particularly well developed during the first years of life. It then vanishes into the deeper regions of the soul to resurface during the twenties, transmuted into an aptitude for finding one’s way in the world. Just think: by guiding the play of young children, we, as educators, are directly intervening in the happiness or unhappiness, the future destiny, of young people in their twenties!

Such insights greatly sharpen our sense of responsibility as educators. They also stimulate the desire to work toward a genuine art of education. Tight-fitting, narrow concepts cannot reach the core of human nature. To do so, a wide and comprehensive view is needed. Such a view can be gained if we recognize that such interconnections as I have mentioned affect human life. It will also make us realize that we must distinguish between definite life periods in human development, the first of which extends from birth to the change of teeth and has a character all its own.

At this point, I should mention that those who choose to become teachers or educators through anthroposophical spiritual science are filled with the consciousness that a message from the spiritual world is actually present in what they meet in such enigmatic and wondrous ways in the developing human being, the child. Such teachers observe the child with its initially indeterminate features, noticing how they gradually assume more definite forms. They see how children’s movements and life stirrings are undefined to begin with and how directness and purpose then increasingly enter their actions from the depths of their souls. Those who have prepared themselves to become teachers and educators through anthroposophical spiritual science are aware that something actually descending from the spiritual worlds lives in the way the features of a child’s face change from day to day, week to week, and year to year, gradually evolving into a distinct physiognomy. And they know too that something spiritual is descending in what is working through the lively movements of a child’s hands and in what, quite magically, enters into a child’s way of speaking.

To learn to recognize this activity of the spiritual world, which is so different from that of the physical world; to meet the child as an educator with such an inner attitude and mood as I have described: this means that we see in the vocation of teaching a source of healing. This vocation could be expressed as follows: The spiritual worlds have entrusted a human soul into my care. I have been called upon to assist in solving the riddles that this child poses. By means of a deepened knowledge of the human being—transformed into a real art, the art of education—it is my task to show this child the way into life.

Such deepened knowledge of human nature reveals that, in the first period of life, a child is what I would like to call an “imitating” being. (You will find a more detailed account of this characteristic feature in my booklet The Education of the Child in the Light of Anthroposophy.) Descending from the spiritual world, the child brings to outer expression—like an echo from the spiritual world—the last experiences undergone there. As anthroposophists, when we educate our children, we are aware that the way in which children imitate their surroundings is childish and primitive. They copy what is done before them with their movements. They learn to speak entirely and only through imitation. And, until they lose their milk teeth, they also imitate what happens morally in their environment.

What lies behind all of this can be rightly understood only with the help of spiritual science. Before conception or birth, a child lives in the spiritual world, the same spiritual world that can be known and consciously experienced if we strengthen the power of memory and develop the power of love in the ways I described during our last meeting. In that spiritual world, the relationship of one being to another is not one in which they confront one another outwardly; rather, each being is capable of living right into another—objectively, yet full of love. Children then bring this relationship of spiritual beings to one another down to earth. It is like a resonant echo of the spiritual world. We can observe here how children become creatures of imitation, how everything they learn and make their own during these first seven years, they learn through imitation. Any genuine art of education must fully respect this principle of imitation—otherwise, it is all too easy to misjudge our children’s behavior.

To illustrate this point, let me give you an example, just one of hundreds that could be chosen. The father of a boy, aged about five, once came to me and told me that a very sad thing had happened; namely, that his boy had been stealing. I suggested that we begin by carefully examining whether in fact the child had really stolen. The father told me that the boy had taken money from the drawer where his wife kept it and had then bought candy with it, which he shared with other children in the street. I asked the father what usually happened with the money kept in the drawer. He replied that the boy’s mother took the amount of money needed for the household that day out of her drawer every morning. Hearing this, I could reassure him that his boy had not stolen at all. I said, “The child is five years old. This means that he is still fully in the stage of imitation. Therefore, it is only good and proper that he should do what he sees done in his environment. His mother takes money out of the drawer every day, and so he naturally copies her. This is not stealing but merely behavior appropriate to the fundamental principle of a child’s development during the first seven-year period.”

A real teacher must know these things. During the first seven years of life, one cannot guide and direct a child by reprimands, nor by moral commands. During this period, one must guide a child by one’s own deeds and by setting an example. But there are of course imponderables to be reckoned with in human as in outer nature. We guide a child not only with external deeds, but also with inner thoughts and feelings. If children enjoy the company of grown-ups who never allow unworthy thoughts or feelings to enter into their lives, something noble and good could become of them. On the other hand, if adults allow themselves mean, ignoble thoughts or feelings when they are around young people, believing that such thoughts or feelings do not matter since everyone is safely ensheathed within an individual bodily structure, they are mistaken, for such things do work on children. Imponderables are at work.

