The Rudolf Steiner Archive

When Mr. Molt first set out to found a school for the children of his employees, clearly his intention was to serve humanity in these difficult times. He chose a means which we must employ above all others when working to heal our social conditions. It is written in all your souls that we must create something new out of the conditions that we experience—the conditions that have developed over the past three or four centuries in the so-called civilized world. It must also have been deeply written in your souls that what we need above all to achieve other conditions is a different way of preparing human beings for a place in the world, through upbringing and education. What we need is a way untainted by the traditions of the past three or four centuries that are now reaching their zenith. For the future, we expect a social structure much different from the one of the present. We have a right to expect that. We look lovingly at our children, at the next generation, and we, particularly those who are parents, often have misgivings in our hearts. How will our loved ones fit into a society that must be so different from that of the present? Will they be equal to the new social challenge coming to humanity? Will they be capable of contributing to the formation of society, so that those who come after us will have it other than we have had, will have, in a much different sense, a more humane existence than we have had?

Everyone feels that the question of upbringing and education is, in a profound sense, a question of the highest order. This is particularly true in times like ours, times of sudden change and transformation of society. We look back at the terrible times humanity has recently lived through in Europe, we look upon the rivers of blood that have flowed, and we see the great army of unhappy people, their bodies broken and their souls shattered, which necessarily resulted from the unnatural conditions of recent times. When we look upon all this, the desire wells up in us to ask, “In the broadest sense, how must we bring up people so that this will be impossible in the future?” Out of this privation and misery, an understanding must awaken for the role of education in restructuring human social relations.

In principle, we hear this expressed from many sides. Yet, we must ask ourselves, when people say this here and there, if they always mean it in the correct sense. Today, people say pleasant words about many things. These pleasant words do not always arise from inner strength, nor above all else, from inner truths that can put into practice the content of these words. Today those people who are called upon to school and educate our children come forth, offer their opinions and notions, and say, “We know how children should be brought up and educated. We should simply do it just as we have always wanted, but have not been allowed to do—then the right thing will occur.” Behind those who so speak, we hear those who feel themselves called to teach the teachers. They assure us, “We have the right views about what teachers should become. Just follow us. We will send the right teachers into the world, so everything goes well in education.” Yet, when we look deeply into what has become of our social conditions, we want to shout to both these teachers and these teachers of teachers, “You may mean well, but you do not really know what you are talking about!” For nothing can help modern education, nothing can raise modern education to a better state, unless the teachers admit, “We come from the traditions formed during the past three or four centuries. We were trained in the way that leads humanity into such misfortune.” In their turn, those who trained the teachers must admit, “We have not understood anything except how to give teachers the results of industrialism, statism, capitalism. Of course, we have delivered the present teachers, who fit into this present social configuration, this configuration that simply must change.”

This means that, just as we demand a change, a transformation of the full spectrum of the present social structure for the future, we must also demand another art of education, and a different basis for this art!

In many respects, the question of education today is a question of teachers. Today, when we speak with those who want to become teachers and educators, we frequently sense the deep antisocial feeling lying within humanity. We speak with them about what education should become in the future. They say, “Yes, I have been saying that all along. We should raise children to be competent modern-day people. We should educate them to be useful people. We should not pay so much attention to vocational training, but more to the training of the whole person.” They talk about such things and go away with the impression that they think just the same as we think. They think just the opposite!

Today, our antisocial life has come so far that people express opposites with the same words. This is what makes it so difficult to understand one another. Someone who truly thinks socially, thinks very differently from modern people satisfied with the old traditions. In the same way, we must think fundamentally differently about teaching and education when we attempt to solve the educational social question in a particular instance. We must think differently from those who believe we can base this change on their traditional educational methods. Truly, today we must think and perceive more thoroughly than many believe. In addition, we must be clear that we cannot create something new out of the old educational and scientific methods; education and science must themselves change.

This is adequate justification for us to begin this work of starting the Waldorf School with a course for the faculty. We have attempted to select for the faculty people who, at the least, are rooted in the old educational system to a greater or lesser degree—for one it is more, for another less. But, we were also intent on finding people who have the heart and soul for the reconstruction of our society and culture. We sought people who have the heart and soul for what it means to raise the children of today to be the people of tomorrow.

Our new teachers also must carry another conviction in their souls, namely, that from the time children enter school we may teach them only what the essence of humanity dictates. In this sense we want to found a unified school in the truest sense of the word. All we want to know in the growing child is the developing human being. We want to learn from the nature of the developing child how children want to develop themselves as human beings, that is, how their nature, their essence should develop to become truly human.

“That is just what we also want,” the old teachers and educators of teachers tell us. “We have always tried to teach people, to consider, for example, the distinct personalities of the children.”

Yes, we must reply, you have striven to train children to be what you perceived human beings to be, the kind of people you thought were necessary for the old political and economic life. We cannot do anything with this idea of “human beings”; and the future of humanity will not know what to do with it nor want to know. We need a fundamental renewal.

The first thing needed for the educational system of the future is a new understanding of humanity. The understanding of humanity that has swollen up out of the morass of materialism in the last centuries and has been dressed up in our higher schools of learning as the basis of human nature cannot be the basis of the art of education in the future. What we require is a new perception of human nature. We can derive this only from a new science. The science taught today, and also represented by those who teach, is only the reflection of older times. Just as a new epoch should come, so too should come a new science, a new way to train teachers, a new pedagogy built upon a new understanding of human beings. For just that reason, we pay particular attention to a real understanding of humanity in the course to prepare the faculty for the Waldorf School. We cherish the hope that the future teachers in the Waldorf School will come to know the developing human. We hope that they will give this embryonic human the capacities that the future will require of people who work in the socially formed human society. We sense that much of what the old way of teaching has said about humanity is just words. Today we study the true essence of human thought, so we can train the child in the right kind of thinking. We study the true basis of real human feeling, so that in the genuinely social community people bring forth justice based upon true human feeling. We study the essence of human will, so that this human will can embrace and permeate the newly formed economic life of the future. We do not study people in a materialistic, one-sided way; we study the body, soul and spirit of the human being, so that our teachers can train the body, soul and spirit of human beings. We do not speak of body, soul and spirit merely as words. We attempt to discover how the various stages of the human being result from one another. We look carefully at how the children are when they enter the school, and the faculty takes over from the parents.

How superficially the so-called educational sciences have observed this period of human growth! There is an important turning point in the life of a child; it lies around the age of seven, just about that year in which the child enters elementary school. It is just at that year when the teacher should take over the child from the parents for a portion of the further education. The external expression of this important period of life is the change of teeth; however, the new teeth are only an outward sign of the important change occurring within.

Certainly, you have already heard much about what we need to understand to properly comprehend social reforms, and so forth. However, many of you were probably still of the opinion, received from a study by the leading experts, that everything has already been taken care of for humanity in an admirable way. The most important things have not been done! Modern people find it quite strange, when we say that at the age when the child enters school, an inner revolution occurs in the human soul, in the whole being, which is only outwardly expressed only in the cutting of teeth. Until that time children are imitating beings, beings that bring through birth the urge to do everything as it is done around them. In these first years it is simply a part of human nature to allow ourselves to be trained by what we see in our surroundings. Just at the time of the cutting of teeth, something quite different begins to appear in human nature. The urge arises to learn from authority, to learn from those who already can do something. This urge lasts until the time of sexual maturity, until about fourteen or fifteen years of age. Thus, this natural drive fills the time in elementary school. We can properly teach in elementary school only if we have a thorough pedagogical understanding of this revolution within the child of seven. Here I have given you only a single example of what, compared to the old way, the new pedagogy must thoroughly observe and understand.

On the other hand, we need to know that around the age of nine new inner physical and spiritual strengths begin to come forth. If we were to teach prematurely what the curriculum foresees for the age after nine, the instruction, instead of helping, would damage the child for life.