Such imponderables also manifest themselves in the second period of life, which begins after the change of teeth—when the child enters school—and lasts until the age of puberty, around fourteen. When we were working out the fundamentals of a truly spiritual-scientific, spiritually artistic pedagogy for the Waldorf school in Stuttgart—founded by Emil Molt and directed by myself—we had to make a special study of this transition from the first life period, that of imitation, to the second period, from the change of teeth to puberty. For all teaching, education, and upbringing at the Waldorf School is to be based entirely upon anthroposophical insight into human nature. And because children change from the stage of imitation into quite a different stage—I shall say more about this presently—we had to make a special effort to study this time of transition.

During the second period, leading up to puberty, imitation alone no longer suffices to form the faculties, the child’s whole being. A new impulse now emerges from the depths of the child’s soul. The child now wishes to regard the teacher as a figure of undisputed authority. Today, when everything goes under the banner of democracy, the demand is easily made that schools, too, should be “democratized.” There are even those who would do away with the distinction between teacher and pupil altogether, advocating “community schools,” or whatever name these bright ideas are given. Such ideas are a consequence of party-political attitudes, not knowledge of human nature. But educational questions should not be judged from partisan positions; they should be judged only on their own merits. And, if you do this, you will find that, between second dentition and puberty, a child is no longer obliged to imitate, but now has a deep desire to learn what is right or wrong, good or evil, from a beloved and naturally respected authority figure.

Happy are those who throughout their lives can remember such childhood authorities and can say of themselves, “I had a teacher. When I went to visit her, opening the door to her room, I already felt full of awe. To me, it was perfectly natural that my teacher was the source of everything good and true.” Such things are not subject to argument on social or any other grounds. What is important is to gain the insight into human nature so that one can say, “Just as a young child’s urge to play, which manifests in individually different ways, resurfaces as more or less skill in fitting into life when the young person is in his or her twenties, so another, similar transformation also occurs regarding a child’s reverence for the teacher as a figure of authority. That is, only if faith in the authority of the adults in charge develops fully between the ages of approximately seven and fifteen will the right sense of freedom develop later, when the feeling for freedom must be the basis for all social life.”

People cannot become free as adults unless they found as children support in the natural authority of adults. Likewise, only those who during the first period of life are allowed to pass through the process of adjusting themselves to their environment through the inborn desire to imitate can be motivated as adults to take a loving interest in the social sphere. This ability to adjust based on imitation does not last; what is needed in later life is a social awareness, the development of which depends on how far educators of children under seven can become worthy models of imitation. We need people today who are able to place themselves into life with a genuine sense of freedom. They are those who were able to look up to their educators and teachers as persons of authority during the time between their second dentition and puberty.

If one has stated publicly—as I already did in my book Intuitive Thinking as a Spiritual Path, published in 1892—that the sense of freedom and the feeling for freedom are the basic facts of social life, one is hardly likely to speak against freedom and democracy. But, just because of this positive attitude towards freedom, one must also acknowledge that the practice of education as an art depends on the sense of authority, developed by the child during the second period of life. During this same period, the child also has to make a gradual transition from living in mental images—or pictures—to a more intellectual approach, a process that moves through and beyond another important turning point.

A true art of education must be able to penetrate such important issues.

The turning point to be discussed now occurs around a child’s ninth year—but sometimes not before the tenth or even the eleventh year. When our teachers recognize that a child is passing this point, they accompany the change with an appropriate change in pedagogy. In early childhood, a child learns to speak, gradually learning to refer to itself as “I”. Up to the ninth year, however, the distinction between the child’s “I” and the surrounding world is still rather undefined. Those who can observe things carefully recognize that the period when a child learns to differentiate between self and surroundings—approximately between the ninth and the eleventh years—is critical. It is a time when the child is actually crossing a Rubicon. The way in which the teachers respond to this change is of greatest importance for a child’s future life. Teachers must have the right feeling for what is happening. They must realize that the child no longer experiences itself as an organic part of its environment—as a finger might experience itself as a part of the body if it had its own consciousness—but as a separate, independent entity. If they do so and respond in the right way as teachers, they can create a source of lasting joy and vitality in life. But if they fail to respond rightly, they open the way to barren and weary lives for their pupils later on. It is important to realize that, prior to this significant change, the child still lives in a world of pictures so closely related to its own nature that, unable to appreciate the difference between self and environment, it merges into its surroundings. Therefore, in assisting a child to establish its relationship to the world at this stage, a teacher must use a pictorial approach.

We receive the children into our school from their parental homes. Today, we live in an age when writing and reading have produced conventional symbols no longer bearing any direct inner relationship to the human being. Compare the abstract letters of our alphabet with the picture writing used in ages past. What was fixed into written forms in ancient times still bore a resemblance to people’s mental images. But writing nowadays has become quite abstract. If we introduce children directly to these abstract letters in reading and writing lessons, we introduce them to something alien to their nature, or at least something inappropriate for six-, seven-, or eight-year olds. For this reason, we use a different method in our Waldorf school.

Instead of beginning with the letters of the alphabet, we engage our young pupils in artistic activity by letting them paint and draw; that is, work with colors and forms. In this activity, not only the head is engaged—which would have a very harmful effect—but the child’s entire being is involved. We then let the actual letters emerge out of these color-filled forms. This is how our Waldorf pupils learn writing. They learn writing first. And only afterward do they learn to read, for printed letters are even more abstract than our handwritten ones. In other words, only gradually do we develop the abstract element, so necessary today, from the artistic element which is more closely allied to life. We proceed similarly in other subjects, too. And we work in this way toward a living, artistic pedagogy that makes it possible to reach the very soul of the child. As for the nature of what we usually think of as plant, mineral, and so forth, this can be fruitfully taught only after the child has passed the turning point just characterized and can differentiate itself from its surroundings.

Working along these lines, it might well happen that some of our pupils learn to read and write later than pupils in other schools. But this is no drawback. On the contrary, it is even an advantage. Of course, it is quite possible to teach young children reading and writing by rote and get them to rattle off what is put before their eyes, but it is also possible to deaden something in them by doing this, and anything killed during childhood remains dead for the rest of one’s life. The opposite is equally true. What we allow to live and what we wake into life is the very stuff that will blossom and give life vitality. To nurture this process, surely, is the task of a real educator.

You will doubtless have heard of those educational ideas already published during the nineteenth century that emphasize the importance of activating a child’s individuality. We are told that, instead of cramming children with knowledge, we should bring out their inherent gifts and abilities. Certainly, no one would wish to denigrate such great geniuses of education. Important things have certainly been said by the science of education. On the other hand, though one can listen carefully to its abstract demands, such as that the individuality of the child should be developed, positive results will be achieved only if one is able to observe, day by day, how a child’s individuality actually unfolds. One must know how, during the first seven years, the principle of imitation rules the day; how, during the following period from the seventh to the fourteenth year, the principle of authority predominates; and how this latter principle is twinned with the child’s gradual transition from mental imagery—which is essentially of a pictorial or symbolic nature and based on memory—to the forming of concepts by the awakening intellect: a process that begins in the eleventh to twelfth year. If we can observe all of this and learn from a spiritual-scientific and artistic way of observing how to respond as a teacher, we shall achieve much more than if we attempt to follow an abstract aim, such as educating a child out of its individuality. Spiritual science does not create abstractions, it does not make fixed demands; rather, it looks toward what can be developed into an art through spiritual perceptiveness and a comprehensive, sharpened sense of observation.

Last time, I was able to describe only briefly the kind of knowledge of the human being given by spiritual science that can form a basis for dealing with such practical matters as education. The pressing demands of society show clearly enough the need for such knowledge today. By complementing the outer, material aspects of life with supersensible and spiritual insights, spiritual science or anthroposophy leads us from a generally unreal, abstract concept of life to a concrete practical reality. According to this view, human beings occupy a central position in the universe. Such realistic understanding of human nature and human activities is what is needed today. Let me reinforce this point with a characteristic example.

Imagine that we wanted to convey a simple religious concept—for instance, the concept of the immortality of the human soul—to a class of young children. If we approach the subject pictorially, we can do this before a child’s ninth year. For example, we can say, “Look at the butterfly’s chrysalis. Its hard shell cracks open and the butterfly flutters out into the air. A similar thing happens when a human being dies. The immortal soul dwells in the body. But, when death breaks it open, just as the butterfly flies from the chrysalis into the air, so the soul flies away from the dead body into the heavenly world, only the human soul remains invisible.”

When we study such an example from the point of view of a living art of education, we come face to face with life’s imponderables. A teacher might have chosen such a comparison by reasoning somewhat as follows: “I am the one who knows, for I am much older than the child. I have thought out this picture of the caterpillar and the butterfly because of the child’s ignorance and immaturity. As someone of superior intelligence, I have made the child believe something in which I myself do not believe. In fact, from my own point of view, it was only a silly little story, invented solely for the purpose of getting the child to understand the concept of the immortality of the soul.” If this is a teacher’s attitude, he or she will achieve but little. Although to say this might sound paradoxical in our materialistic age, it is nevertheless true: if teachers are insincere, their words do not carry much weight.