We need a comprehensive understanding of human life if we want to practice a comprehensive, a true, pedagogy serving humanity. We must know how to teach before and after the children reach the age of nine. We may not, as old, gray-haired administrators from the school board do, set up the curriculum to take into account just any external consideration: this for the first grade; this for the second grade; this for the third grade; and so forth. Nothing that could really prepare the child for life will result. Human nature itself must teach us what we need to accomplish through education in each year of the child's life.

Consider for a moment that, as adults, you are still learning from life. Life is our great teacher. However, the ability to learn from life comes at the earliest at fifteen, sixteen or seventeen years of age. Then, we first stand face to face with the world in a way such that we can learn directly from the world. Until then, the teacher who faces us in the classroom is the world. It is the teacher we want to understand; it is the teacher we want to love; it is from the teacher we want to learn. The teacher should bring to us what is out there in the world. From the age of seven to fifteen years, there is an abyss between ourselves and the world. The teacher should bridge that gulf for us.

Can teachers who are not gripped by all that life has to give, who, embittered and soured by all that has been funneled into them, “teach grammar so, natural history so, and other subjects s0,” who do not concern themselves with what so agitates humanity in our time—can such teachers rightly depict and reveal to children all that life brings over the seven or eight years of elementary school? A new study of humanity, a new understanding of humanity is necessary. The faculty must develop a new enthusiasm out of this new understanding of humanity.

This shows you some of what we keep in mind in preparing for the children in our teaching seminars: to thoroughly understand humanity so that we can teach from human nature itself and send the child into life.

The second thing that we must develop as we work toward a more humane form of society, is a social attitude of the teachers toward the children already in the school. This is a new love of humanity—an awareness of the interplay of forces between the teacher and pupil. Those forces cannot exist if the teacher does not enter into the art of teaching in a lively way.

Everyone agrees that the painter must learn to paint, that the musician must have command over a musical instrument and much more, that the architect must learn architecture. We set certain requirements so these people may become artists. We also must set these kinds of requirements for teachers who would become true human artists. We must set them seriously. To do so, we must understand that no present-day pedagogy and no present-day educational method gives the teacher what must first be found through a thorough study of humanity. We must find it so that a new love of humanity may come into the relationship between teacher and pupil. Our goal must be that teachers become true artists in their field.

Many things play a role. One teacher enters the classroom, and the children feel an aversion that lasts throughout the year; they would much rather be outside because what that teacher does with them is so unpleasant. Another teacher need only enter the classroom and, simply by being present, creates a bridge to each pupil. What makes such a difference? The teacher who makes such an adverse impression on the children goes into the school only to, as the saying goes, earn a living—in order to live. That teacher has acquired the superficial ability to drill the children, but goes just as unwillingly to school as the children and is just as happy when school ends. That teacher does the job mechanically.

I am not surprised that the majority of today's teachers view their work mechanically. Their understanding of humanity comes from the dead science that has arisen out of the industrial, statist and capitalist life of the past three or four centuries. That science has resulted in a dead art of education, at best a wistful form of education. We are striving for the understanding of humanity that we need to create the art of teaching in the Waldorf School. This vision of humanity, this understanding of humanity, so penetrates the human being that of itself it generates enthusiasm, inspiration, love. Our aim is that the understanding of humanity that enters our heads should saturate our actions and feelings as well. Real science is not just the dead knowledge so often taught today, but a knowledge that fills a person with love for the subject of that knowledge.

Thus, this understanding of humanity is brought to the teachers, in the seminar they are now taking to prepare themselves to educate your children. This understanding of humanity, this understanding of the growing child, should so saturate the teachers that a love of humanity enters the teaching. As recompense for the love that the teachers provide the children, a power will come forth, will well up from the children, that gives them the ability to take in more easily the material to be learned. The right kind of love, not overly protective love, but the real love that flows through what we do in the classroom or other teaching activities, determines whether the child will learn with ease or difficulty, whether the child’s education is good or bad.

The third thing that we want to bring to the child and for which we prepare our teachers so that they understand the proper way to present it to the children, is willpower. We want to cultivate this willpower by allowing the child to do something artistic at a relatively early stage of childhood. Most people do not know the secret connection between the will and working in the proper way in childhood with drawing, painting, music and the other arts. We do so much good when the child has this opportunity.

Our children will learn to read and write from life itself. This is our intention. We will not pedantically force them to write letters that for every child at first seem all the same. They need not learn it as an abstract thing, as letters were for the North American Indians when the Europeans came. It is true, isn't it? The Europeans destroyed the North American Indians down to the root. One of the last chiefs of the North American Indian tribes destroyed by the Europeans tells that the white man, the paleface, came to put the dark man and all he stood for under the earth. “The dark man had certain advantages over the palefaces,” the chief then continued; “he did not have the little devils on paper.” We want to say that everything teachers pedantically and narrow-mindedly draw on the blackboard for the pupils to copy is seen as little devils by today’s children. We can draw all such things from life. If we succeed in what we are attempting, the children will learn to read and write more quickly. When we derive everything from life, when writing comes from drawing and not from arbitrariness, children will learn more quickly. At the same time, we can raise strong-willed people who later in life will be up to the task.

We will not simply superficially say, “We want to educate people.” In a profound manner, we first ask ourselves, modestly and honestly, “What is the Being of Humanity, and how does it appear in the developing Human Being?” We do not first go and ask political and industrial leaders, “How should we teach and educate people so that they can take their place in society?” We also do not ask, “What does this or that governmental body compel us to teach so that people can fulfill what the state demands of them?” No, we turn our questions to the uniform nature of humanity and its requirements. Yes, you see, in this respect the old social conditions are in conflict with what is necessary for a more socially oriented human future.

Today the state takes over the developing person, the child, at a particular age. The state would take over the child earlier, but the child is not clean enough for it. For a while, it leaves the rearing of and caring for the child to the parents. When the child has grown enough that it is no longer so dirty, the state takes over and dictates what we are to funnel into the child. Of course, the state allows us to funnel into the child only what is necessary for the workplace, thereby enabling itself to do with people as it will. Even when they are adults, people are often quite satisfied. The state tells them, “You will be assured of a lifelong job, and when you are no longer able to work, you will have a pension.” Retirement is a notion that some circles of leading people treat as an ideal. They expect it from the state education. These people also expect that the state, through the religion teachers, will take their souls in hand so that these souls need not work, since the churches will do the work for them. They expect that the churches will, so to speak, provide a “soul retirement” after death. Today everyone wants to have everything done for them. This is the result of a totally false education.

A real education takes care that body, soul and spirit will be intrinsically free and independent. A real education takes care to put people into life. Do you believe that if we really ask people how we should bring them up, that is, if we inquire into the nature and being of humanity, we would then create impractical people? No, just the opposite! We are educating people who can, in truth, put themselves powerfully into life. In grammar school we are educating humans who, in later life, will know more of what is necessary for the outward, practical life. These people will have learned to think; these people will have learned to correctly feel; and these people will have learned to properly use their will. We want to introduce all of this, so that truth and strength can rule, not so that in pedagogy the phrase holds, “We should bring up children correctly.” We should instead make the child a true person!

Much must happen in the outside world to create better social conditions. Much must happen in just the area where the Waldorf School wants to set a foundation stone for this great building. It would be something beautiful for you to say with heartfelt meaning, “We want to be pioneers for a future educational system. We want to be pioneers in the sense that we want to be the first to entrust our children to such an educational system of the future, one working for a new social life. We want to be pioneers in the sense that we do not believe that a few external changes will lead to a better social condition, but that a change must occur at the heart of science, art and education to bring about the desired condition of humanity.”

How do people today often imagine what should actually happen? Socialization should occur, but most people, even those who quite honestly speak of socialization, think, “Sure, somewhere there are the universities, and they have already done everything right. It may be that we need to change the outward position of the university professors a little, but science itself, we may not change that in any way.” Middle school, high school, trade school—people just do not think that outward life has come from these schools. But the people educated in these schools have created the outer life. At most, we think we should organize the lower level of education somewhat differently than it is now. This results in self-deception, in that we say, “We must provide education without cost.” I would like to know how we can, in fact, do this. We just deceive ourselves, since we must pay for education. It cannot be free of cost—that is only “possible” through the deception of taxes or such things. We make up such phrases, which do not have any basis in reality.

People think that we should change this or that in the organization a little. We must subject everything to fundamental change, from top to bottom. We need another teacher training, another spirit in the school, even another love, different from that which modern sophisticated faculties bring into the schools. Unfortunately, all too few people think about that. You will perform a great service to humanity if you are pioneers in this respect, if you think we must renew the educational system for the betterment of humanity, and if you take part in this renewal with heartfelt interest and heartfelt sense. The more you think of taking part, of interesting yourselves in what is to happen in the Waldorf School, the better the faculty will succeed in working in unity with you for the betterment and blessing of your children, and thus for the whole of future humanity—at least within the boundaries that we can envision now.

People can work out ideals alone and write them down. The ideals can be beautiful and can please this or that person. Yes, people can think abstract ideals alone. But, with ideals that we should put into practice, such as the ideal of our new educational system, we are dependent upon finding understanding in the world. We want especially the parents of the children to be entrusted to the Waldorf School to be understanding of its ideal.

Mr. Molt has spoken of his responsibility, and he is right. This responsibility, though, is something that goes much further. We are all conscious of this responsibility as we prepare for the Waldorf School, and we will always remain conscious of it. Such a responsibility is always before us, when we work toward an ideal as radical as that of the Waldorf School. By taking up this ideal, we are forced to break with prejudices in the broadest sense. Truly, today it is not easy to find out everything we must do to educate children properly, particularly in grammar school. The empty phrase has caused such great havoc.

“We should teach the children through play.” This is particularly the ideal of middle-class mothers who, through a certain kind of love—we might call it a doting affection—are devoted to their children. From one side we may emphasize, with a certain right, that education should not become drudgery for the child. We could take the position that we should “playfully” carry out education. We are all quite clear that in education we must bring play as well as work together in the proper relationship to prepare for life. However, we are also conscious that play which trains the child like an animal, is play no longer. This play, often found in our schools today, trains the children like animals, just as before we pedantically drilled them. Play can only occur in freedom. However, play must alternate with another kind of activity so that children learn the seriousness of work, so that they are up to the seriousness of work in life. We will not work with empty phrases. We will have a time for work and a time for play. We will judge everything by the manifestations of the nature of the developing person, of the child.

Just as we should familiarize ourselves with the true understanding of humanity, so must we gradually bring the school to the point that the children happily go to it, that they are glad to go to this school. We will not seek to attain anything unnatural. It would be unnatural to believe that children, who should have vacation, should go to school and not play during vacation. We will also not be so foolish as to believe that children, after they have played for weeks, should sit well-behaved in the classroom upon just returning to school. We will understand our children. However, after awhile, through the way that we relate to the children, they will do their work during school time just as happily as they play during vacation. An ideal of the Waldorf School is that the children do what they should do, out of an inner force. We do not see our goal as simply to command the children. Rather, our goal is to relate to the children so that from our attitude the children feel, “I am glad to do this, I am happy to go through this with my teacher.”

When your children come home from school, we hope that you enjoy it when they talk about the things they enjoyed at school. We hope that you enjoy the joyous faces of the children when they come home after school. We do not hope this because we want to make life into some sort of entertainment, but because we know how many of today’s terrible social conditions result from something that could be different. We know that worse will come to humanity if we do not work for new social circumstances through conscientious new beginnings in education. We do everything possible to form education and upbringing as I have described it to you, not to do the child a favor, but because we know the power that joy gives to the child.

We want to create this new school as an example—this school so many people hunger for, but do not have the courage to look in the eye. We will have to believe, we will have to understand, that the so-called social question also rests upon the problem of education as I characterized it here, and that we can accomplish social change only in the way that we are attempting in the Waldorf School. It would be a great tragedy if the social impulse that is the foundation of the Waldorf School were ignored. May it first be recognized by those who entrust their children to the Waldorf School. We are all conscious of the responsibility of placing something in the world to which you should entrust the development and future of your children, come what may. We have not taken on the responsibility of what should happen here out of some sort of whim, but out of the recognition that such tasks are necessary in our time and that it is now particularly necessary to come to the developing human being, the child, with the best that humanity can understand.

I do not know if you know exactly the feeling of having gone through the world during these terrible war years, the last four or five years, and having seen how the children, the six- to nine-year-olds or still younger, have grown up. At times, you could feel quite a deep pain if you did not live unconsciously and thoughtlessly in the world, but lived, rather, with a consciousness of what lies ahead if we do not conceive some help for what has brought humanity to such a terrible state. You get a heavy heart, seeing the growing children lately. You cannot see them without having a deep heartache, if you do not decide at the same time, as far as you are able, to effect another way of bringing up children—a way that is different from the way people of today had to go, the way that has caused so much of the present unhappiness and misery. In the foremost sense, we create a piece of human future with education. We must be clear that we must relearn, must rethink, many things. Today, we experience many curious things from teachers in the upper and lower grades.

I recently spoke in a neighboring city that has a university. I said that, among other things, the social question also involves the fact that people, although depressed by questions about the organization of life, do not consider themselves to be in an inhumane condition. I expanded upon that further. Afterward—it is hard to believe that today such people still exist—a university professor came up and said he could not understand why an inhumane existence of the modern blue-collar worker was connected with the wage scale. He saw their situation as no different from that of, for instance, Caruso, who sings, and receives a payment of thirty to forty thousand marks for the evening. That would be just the same as when a blue-collar worker received his wages and as when he, as a professor, received his salary. He could see no difference. There would be only a difference in the size of the payment, but no essential difference. Therefore he could not see wages as being a degradation of human existence. Wages are wages.

That is the response we receive today from a highly educated teacher. We receive such responses also from teachers at lower schools. This only emphasizes the necessity for a renewal of our training and educational system. We can say, “Truly, today, when we hear what people around many higher schools say about a reformation of our social conditions, and about the necessity to reform the schools, that is the most vivid proof that we must reform these schools. These people can only say what they say because these schools have a form that we must change.”

Now, two things could happen. Mr. Molt has had the ideal to found the school which today and over the next eight days shall be ceremoniously opened. Due to the peculiar circumstances of our time, people could misunderstand his intention. Resistance could arise so that we could not put this ideal into practice, and it would disintegrate after a short time. Then we would say, “Yes, Mr. Molt wanted something quite ideal, but it was utopian. No one can put something like that into practice so easily.” Why is it utopian? It is utopian because it is not understood, or because it is resisted!

A second thing could happen. Understanding could arise for what is born out of true social understanding, understanding for the real practicality of this wish. Then what is desired will become customary. It will become so familiar, that at first you, and later others, will say, “There was someone who saw more practically than others who thought they knew all about practical life.” People will not say, “This was utopian.” People will say, “Something really practical was put into the world!”

May the second of these two possibilities come to pass! Those who have the heart and soul for the social development of humanity now and in the future see this as a necessity. We will be able to look with utmost satisfaction upon what will occur when you, the first to send your children to the Waldorf School, stand by the side of the teachers with understanding, with interest. That will be the beginning of what should thrive with this school, what can really prosper.

May it prosper! May it thrive, so that those who see this blossoming decide to do the same in many different places. Of course, only when, and may it be as soon as possible, the same takes place out of the same spirit in many places, only then can what should come out of the Waldorf School come out of it. Then soon many more will follow. The free spirit will rule and a free social training and educational system will spread over the civilized earth.

This spirit and this feeling will be instilled into the civilized earth and will be an important power for all that will help us to come to a better, more humane existence in social organization.