To return to our example. If Waldorf teachers had chosen this comparison for their classes, the situation, though outwardly similar, would have been very different. For they would not have used it—nor, for that matter, any other picture or simile—unless they were convinced of its inherent truth. A Waldorf teacher, an anthroposophically oriented spiritual researcher, would not feel, “I am the intelligent adult who makes up a story for the children’s benefit,” but rather: “The eternal beings and powers, acting as the spiritual in nature, have placed before my eyes a picture of the immortal human soul, objectively, in the form of the emerging butterfly. Believing in the truth of this picture with every fibre of my being, and bringing it to my pupils through my own conviction, I will awaken in them a truly religious concept. What matters is not so much what I, as teacher, say to the child, but what I am and what my heartfelt attitude is.” These are the kinds of things that must be taken more and more seriously in the art of education.

You will also understand when I tell you that visitors to our Waldorf school, who come to see the school in action and to observe lessons, cannot see the whole. It is almost as if, for instance, you cut a small piece out of a Rembrandt painting, believing that you could gain an overall impression of the whole picture through it. Such a thing is not possible when an impulse is conceived and practiced as a comprehensive whole—as the Waldorf school is—and when it is rooted in the totality of anthroposophical spiritual science.

You might have been wondering which kind of people would make good teachers in such a school. They are people whose entire lives have been molded by the spiritual knowledge of which I spoke last time. The best way of learning to know the Waldorf school and of becoming familiar with its underlying principles is by gaining knowledge of anthroposophical spiritual science itself at least as a first step. A few short visits in order to observe lessons will hardly convey an adequate impression of Waldorf pedagogy.

Plain speaking in such matters is essential, because it points toward the character of the new spirit that, flowing from the High School of Spiritual Science centered in Dornach, is to enter all practical spheres of life—social, artistic, educational, and so forth.

If you consider thoroughly all that I have been telling you, you will no longer think it strange that those who enter more deeply into the spirit underlying this art of education find it absolutely essential to place themselves firmly upon the ground of a free spiritual life. Because education has become dependent on the state on the one hand and on the economic sphere on the other, there is a tendency for it to become abstract and programmatic. Those who believe in the anthroposophical way of life must insist on a free and independent cultural-spiritual life. This represents one of the three branches of the threefold social order about which I wrote in my book The Threefold Commonwealth.

One of the demands that must be made for spiritual life—something that is not at all utopian, that may be begun any day—is that those actively engaged in spiritual life (and this means, above all, those involved in its most important public domain; namely, education) should also be entrusted with all administrative matters, and this in a broad and comprehensive way.

The maximum number of lessons to be taught—plus the hours spent on other educational commitments—should allow teachers sufficient time for regular meetings, in both smaller and larger groups, to deal with administrative matters. However, only practicing teachers—not former teachers now holding state positions or retired teachers—should be called on to care for this side of education. For what has to be administered in each particular school—as in all institutions belonging to the spiritual-cultural life—should be only a continuation of what is being taught, of what forms the content of every word spoken and every deed performed in the classroom. Rules and regulations must not be imposed from outside the school. In spiritual life, autonomy, self-administration, is essential.

I am well aware that people who like to form logical “quickly tailored” concepts, as well as others who, somewhat superficially, favor a more historical perspective, will readily object to these ideas. But in order to recognize the necessity of making spiritual- cultural life into a free and independent member of the social organism, one really must be acquainted with its inherent nature. Anyone who has been a teacher at a working-class adult education center for several years—as I was in the school founded by Wilhelm Liebknecht, thereby gaining first-hand experience of the social question—knows only too well that this is not merely a matter of improving external arrangements or of dealing with dissatisfaction caused by unjust outer conditions. As I say, if one has taught in such circles, one knows that one word comes up repeatedly in proletarian circles, but extends far beyond proletarian life, namely, the word “ideology,” the meaning of which is set out in the first chapter of The Threefold Commonwealth. Now, what is hidden behind this?

Long ago, in the ancient East, people spoke of the great illusion or “maya.” According to this view—already decadent today and hence unsuited to our Western ways—maya refers to the external sensory world which offers us only semblance or outer appearance. To ancient sages, true reality of being—the reality that sustained human beings—lived and grew in the soul. All else, all that the outer senses beheld, was only maya.