May we grasp that the social question is a manifold one, and that one of its most important aspects is the question of education. May understanding and vision arise in the hearts of many people and powers for thinking, feeling and willing arise in the children. Thus, these children, when they are grown, can look back thankfully to their parents, who stood and first saw the social question, but still suffered deprivation because they themselves could not be brought up within the new socially oriented education. To these parents who understand the idea of such an education, the children will look back thankfully. Those children will be carried into a new time, along with many others, by the power that has become theirs through a truly humane upbringing and a humane education.

People want to make children useful for life in many ways. The old teachers also said that. Through the new educational system and pedagogy, we want to put people more humanely into life. Through these children, raised in this way, life itself will be so formed that its humanness appeals to the decency of understanding people.

May this spirit rule in the founding of this work that Mr. Molt, through the Waldorf School, wants to give to a part of humanity.

Question Session Following the Lecture

Question: How will religious instruction be given in the Waldorf School? Also, how will the feelings of the children coming from other schools be taken into account?

Dr. Steiner: Tt must first be emphasized that, in the strictest sense, the Waldorf School does not teach a particular philosophy. We are not going to bring dogmatically to the children what we derive from a philosophy that has been stated here for years. We will use it only because we can use it to improve, to reform the instructional methods, the way of handling the instruction.

On the other hand, we must, because our modern time needs it, present the content of the child’s religion. A Catholic teacher will instruct Catholic children in the Catholic tradition; a Catholic teacher will lead them in their religious exercises. The same is true for Protestant children. We do not seek to achieve the goals of the Waldorf School through the inculcation of any particular philosophy. What we want is that a new method of instructing and handling instruction, a new method of teaching and handling teaching arises out of what we do.

What happens to the children coming from other schools is a very important question, particularly for the older children. We will not begin with the first grade and then build upon that. Rather, we will begin with a complete elementary school. Thus, we will have children of all ages. Of course, through the methods we are now discussing in our seminar, we will later be able to do many things differently, when we have only children whom we taught beginning in the first grade. However, we will now take into account everything that the children have already learned. In each grade, we will begin with what the children have already learned and continue in the way appropriate to our methods. We will seek out only what is advantageous for the children without needing to repeat what they have already learned. In instructing, we can work very economically. Lay people have no idea of what we can accomplish. When we work so economically, we can teach in a quarter of an hour what normally takes two hours. This is a question of method; however, people must know the method. This is a very important thing, that we can teach in a quarter of an hour something that takes two hours to teach through incorrect methods. In that we use the right method, that is, a method that is in accord with human nature, we can teach more economically and accomplish much that other schools cannot accomplish, and still meet the criteria of the public school system. In this way, so long as we still have the present school system, when children graduate from our school, they can enter other schools without any loss of time. We will keep such things in mind.

In these serious times, we can look at what people who have considered the gravity of the situation think is necessary. We can see what new institutions they imagine are needed, what changes in our untenable conditions are necessary. If we do this, we will see people with the goodwill to dedicate themselves to new institutions, to cooperate in changing what seems to need change in one way or another. If we accept the responsibility for our all-too-obvious social circumstances, then we cannot get around the fact that, although there is so much goodwill and there are so many wonderful ideas, they collapse immediately or, in any event, are not carried out to the extent so necessary today.

Spiritual science seeks, through anthroposophical understanding, to open the path to supersensible knowledge for modern humanity. It has tried for decades to address the conspicuous problems of modern civilization, namely the flagging goodwill and the loss of the wonderful ideas that live in this goodwill. The spiritual science I have presented here for years has attempted to point out exactly what is so necessary in the present, and what so many modern people welcome with such great sympathy or reject with such great antipathy. It tries to point out, on the one hand, what has made conventional science so great, and, on the other hand, as we will discuss today, what this science lacks the means to understand, namely, human will and human feeling.

We live in a time when it is no longer possible for people simply to yield to their instinctive will impulses. The necessity to increasingly transform the old instinctive life into a fully conscious life is especially characteristic of our time, yet so many prejudices arise today when it comes to admitting this. That people must increasingly change the old instinctive motives of human nature into conscious motives is a historical fact, the most important historical fact. It is this fact that has led to the present crisis.

To this end, scientific advances over the last three or four centuries have done much for modern civilization. But today, anyone who contemplates the institutions that arise out of the most vital contemporary needs must come to feel the insufficiencies of modern times that come from the modern scientific orientation and way of thinking. Just now in this city a limited attempt is being made to solve a social problem, a social problem that is more important than most people want to believe. Perhaps this evening we can point out the difficulties of solving such a specific problem.

Through the insight into anthroposophical spiritual science that he has often demonstrated throughout the years, our friend Emil Molt has succeeded in founding the Free Waldorf School upon social thinking appropriate to our times. This school is intended for children of the workers at the WaldorfAstoria factory and for a few others who will shortly be included. The imprint of modern society is visible in the manner of the school’s creation and in its connection with an industrial firm. This school must take into account the most practical needs of the people who entrust it with the education of their children. We could say that it is symbolic that this school was created in connection, in direct connection, with the industrialism that gives rise to the most important social questions of our time.

In founding the school, the faculty (for whom I held an introductory seminar lasting several weeks) considered the social pedagogical tasks relevant to modern culture. More than we are aware, our picture of modern civilization (as I already mentioned) results from the way our imagination has developed out of our understanding of physical nature. As I have emphasized for decades, spiritual science fully recognizes the value and meaning of the modern scientific way of thinking; in fact, spiritual science values conventional science more highly than that science values itself. Nevertheless, because conventional science so colors our picture of modern civilization, spiritual science must go beyond it. I have also emphasized that the means used by spiritual science to come to its understanding of the world differ from those of conventional science. I have repeatedly explained how we can really enter into the supersensible world through the path of spiritual science, how, through the development of inner capacities that otherwise only sleep in human nature, the way opens for us to see into the spiritual world in which we live. We can see into the spiritual world just as we can recognize the laws of the physical world through our senses, through reason, through associated events. I have explained how we, by awakening dormant capabilities, can look into the spiritual world that always surrounds us, but is unknown to us because the necessary sense organs remain undeveloped in ordinary life.

Today I want to discuss the capacities that spiritual science uses to see into the supersensible world—healthy, quite normal capacities of human nature. Those who want a deeper insight into how spiritual science works need not concern themselves with the accusations of our critics that it is based upon the use of unwholesome powers. It is quite simple to show the source of Anthroposophy and its path to the supersensible world.

If you look at my book How 7o Know Higher Worlds, you will see that I describe those stages of supersensible knowledge that people can attain through the development of certain capacities sleeping within them: 1) the Imaginative stage of knowledge, 2) the stage of Inspiration and 3) the stage of true Intuition. Now, where does spiritual science find the forces involved in such things as Imagination, Inspiration and Intuition? We can show that certain capacities forming the basis of human nature are at work during childhood. Later in life, when people have reached their normal size, when growth is complete, in a sense these forces lie unused. This spring I discussed the various stages of child development.¹ I remarked that during the first period of life, people are primarily imitative beings. They instinctively learn everything that people around them do, and they imitate this in their movements, sounds, speech, even in their thoughts. This imitative behavior continues until approximately the change of teeth, until approximately seven years of age. Then those who can more exactly observe human nature begin to see another activity. They can observe the need in human nature, beginning at six or seven years of age and continuing until sexual maturity, to rely upon people with experience, upon those adults in whom children can devotedly believe. During this period, children need to act under the influence of honored authorities. The self-reliance that is based in people’s confidence in their power of judgment, the self-reliance that enables them to involve themselves in all sorts of things in life, first appears with sexual maturity at the age of fourteen and continues to develop until the age of twenty or twenty-one.

These are three quite distinct periods of human youth. Only people who have lost healthy judgment due to all kinds of prejudices can overlook what develops in the child, what causes physical development until the age of seven when bodily development is relatively complete—the form continues to grow but the general structure is complete. Only such people can overlook how those forces that act formatively until seven years of age subsequently work more inwardly, particularly as inner growth. They act as living forces, making children stronger until fourteen years of age. They work between the ages of fourteen and twenty to strengthen those organs directed toward the environment, those organs that are capable of immersing themselves in their surroundings. In this time those inner spiritual forces act upon the human physical body. Inner spiritual forces act in quite differing ways upon the human body until seven, then fourteen, then twenty-one years of age. Forces that for an unprejudiced observer are quite clearly inner spiritual forces work on human organs to master them and develop them further.

These forces really exist. The forces that in a certain sense cause the crystallization of the second set of teeth out of human nature, a meaningful conclusion to the stage of human development ending at age seven, really exist. The forces that work mysteriously on that part of human beings that is connected with growth and the unfolding of human nature until age fourteen really exist. These forces are real; they are active. But after the completion of physical development (around the age of twenty), where are these inner spiritual forces that have acted upon our physical form? They still exist; they are still there. These inner forces fall asleep, just as the forces we use in our everyday life, our everyday work from waking to sleeping, fall asleep and become dormant while we sleep. The forces of human nature that blazed during childhood and youth, the forces that fired the developmental changes that transform children into adults, and everything connected with these changes, fall asleep around the age of twenty. Those who look at the whole human being know that at the very moment when human beings reach this point, the forces that acted in the child, in the youth, step back into the innermost part of human nature. These forces go to sleep.

We can awaken the forces that have brought forth the processes normally observed between the ages of fourteen and twenty, through which we slowly gain an understanding of our surroundings, through which those organs develop that can form only after puberty. These organs are not one-sidedly oriented toward sexual love, but are formed such that we can deepen our love of all humanity. This loving absorption in all humanity gives us true understanding of the world. The forces we use until the age of twenty-one for growing and forming the inner organs become inflexible, just critical intellect. A certain inner spiritual force stops working formatively. It becomes an imaginary inner force, a power of the soul, no longer so strong as it was earlier when it had to guide human formation. If we can find it sleeping in human nature, this power that once was a formative force but after the age of twenty no longer is, if we develop it so it exists with the same strength as before, then, acting now through love, it becomes Imaginative power. People attain a capacity to see the world not only through abstract concepts, but in pictures that are alive, just as dreams are alive, and that represent reality just as our abstract concepts do. The same force that previously acted upon the healthy developing human to form the capacity to love, can enable us to see such pictures of the world and to reach the first stage of supersensible knowledge. We can awaken this human capacity and plunge it deeper into our surroundings than normal thinking and normal sensing can go.

Then we can go further, since the forces that cause the important formative changes from approximately seven years of age, from the change of teeth, until sexual maturity, are also sleeping in us. These forces sleep deeper under the surface of normal soul life than the forces I just characterized as Imaginative. When we reawaken these idle formative capacities, when we call these spiritual powers out of their sleep, they become the forces of Inspiration. These teach us that Imaginative pictures are filled with spiritual content, that these pictures, which appear to be dreams but really are not, reflect a spiritual reality that exists in our surroundings, outside ourselves.

We can go even deeper, into the strongest forces sleeping in human nature, those that have worked upon human formation from birth until the change of teeth. These formative forces that were active in the first years of life have withdrawn themselves most deeply from external life. If we bring them forth again in later life and imbue them with Imagination and Inspiration, we will then have the Intuitive powers of supersensible knowledge. These are the powers that enable us to delve into the reality of the spiritual world in the same way that we can delve into the physical world through the senses and the will usually associated with the body.

In three stages, through Imagination, Inspiration and Intuition, we gain access to the supersensible world. These powers do not employ anything abnormal, but actually are the most normal of all things, namely the forces of healthy human development from birth until the early twenties. These forces then lie fallow, but we can bring them forth again. When they are no longer occupied with forming us, we can use them to open up the spiritual world.

I have now given you some idea of the source of those forces that open the way for spiritual science to enter the supersensible world. Those who seriously wish to follow this path will know how to differentiate what it can properly give from what simple conventional science, simple scientific understanding, can offer.

Why do I continually emphasize modern scientific understanding? It would not be so necessary to emphasize this scientific understanding and the attitude that derives from it, if modern popular thinking, including social thinking and social policies, were not so completely patterned after it. To be sure, we have here something that many people seldom consider. However, we must consider it if we wish to find something that will really lead to healing our ailing social conditions. We must be clear that scientific thinking so completely permeates all human thinking that when people begin to consider something else, they automatically revert to the modern scientific attitude and manner of thinking.

What is, in fact, the social political thinking of the second half of the nineteenth century right up to the present? What is it that fundamentally, even now, is presented to us as socialist theory? It is a social thinking patterned after mechanistic scientific thinking. Why does this social thinking appear to be so unfruitful, as I have often described it in these lectures? Because this social thinking, take for example the Marxist English Socialist thinking, is infested through and through with a conventional scientific attitude, an attitude that when used in this area simply cannot accomplish anything.

Now look at the most important characteristic of what I have referred to today as supersensible understanding in the sense of spiritual science. The most important characteristic is that this supersensible understanding uses those forces closely connected with what is human. What forces more closely connected with human nature could we possibly use than those that form human nature itself? How could we possibly use anything more human to achieve an ideal, to achieve anything we want to accomplish? How could we use forces for cognition more human than those that we can bring out of hiding the moment they are no longer needed to form human nature? There is a way of understanding in contrast to the modern scientific attitude and socio-political way of thinking, a life of abstract concepts connected only with the structure and function of the human head. This way of understanding is through those forces that people still retain after their formation is complete at the age of twenty or so. This way of understanding uses forces allowed to sleep, but which are more real because they work on human formation. What we can obtain from scientific concepts and happily use in the social sciences, and wish to use in social pedagogical tasks—these concepts and ideas, in fact, everything that we can obtain in this way for our souls, are only a reflection of reality in comparison to the content of supersensible knowledge. Every concept we can gain when our reason combines sense impressions and observations, everything that we know from our will impulses—all this is actually only a shadow, a reflection, in contrast to what is so tightly enmeshed with human growth and activity and existence as the forces that form us. Thus, the abstract character (the character of being “independent of human nature”) arises out of the scientific way of thinking that does not require people to use their will. We are proud of obtaining such knowledge that we can refer to as scientific and can call “objective.”

Concerning knowledge, spiritual science does not attempt to throw what is human out, but rather to draw it into the world. It attempts to come to its knowledge through just those forces that form people. We can observe that scientific concepts, and socio-political concepts patterned after the same methods, satisfy human intellectual curiosity. They satisfy the intellect, but clearly do not have the power to enliven, to infuse, to ignite human will. Were this scientific viewpoint and its onesidedness to become increasingly stronger and continually more dominant, in the end human willpower would completely atrophy. Nowadays we must motivate human willpower, atrophying under the influence of the scientific mentality, with something that can ignite it. This ability to stimulate willpower arises from people themselves because it can be drawn out of human nature as spiritual scientific knowledge.

This is what spiritual science wants to do, and what spiritual science, as we mean it here, can do. It wants to effect an understanding that is not simply there for the intellect alone, but flows into the feeling and the will.