We live today in an age that expresses—especially in its most radical philosophies—a total reversal of this ancient view. For most people today true reality resides in outer, physical nature and in the processes of production, while what can be found inwardly in the human soul as morality, art, religion, knowledge is maya, illusion. If we want to translate the word maya correctly, we must translate it as “ideology.” For modern humanity, all other translations fail. But ideology refers to exactly the opposite of what maya was for the ancient oriental. The widest circles of the population today call maya what the ancient oriental called the sole reality. And this reversal of the word’s meaning is of great significance for life today.

I have known people of the leading classes who lived under the influence of the philosophy that gave rise to ideology. I have learned to know the perplexity of people who reasoned thus: if we trust what natural science tells us, the entire origin of the cosmos can be traced to a primeval nebula. According to these theories, all of the different species of nature began during this stage. At that time, too, human beings densified out of the nebula. And, while this process continued, something not unlike soap bubbles unfolded in the human soul. According to natural science, what rises in the human soul as ethics, religion, science or art, does not represent reality. Indeed, if we look toward the end of earthly evolution as it is presented by science, all that is offered is the prospect of an immense cemetery. On earth, death would follow, due either to general glaciation, or to total annihilation by heat. In either case, the result would be a great cemetery for all human ideals—for everything considered to be the essence of human values and the most important aspect of human existence. If we are honest in accepting what natural science tells us—such people had to conclude—then all that remains is only a final extinction of all forms of existence.

I have witnessed the sense of tragedy and the deep-seated pain in the souls of such materialistically minded members of today’s leading circles, who could not escape the logical conclusions of the natural-scientific outlook and who were consequently forced to look on all that is most precious in the human beings as mere illusion. In many people, I have seen this pessimism, which was a result of their honest pursuit of the natural-scientific conception of the world.

This attitude took a special form in the materialism of the working class. There, everything of a spiritual nature is generally looked upon as a kind of a superstructure, as mere smoke or fog; in a word, as “ideology”. And what enters and affects the soul condition of modern people in this way is the actual source of the contemporary anti-social sentiment—however many other reasons might be constantly invented and published. They amount only to a form of self deception. It is the influence of this attitude which is the real origin of the dreadful catastrophes that are dawning—undreamt of by most people—in the whole East. So far, they have started in Russia, where they have already assumed devastating proportions. They will assume even greater dimensions unless steps are taken to replace an ideology by a living grasp of the spirit.

Anthroposophical spiritual science gives us not only ideas and concepts of something real but also ideas and concepts by which we know that we are not just thinking about something filled with spirit. Spiritual science gives us the living spirit itself, not just spirit in the form of thoughts. It shows human beings as beings filled with living spirit—just like the ancient religions. Like the ancient religions, the message of spiritual science is not just “you will know something,” but “you will know something, and divine wisdom will thereby live in you. As blood pulses in you, so by true knowing will divine powers too pulse in you.” Spiritual science, as represented in Dornach, wishes to bring to humanity precisely such knowledge and spiritual life.

To do so, we need the support of our contemporaries. Working in small ways will not lead to appropriate achievements. What is needed is work on a large scale. Spiritual science is free from sectarianism. It has the will to carry out the great tasks of our times, including those in the practical spheres of life. But to bring this about, spiritual science must be understood in a living way by contemporary society. It is not enough to open a few schools here and there, modeled on the Waldorf school, as some people wish. This is not the way forward, for it will not lead to greater freedom in spiritual life.

Often, I have had to suffer the painful experience of witnessing the conduct of certain people who, because of their distrust in orthodox, materialistic medicine, approached me, trying to tempt me into quackery. They wanted to be cured by creeping through the back door, as it were. I have experienced it to the point of revulsion. There was, for instance, a Prussian government official, who publicly supported materialistic medicine in parliament, granting it sole rights, only to enter by the back door to be treated by the very people whom he had opposed most violently in parliament.

The Anthroposophical Society—which could, from a certain point of view, be justly described as willing to make sacrifices and whose members have dedicated themselves to the cultivation of anthroposophical spiritual science—seeks a powerful impetus, capable of affecting and working into the world at large. What is at issue today is nothing less than the following—that a true spiritual life, such as our present society needs, can be created only by those interested in it, which fundamentally includes everyone, many of whom have children, and that these must bring about the right conditions in which children can mature into free human beings so that those children, in turn, can create an existence worthy of humanity. As far as spiritual- cultural life is concerned, everyone is an interested party and should do his or her share to work for what the future will provide in the form of spiritual-cultural life.

Thus, what I would like to call “a world school movement,” based on the ideas I have put forward today, should meet with approval in the widest quarters. What really ought to happen is that all those who can clearly see the need for a free spiritual-cultural life should unite to form an international world school movement. An association of that kind would offer a stronger and more-living impetus for uniting nations than many other associations being founded these days on the basis of old and abstract principles. Such a union of nations, spiritually implied in a world school movement, could be instrumental in uniting peoples all over the globe by their participation in this great task. The modern state school system superseded the old denominational schools relatively recently. It was good and right that this happened. And yet, what was a blessing at the time when the state took this step would cease to be one if state-controlled education were to become permanent; for then, inevitably, education would become the servant of the state. The state can train theologians, lawyers, or other professionals to become its civil servants, but if the spiritual life is to be granted full independence, all persons in a teaching capacity must be responsible solely to the spiritual world, to which they can look up in the light of anthroposophically oriented spiritual science.

A world school movement, as I envisage it, would have to be founded on an entirely international basis by all who understand the meaning of a truly free spiritual life and what our human future demands in social questions. Gradually, such a world school movement would give birth to the general opinion that schools must be granted independence from the state and that the teachers in each school must be given the freedom to deal with that school’s own administration. We must not be narrow minded or pedantic in these matters, as many are who doubt that enough parents would send their children to such schools. That is the wrong kind of thinking. One must be clear that freedom from state interference in education will be the call of the future. Even if there are objections from some parents, ways and means will have to be found for getting children to attend school without coercion by the state. Instead of opposing the founding of independent schools because of dissenting parents, ways and means will have to be found of helping free schools to come into existence despite possible opposition or criticisms—which must then be overcome in an appropriate way. I am convinced that the founding of a world school movement is of the greatest importance for the social development of humanity. Far and wide, it will awaken a sense for a real and practical free spiritual life. Once such a mood becomes universal, there will be no need to open Waldorf schools tucked away in obscure corners and existing at the mercy of governments, but governments will be forced into recognizing them fully and refraining from any interference, as long as these schools are truly founded in a free spiritual life.

What I have said so far about freedom in the cultural-spiritual sphere of life—namely that it has to create its own forms of existence—applies equally to the social sphere known by spiritual science as the sphere of economic life. Just as the sphere of cultural spiritual life must be formed on the basis of the capacities of every individual, so too must economic life be formed on the basis of its own principles, different though these are. Fundamentally, such economic principles derive from the fact that, in economics, a judgment made by an individual cannot be translated directly into deeds, into economic actions. In the cultural-spiritual sphere, we recognize that human souls strive for wholeness, for inner harmony. Teachers and educators must take that wholeness into account. They approach a child with that wholeness as their aim. In the economic sphere, on the other hand, we can be competent in a professional sense only in narrower, more specialized areas. In economics, therefore, it is only when we join together with people working in other areas that something fruitful may be achieved. In other words, just as free spiritual-cultural life emerged as one member of the threefold social organism, so likewise must economic life, based upon the associative principle, arise as another, independent member of this same threefold organism. In the future, economic life will be run on a basis quite different from what we are used to out of the past.

Economic life today is organized entirely according to past practices, for there is no other yardstick for earnings and profits. Indeed, people are not yet ready to contemplate a change in the economic system which is still entirely motivated by profit. I would like to clarify this by an example that, though perhaps not yet representing purely and simply the economic sphere, nevertheless has its economic aspects. It shows how the associative principle can be put into practice in the material realm.

There is, as you know, the Anthroposophical Society. It might well be that there are many people who are not particularly fond of it and regard it as sectarian, which it certainly is not. Or they may be under the impression that it dabbles in nebulous mysticism, which again is not the case. Rather, it devotes itself to the cultivation of anthroposophical spiritual science. Many years ago, this Society founded the Philosophic- Anthroposophic Publishing Company in Berlin. To be exact, two people who were in harmony with the Anthroposophical Society’s mode of thinking founded it. This publishing company, however, does not work as other profit-making companies, which are the offspring of modern economic thinking, do. And how do these profit-making enterprises work? They print books. This means that so and so many people have to be employed for processing paper; so and so many compositors, printers, bookbinders; and so on. But now I ask you to look at those strange and peculiar products that make their appearance every year and which are called “crabs” in the book trade. These are newly printed books, which have not been purchased by the book sellers and which, consequently, at the next Easter Fair wander back to the publishers to be pulped. Here we have a case where wares have been put on the market, the production of which had occupied a whole host of workers, but all to no avail.