Today, particularly in education, people repeatedly insist that we should not teach children knowledge simply for the sake of knowledge, that we should also teach them to be capable, to be able to work; we should develop the will. Here we have one of those points where the goodwill of our contemporaries becomes evident. Certainly much goodwill exists when people today say that we should not simply have “knowledge schools,” but schools that develop a capacity to work, schools that develop capabilities. But goodwill alone does not suffice. We need the capacity to illuminate this goodwill, to brighten it with true insight. We do not achieve this insight, however, by simply saying that we should create “schools of capabilities” instead of “schools of knowledge.” The core of this insight is that now we must move more and more from the instinctive to the conscious. It is necessary not only to affect the will instinctively, not only that the teacher instinctively affect the pupil. The important thing is that concepts, ideas and imagination be allowed to flow from the teacher to the child. However, these must be concepts that are not simply concepts in thought, but concepts that can stimulate the will, that can satisfy the whole person. We are not concerned that people often stress that only the will should be developed, or only the feeling. No, what we are concerned with is that we gain the possibility of working to obtain such an insight, such concepts that have the power in themselves to go into the will, to develop the inner fire of the will. This is what we need today to heal the present mentality, to properly use the will in the second social pedagogical area.

The first social pedagogical area is what the recently founded Waldorf School is intended to serve, namely that area encompassing the elementary grades.² Elementary education should prepare people for true social thinking today and in the near future. We shall see how much this is a question of spiritual science, a question of the path into supersensible worlds.

The other aspect of the social pedagogical question is to prepare people to learn from life. We do not fare well in life if we view it as a rigid and foreign object. We can place ourselves correctly in life only when every moment, every day, every week, every year becomes a source of learning for our further development. Regardless of how far we go in our schooling, we will have accomplished the most if, through this schooling, we have learned how to learn from life. If we find the proper way to place ourselves in relationship to everyone we meet, then they will become for us a source of further development through everything they are and through everything they consciously and unconsciously give us. In everything that we do, hour by hour, day by day, week by week, we experience ourselves such that everything we experience in our surroundings becomes a source of continuing further development. Life is a school for every healthy person.

However, neither of these social pedagogical realms, learning in school or learning from life, can meet the needs of society now and in the near future if they are not strengthened by what spiritual science can provide.

Today, people think we should educate children as “individuals.” We also find other fundamental thoughts represented in modern education. With one exception, I do not wish to go into the details of modern pedagogy. However, I do wish to mention that this pedagogy contains certain standards that are made clear to those who teach. The teachers are to educate according to these standards. Much goodwill lives in these standards also. People have done an exceptional amount of well-meant thinking in forming this pedagogy. However, what is necessary now and in the near future is a /iving pedagogy. What we need is a living pedagogy, derived from supersensible human understanding, that replaces an abstract pedagogy that sets up standards for teaching children.

This supersensible perception of human beings does not at all ignore sense-perceptible understanding—it takes it fully into account. The sense-perceptible view of human beings, with all its understanding of anatomy, physiology, and so forth, treats people as an abstraction. Supersensible perception adds the spirit-soul element, while at the same time taking sense-perceptible knowledge fully into account. It observes the whole person, with emphasis upon the development of the whole person. It can, therefore, concentrate upon the developing whole person at the time when the parents entrust him or her to the elementary school at about the age of seven. What developed in the child as a result of imitation requires the support of authority during this life-forming period. Only when we are able to look at people in such a way, can we see what truly lives in them. In that we observe such a change, we can see what is unfolding in people. If you notice in the right way, with sensitivity, what wants to develop in people at six or seven years of age, and if you have not become a teacher, but are a teacher, then an awareness for this most wonderful riddle awakens through the innermost living forces without the necessity of pedagogical standards—the developing person continuously offers him- or herself to your soul’s eye.

Here lies something that a true social pedagogical reformation, which must be the basis of a modern unified elementary school, must really take into account. Here we must say that it is essentially unimportant whether new teachers have really learned what is often taught as pedagogy, as special methods. What is important for future teachers is that, through their training, they have become capable of looking into the developing person. What is important is that they have acquired the skills that they can acquire through a thorough, real understanding of human beings. What is important is that they have become capable in the presence of each child and in each moment to newly form and re-form the educational task.

For the true teacher, pedagogy must be something living, something new at each moment. Everything that teachers carry in their souls as memories robs them of their originality. New insights into the nature of developing humans that allow the pedagogy to change and be alive in those people who teach must replace pedagogical norms. We could even say that the best pedagogy (stated radically) is one that the teacher continually forgets and that is continually reignited each time the teacher is in the presence of the children and sees in them the living powers of developing human nature. When an allencompassing interest in the secrets of the world, in the enigma of the world and in world views accompanies such an attitude, then within the teachers will live what enables them to give that part of themselves that should enter the being of the children.

How can the teacher’s inner nature become so alive in the way I have just described it? Certainly no longer through a way of thinking derived from science, but only when the teacher’s will is ignited through a science drawn from forces connected with human nature. The teachers who have absorbed what spiritual science knows about the supersensible nature of human beings, who have inwardly enlivened this, who in a living fashion carry within themselves a science founded upon those forces through which the child is to be educated—such teachers can make this knowledge into a living inner fire for teaching. The basis of such a pedagogical art is supersensible knowledge, that is, the same forces that from day to day, from week to week, from year to year bring about the growth and development of the child.

Think about it for a moment. Consider how close the sources of pedagogical art are to what grows in the child when supersensible knowledge controls and directs what the teacher brings to the child! We should not search for new abstract ideas nor clever new rules in what we refer to as social pedagogical effectiveness. What we should search for is that the living should replace the dead, the concrete should replace the abstract.

To demand such things today is much more necessary than people often imagine. It is remarkable that people cannot imagine that there is supersensible knowledge that acts upon sensible knowledge, that acts upon life and teaching, upon know-how and capabilities. Already people have begun to misunderstand the core of the Waldorf School, and thus they slander, often unconsciously, what we intend with the Waldorf School. People think the Waldorf School must be some kind of parochial school because those who stand at its cradle begin with spiritual science. They think that it is a school that teaches Anthroposophy to the children. They do not have any idea how deeply stuck they are in old ideas when they assume this, whether it be with a positive or negative attitude. We have absolutely no need to assert Anthroposophy, to assert it as a point of view by developing anthroposophical concepts and seeing to it that children learn these as they previously learned religion. That is not at all our task. We will continue with what we have already stated, namely that the Protestant and Catholic religion teachers shall teach the Protestant and Catholic religions. We will not set any obstacles in the way of the desire to give this religious instruction. We will keep our promises in this regard. We do not seek in any way to bring any new philosophical opinions into the school. We seek something else. Our viewpoint will result from spiritual science because it comes from human nature. We will pay attention to the way it develops human know-how, human capabilities, the way it directly flows into the human will. Our task lies in our pedagogical activities: how we act in a school, how we teach, how we plan the lesson and its goals, which teaching methods to use, how knowledge and philosophy affect the skill and capability of the teacher. These are our tasks.

For this reason, we will have to correct much that (out of goodwill, but without the necessary insight) people consider to be the goals and content of modern educational activity. For instance, people often say that we should emphasize visual aids.³ Yes, certainly, within boundaries, it is good to use illustrative material, that is, to teach children about things that we show them directly. But, we must not allow these materials to lead to a slide into the banality and triviality of superficial consideration. People always want to stoop to the level of the child, and then all kinds of trivialities result, like those we find when we read visual aid guides. We concerned ourselves with such things while forming the Waldorf School. There we could see how trivial the so-called visual aids are that are derived completely out of the materialistic attitude of our time. We could see how forced instruction is when the teacher stoops to the child’s level of understanding, when the teacher is not to teach the child anything other than what the child can easily comprehend.

Now, if you only teach children what they can understand, then you neglect what can be the most beautiful thing in human life. If you always want to stoop to the level of what the children can already comprehend, then you do not know what it means later in life, perhaps at the age of thirty or thirty-five, to look back upon what you were taught in school. You do not understand what it means to have been taught something that you did not fully comprehend because you were not yet mature enough. But it comes up again. Now you notice that you are more mature, because you now understand it. Such a re-living of what has been taught forms the real connection between the time in school and the whole rest of life. It is immensely valuable to hear much in school that we cannot fully comprehend until we re-experience it later in life. We rob the children of this possibility when, with banal instruction, we stoop to the level of the child’s understanding.

What then is the task of the teacher who wants to bring the children something they can absorb, but perhaps will understand only after many decades? Teachers must have the necessary inner life forces so that through their personality, through what they put into the teaching, they can give the children something they cannot yet fully understand. A relationship exists between the teacher and the children through which the teacher can bring things to the children. Things can be brought to the children through the way in which they live in the teacher, because the children feel the desire to experience the world that is aglow within the teacher. That is why the children can grasp them. It is tremendously important that the teachers become leaders in this way, that through the fire that lives in them, they become a wellspring for what the children will carry in their own lives. Compare this with how the banal instruction children receive dims with time.

There are many other examples to show that pedagogy must be something living, something stirred up in the teachers out of an understanding of human beings obtained through human capacities. More than anyone else, the teacher needs an understanding of humanity based upon a supersensible view of human beings. If, in teaching, we would use what comes from a supersensible world view and understanding of humanity, we could immediately remove all abstractions so that the teaching would come from the practical.

There are people today who think that they are practical, who think that they stand in practical life, but it is their “practicality,” which is really only routine, that caused the terrible misery and misfortune that resulted in the war, and in which we still find ourselves today. Instead of obtaining an insight into what supersensible knowledge could achieve for education, these people say supersensible knowledge has nothing to do with the true practicalities of life. They have conjured up these miserable times because they have always said this, because, in reproachable carelessness, they have thrown out the true supersensible content of practical life. We have scarcely caught our breath, and now these people want to continue this stupid practice by kicking to death every truly earnest desire for improvement. If those people who absolutely do not want to see what is necessary for our time are again victorious, then in a short time we will again have the same misery that started in 1914. Those people who wish to crush everything supersensible in the activities they so slander, which are in reality so practical, are exactly those people who have led us into this misery. That is what we need to see clearly today.

I would not have spoken these serious words had not the terrible croakings of doom again arisen where we want to create something quite practical, like the Waldorf School. We should have learned something from the terrible events of the last four to five years, and we should progress. We must keep a sharp eye on those who do not want to progress, who want to begin again where they left off in 1914. We need not worry that they will keep a sharp eye on us—that they will do for sure. But, we must also keep a sharp eye on them. All people must unite who have a sense that something must happen today that, on the one hand, really originates out of the true spirit, and, on the other hand, is capable of affecting serious practical life.

For such very practical reasons, what is often an empty slogan, particularly concerning pedagogical questions, must for once be handled with objective seriousness. We must take into account, for instance (we paid particular attention to such things in the seminar for the Waldorf School faculty), that around nine years of age something important ends and something new begins with children. Until the age of nine, children are strongly entwined with their surroundings. The imitative principle is still enmeshed in the authoritative principle. The possibility of developing the feeling of self first begins at the age of nine, so that, for instance, scientific facts, nature studies of the plant and animal world, can be brought to the child. At the same time, the stage between seven and nine years of age is such that we do well not to bring the children anything that is taught out of convention, that is not basic and does not obviously flow out of human nature.

We must gradually lead children into reading and writing. Anyone can see that the letters we have today are something conventional. (With Egyptian hieroglyphics, it was different.) That means we must teach writing starting from drawing. At first we do not pay any attention to the shapes of the letters, but draw forms. We must begin basic drawing and painting, along with music, in the lowest grades. We must derive the whole education from the child’s artistic capabilities. The children’s artistic capabilities touch their entire being. They touch the child’s will and feeling, and then, through will and feeling, the intellect. We then go on. We continue with drawing and painting to motivate the will through artistic instruction. We go on to writing and develop letters out of the drawn forms. Only then comes reading—it is even more intellectual than writing. We develop reading out of writing. I am giving these details so you can see that spiritual science is not off in the clouds but enters into all details of practical instruction. A living understanding of humanity, which must replace an abstract pedagogy, leads into all the details, into the ways in which we teach mathematics, writing, and languages.

So much for the special area of instructional pedagogy.

The social aspect of pedagogy encompasses all of practical living. After we have finished school, we go out into “real life,” but our conventional education creates a gulf between us and life. Thus we see that there is something instinctive in the great questions of humanity. Although these questions address the needs of life, there is no insight for solving them.

I would like to take note of another question that has concerned modern civilization for some time, the so-called feminist question, namely, what forms the gulf between men and women. People are correct in trying to close this gap, but they cannot close it when they do not really understand what is common between men and women. If they only pay attention to what they can learn about human beings in the physical world and from the modern scientific way of thinking, the difference between men and women remains extreme. We will first bridge the abyss between men and women when we bring the differences in perception and ways of working in the world into balance. We will attain this balance through what we can arrive at through the knowledge, will and feeling that exist in the forces that form the basis of human nature. What men do not have, but women do, gives men a certain inclination; and what women do not have, but men do, gives women a certain inclination. During the time when people are physically female, they are spiritually male, and during the time they are physically male, they are spiritually female. If what can come into our society from spiritual science would permeate our culture, then the ground would be prepared for such things as the so-called feminist question. We can apply this to numerous questions, but I only want to remark about one other.

People cry out for organization. It is obvious that they cry out for it since the complicated relationships of modern social life require organization. I have said much in my lectures about the nature of such structure. However, people think that we need only to organize things according to current scientific principles, according to modern socio-political thinking, without spiritual science. Lenin and Trotsky organize, Lunatscharsky organizes according to these principles. They have placed economic life into a mechanistic form, and they want to do the same with spiritual life. Neither the stories of various people who judge out of their impressions, nor what journalists and other people who have recently been in Russia tell, is important. What we can use are Lenin’s writings. They show anyone with insight what to expect: the organizational death of everything that is a true source of humanity, of what lies in the individual human being and in human nature. No greater foe of true human progress exists than what is now happening in the East.

Why is this? Because they absolutely ignore what can come from spiritual development, namely true social pedagogical life forces. We must organize, but we must be conscious that although we want to organize, people must live in this organization. People must live in this organization and have the opportunity to teach what the inner source of human nature is, what is hidden after people have grown, what we can again bring out of the sleeping powers of their human nature. Not everyone needs to be a clairvoyant and experience what can be experienced through the awakened powers of human nature, but everyone can be interested in what humanity can achieve through these living human forces.

When people take interest in such things, then a new capability awakens in them. This is a capability we can best characterize when we bring to mind an area where people already have somewhat weakened sensibilities. This capability can be likened to what a language is to all the people connected by it. To discover the spirit living in the language, those who speak one language must first understand the genius, the wonderful artistic structure of the language, even though they already speak it. They need to understand the spirit emanating from the language that permeates the people and forms the language into a unified whole. In that we learn to speak, we absorb, not consciously, but instinctively and unconsciously, with every word and with every connotation, something that reveals to us the genius of the language in a mysterious way. Social life is something that lives in many instincts. Language has always been one of the most wonderful social instruments. Only, in modern times, as we go from East to West, language has become increasingly abstract. People feel less and less what the sounds of the language say to the heart and to the head, and particularly the connections that the language forms to speak to the heart and to the head. People feel less and less the mysterious way in which the genius of the language makes impressions upon them.

Many other things that touch people as does the genius of language will become effective if a general human development becomes more widespread through the activity of the elementary school—acting not as a parochial school, but through rationally formed instruction. Then when people meet one another, they can unite through speech. Every conversation, every relationship to another person, becomes a source for the further development of our soul. What we do in the world that affects other people becomes a source of our own further development. We can first develop the elements of communication between people if we meet other people with those feelings aroused in us. We can develop this communication if we do not follow abstract modern science, but take up the living fire within us. This living fire can come to us from a science that is connected to what in human nature allows people to grow until twenty years of age, and from then on can lead to a development of supersensible knowledge.