Such unnecessary and purposeless expenditure of labor represents one important aspect of the social question. Nowadays, because one prefers to live with phrases rather than an objective understanding, there is too much talk about “unearned income.” It would be better to look at the situation more realistically, for similar situations arise in all branches of our external, material life. Until now, the Philosophic-Anthroposophic Publishing Company has not printed one single copy in vain. At most, there are a few books that were printed out of courtesy to our members. That was our conscious motive; they were printed as a kind of offering to those members. Otherwise there was always a demand for whatever we printed. Our books always sold out quickly and nothing was printed unnecessarily. Not a single worker’s time was wasted and no useless labor was performed within the social framework. A similar situation could be achieved in the whole economic sphere if one organized cooperation between consumers who have an understanding of needs and demands in a particular domain, traders who trade in certain products, and last, the actual producers. Consumers, traders, and producers would form an association whose main task would be the fixing of prices. Such associations would have to determine their own size; if they grew too large, they would no longer be cost effective. Such associations could then unite to form larger associations. They could expand into what might be called global or world-economic associations—for the characteristic feature of recent economics is its expansion of economies into a world economy.

A great deal more would have to be said to give an adequate account of what I can indicate here only in principle. I must, however, say that the concept of associative life implies nothing organizational. In fact, although I come from Germany (and have lived there frequently even though my main sphere of activity is now Dornach, Switzerland) the mere word “organization” produces a thoroughly distasteful effect in me. “Organization” implies an ordering from above, from a center. This is something that economic life cannot tolerate. Because the Middle-European states, penned in between the West and the East, were trying to plan their economies, they were actually working against a healthy form of economic life. The associative principle which must be striven for in economics leaves industry, as also industrial cooperatives, to their own devices. It only links them together according to levels of production and consumption regulated by the activity of the administrators of the various associations. This is done through free agreements among single individuals or various associations.

A more detailed description of this subject can be found in my book The Threefold Commonwealth, or in other of my writings, such as The Renewal of the Social Organism, which is supplementary to The Threefold Commonwealth.

Thus, in order to meet the needs of our times, anthroposophical spiritual science, based on practical life experience, calls for two independent members of the social organism—a free spiritual life and an associative economic life. Those two are essential in the eyes of anyone seriously and honestly concerned about one of the fundamental longings in the hearts of our contemporaries; namely, the longing for democracy.

Dear friends, I spent the first half of my life in Austria—thirty years—and have seen with my own eyes what it means not to take seriously society’s heartfelt demand for democracy. In the 1860s, the call for parliamentarianism was heard in Austria, too. But because it could not bring about the right social conditions, this land of political experimentation was the first to go under in the last great World War. A parliament was formed. But how was it constituted? It was composed of four assemblies: landowners, the chamber of commerce, the department of towns, markets and industrial areas, and, finally, the assembly of country parishes. In other words, only economic interests were represented. There were thus four departments, each dealing with various aspects of the national economy. Together, they constituted the Austrian Parliament, where they were supposed to come to decisions regarding political and legal matters as well as matters pertaining to general affairs of the state. This means that all decisions, reached by majority vote, represented only economic interests. Such majorities, however, can never make fruitful contributions to the social development of humanity. Nor are they the outcome of any expert knowledge. Truly, the call for democracy, for human freedom, demands honesty.

At the same time, however, one must also be clear that only certain issues are suitable for parliamentary procedures, and that democracy is appropriate only when the issues treated lie within the areas of responsibility of each person of voting age. Thus, between free spiritual life on one side and associative economic life on the other, the sphere of democracy becomes the third member of the threefold social organism. This democratic sphere represents the political sphere of rights within the social organism. Here each individual meets the other on equal terms. For instance, in such questions as the number of working hours and the rights of workers in general, each person of age must be considered competent to judge.

Let us move toward a future in which questions of cultural and spiritual life are decided freely and entirely within their own sphere, a future in which freedom in education is striven for so that schools can work out of the spirit and, consequently, produce skillful, practical people. Then, practical schools, too, will develop from such a free spiritual life. Let us move toward a future in which spiritual life is allowed to work within its own sphere and in which the powers of the state are limited to what lies within the areas of responsibility of each person of voting age; a future in which economic life is structured according to the principle of associations, where judgments are made collectively on the strength of the various members’ expertise and where agreements are made with others who are experts in their fields. If we approach the future with these aims in mind, we shall move toward a situation that will be very different from what many people, unable to adapt themselves to new conditions, imagine today.

There will be many who believe that a nebulous kind of cultural spiritual life, alienated from ordinary life, emanates from Dornach. But such is not the case at all. However absurd it may sound, according to the spirit prevailing in Dornach, no one can be a proper philosopher who does not also know how to chop wood or dig potatoes. In short, according to this spirit, one cannot be a philosopher if one cannot turn a hand to tasks requiring at least a modicum of practical skill. Spiritual science does not estrange people from practical life; on the contrary, it helps them develop skills in coping with life. It is not abstract. It is a reality, penetrating human beings with real strength. It therefore not only increases people’s thinking activity, it also makes them generally more skillful. At the same time, spiritual science is intimately connected to a sense of inner dignity and morality; that is, to morality, religion, and art. Visitors to the Goetheanum can convince themselves of this—although the building is not finished yet by any means. Indeed, in order to bring it even into its present state, people with an understanding for the impulse it embodies have already made many sacrifices. The Goetheanum is not a result of our employing the services of an architect and a builder to erect a building in a more or less conventional style—be it in Gothic, Renaissance, or any other style. The living quality of the science of the spirit spoken of here could not have tolerated that. Spiritual science had to evolve its own style in keeping with its own nature. This manifests in the various artistic forms. Just as the same growth forces that produce a nut’s kernel also form its shell—for the shell can be formed only by the same principle as also works in the kernel—so the outer shell of our building, the center of what is being willed in Dornach, can arise only from the same spiritual sources from which all of the teaching and researching in Dornach also flows. The words spoken there and the results of research conducted there all proceed from the same sources as the artistic forms of the building’s pillars and the paintings inside the cupolas. All of the sculpture, architectural design, and painting—and these are not empty symbolism or allegories—arise from the same spiritual impulses that underlie all of the teaching and researching. And, because all this is part of the one cultural-spiritual life that we hope to quicken in the human being, the third, religious element, is closely linked to the arts and to science, forming a unity with them.

In other words, what we are striving for as spiritual science—as it enters into the practical spheres of life as the “threefolding” (or tripartition) of the social organism—brings to realization the three great ideals that resound from the eighteenth century in such a heart-rending, spirit-awakening way. I refer to the threefold call to humanity: freedom, equality, brotherhood. Learned people in the nineteenth century pointed out repeatedly that it was impossible for those three ideals to be put into practice simultaneously under any one state or government. Such was their considered opinion and, from their point of view, justifiably so. But the apparent incongruity rests on false premises. Freedom, equality, and brotherhood do resound to us from the eighteenth century as the three great and justly-claimed ideals. The source of misunderstanding is the tacit assumption that the state must be given sole prerogative in matters pertaining to all three spheres of society. The thought never occurred that, in accord with its own nature, such a monolithic state should be membered into three social organisms: the free spiritual organism; the organism representing the sphere of politics and rights, built on equality; and the organism of the economic sphere, built on the principle of association.

Objections have been raised against these views by people who expect to be taken seriously in social questions and who maintain that, by demanding a tripartition of society, I seek to destroy its unity. But the unity of the human organism is not destroyed because it naturally consists of three parts. Nor is the unity of the human being disturbed because the blood, as it circulates rhythmically through the body, is sustained by a part of the organism different from the one in which the nerves are centered. Likewise, the unity of the social organism is enhanced rather than disturbed by recognition of its threefold nature (if the human head, apart from sending forth the nerves, would also have to produce the blood, then the unity of the human organism would certainly be destroyed). All of this is explained in much greater detail in my book Riddles of the Soul.

I would like to conclude these considerations about spiritual science and its practical application in social life by pointing out that, although the three great ideals of humanity—liberty, equality, fraternity—are not realizable within the framework of an all-powerful state monopoly—where any attempted implementation would be founded upon illusion—they can nevertheless penetrate human life in the form of a threefold ordering of society. Here, the following order would prevail: full freedom in the cultural-spiritual sphere; equality in the realm where each person of voting age shares in democratic rights and responsibilities on equal terms with fellow citizens of voting age; and brotherhood in the economic sphere which will be realized by means of the principle of associations. Unity will not be destroyed by this ordering, for every human being stands in all three spheres, forming a living link toward unity.

Basically, one may consider the meaning of world evolution to reside in the fact that the particular ways of its working and its underlying forces culminate in the human being as the apex of the entire world organism. Just as the forces of nature and the entire cosmos—the macrocosm—are to be found again on a minute scale in the microcosm, in the threefold human being, so the great ideals—liberty, equality, and fraternity—must come together again in the social organism. But this must not be brought about by external or abstract means: it must proceed in accordance with reality, so that these three ideals can work in harmony with the human nature in its integral unity. As free individuals, every human being can share in the free spiritual life to which all belong. Sharing equal rights with our fellow citizens, we can all participate in the democratic life of the state, based on the principle of equality. Finally, by participating in economic life, we share in the brotherhood of all human beings.

Liberty in the cultural spiritual sphere; equality in political life and the sphere of rights; fraternity in economic life. These three working together harmoniously will lead to the healing and further evolution of humanity—to new resources in the struggle against the forces of decline.

A combination of these three in a genuine social organism, a concurrence of freedom, equality, and brotherhood in integral human nature—this appears to be the magical password for the future of humanity.