Even though I have described the three forms of the social organism since spring, the spiritual sphere, the rights-political sphere and the economic sphere, I must emphasize that these are three external forms. Inside these three external forms will live the intimate inner connections forged from one human soul to another. People will recognize each other more clearly than they do today. If, in place of antisocial desires, those social motives that are the basis of true social life are present, then the modern scientific way of thinking can at last become fully useful for humanity. Through this scientific way of thinking we will be able to properly master the external lifeless nature that appears as technology and other things. The ethical, moral forces that can be kindled by the spiritual will derived from spiritual science will take care that the results of technology are useful to human beings. An inner structure that carries people and forms human life will come into the external forms of the social organism. Without this inner structure we cannot develop a fruitful external social form.

That is what I wanted to mention to you today, that spiritual science as we think of it here is not in any way abstract, is not something floating in the clouds, is not, as some people claim, metaphysical. It is something that streams directly into human will and makes people more adept and more capable of living. This remains unrecognized by those who refuse to see the present need for our spiritual science. They will also refuse to see that something like the Waldorf School has been formed, not arbitrarily, but out of truly practical life.

Can we expect much from those people setting the tone today? This spring and summer I repeatedly mentioned in my social lectures (I only mention this as characteristic of much of the modern intellectual attitude) that among the issues of the working class is that, in the future, work must not be a commodity. In a neighboring city I spoke about the “commodity character” of work. I think that people need only the tiniest bit of common sense to understand the general intent in the words “commodity character.” This morning I received a newspaper published in that neighboring city. The lead editorial closes with the sentence, “I am confused by the sentence that ‘work must be freed from its true character’”⁴ Yes, that's possible today. Today it is possible for people who are unable to understand something so clearly related to modern culture as “commodity character” to make judgments about such things. Someone like this could not in an entire life have possibly heard of the “commodity character of human work.” How do such people live in the present time? When it is possible to become so out of touch with reality, it is no wonder that we cannot get together in modern social life.

This is not only possible for people such as the writer of this editorial, it is also possible for those people who think they know everything about practical life. It is possible for people who, at every opportunity, look down upon what appears to them to be idealistic. They do not speak about real life any differently than people who see a U-shaped piece of iron and are told it is a magnet. “No,” they answer, “this is used to shoe horses.” These modern people who wish to shut supersensible knowledge out of practical life are like the person who sees a horseshoe-shaped magnet only as a horseshoe. They do not think anything can be true that does not directly meet their limited powers of understanding.

Today there are many more people than we think who hinder social progress. There are many people who do not want to understand that we cannot simply say that the last four or five years have brought something terrible to the people of Europe—something more terrible than ever before existed in historical times. To this we must add that now things must occur out of a depth of thought that people have never before reached in the course of what we call history. We have come to a time in which people think completely abstractly. Most abstract are the political opinions and programs that existed at the beginning of the twentieth century and that grew out of a modern scientific education. People do not want to understand how abstract, how foreign are the means they wish to use to come to grips with life. People think that they are practical. For example, people see today that in world trade money runs through their fingers, that the German mark is worth less day by day. And from day to day we do exactly those things that, of course, cause the value of the mark to fall. “Practical” people have again taken the helm. So long as people do not see that truly practical life does not lie where they, in 1914, looked for it, but in the understanding of the ideals of life, so long will nothing get better. People today are not modest enough to admit that things will get better only if they come to a deepening in their insight. Goodwill will not do it alone, that is the cancer of our times. It will be necessary that people see more and more what the true basis of spiritual cognition is. Spiritual cognition, because it is based upon the development of the same powers that work in the formation of healthy human beings, can place them in social pedagogical life. What we need today is spirituality—not a naive spirituality, not a spirituality lost in the clouds, not a metaphysical spirituality, but true spirituality that affects practical life, true spirituality that can master the problems of life. We also need practical insight into life; we need to be in life, but in such a way that our view of life kindles a desire to bring this spirituality into life.

From a spiritual-scientific point of view, people must understand one thing, otherwise no progress will be possible in our unfortunate times. The axiom must be:

Seek the truly practical material life, but seek it such that it does not numb you to the Spirit working in it.

Seek the Spirit, but seek it not in supersensible lust, out of supersensible egotism; seek it because you want to become selfless in practical life, selfless in the material world.

Turn to the old maxim: Never Spirit without matter, never matter without Spirit!

Do this so that you can say, “We want to perform all material deeds in the light of the Spirit, and we want to seek the light of the Spirit in such a way that it develops warmth within us for our practical deeds.”

Spirit brought by us to matter,
Matter wrought by us to its revelation
Driving the Spirit out;
Matter receiving from us Spirit revealed,
Spirit forged by us back into matter—
These create that Living Being,
Bringing humanity to true progress,
Progress only longed-for
By the best desires in the depths of human souls.

• 1. Translators’ note: Lectures of 5/11/19, 5/18/19, 6/1/19, contained in A Social Basis for Primary and Secondary Education (GA 192), Waldorf Institute, Adelphi University, New York, 1975.
• 2. Translators’ note: In the Germany of 1919, many children finished formal schooling with the eighth grade and then entered an apprenticeship.
• 3. Translators’ note: The reader should be aware that the “visual aids” and “illustrative materials” meant here are to be understood as actual materials in the classroom, as distinct from a verbal or written description of the object of discussion. Prior to this time illustrative material was rarely used in the classroom, and it was a somewhat controversial innovation in 1919.
• 4. Translator’s note: Steiner used the German word Warencharakter (commodity character); the editor understood him to say wahren Charakter (true character). Their pronunciation is nearly identical.

In the face of facts that speak loud and clear, we do not need to prove that the social question is now one of the most burning public concerns. However, those who can observe these facts without prejudice can also see that much deeper human questions play into modern social demands than the problems usually associated with slogans. If you look beyond current academic activity and trends to social facts, you can see how deeper human questions in a certain respect spring from these social problems.

It is obvious that, for the most part, academic life stands by helplessly when confronted with these burning social demands. I need only mention two things to prove this helplessness. We know that in the course of recent cultural development, in addition to the other branches of science, a theoretical socio- or world economics has emerged. We know how the differing schools of thought have affected the area of world economics in the last centuries, particularly in the nineteenth century. We know that there was a mercantilist school, a physiocratic school and so forth, and we know how these different streams have attempted to understand social facts. They have attempted to discover how human social understanding can become a part of human willing, for example, in various governmental programs. However, we have seen that these different theoretical viewpoints have not resulted in any really thorough, fruitful social initiatives. The clearest proof of that is the form that world economic theory has taken. It has slowly withdrawn into a scientific observation of social life and world economics. It has withdrawn into a description of social facts.

Specifically, we see the newest efforts in this area developing into all manner of descriptions or statistical observations and such. However, we do not see anywhere an impulse that can really be carried into social will, that can be fruitful for the social activity of public life. The incapacity of world economic theories in this area is thus evident.

On the other hand, we see the growth of social ideas and social demands from a wide spectrum of the working class.

Certainly, we would have much to discuss if we wanted to speak about the historical development of these more-thanhalf-century-old social demands. Here we wish to take note of only one feature, of one characteristic of these demands. I wish to express it like this: There were also older efforts in this direction, efforts that did not simply rely upon theoretical contemplation, as has been done in world economics, but that were based upon the goals of people seeking a new social structure. Since the time of these efforts (we need only recall Fourier, Saint-Simon, Louis Blanc and so forth), a quite different element has entered into these contemplations. This can be characterized by a certain mistrust. Among the masses and their socialist leaders a certain antipathy is prevalent concerning everything that arises out of the spirit, out of contemplation, out of the human willing that should lead to a rejuvenation of social relationships.

Those whose feeling and thinking embody the intellectual impulses of modern times have much goodwill toward achieving social change. Regardless of that goodwill, the belief has arisen that all this has a utopian character. In spite of all the human inventiveness and goodwill, the belief has arisen that it is impossible to create impulses that will lead to practical changes in social life, to a truly practical reformation of social life. Disbelief in the human spirit and its social ideas has become the prevailing sentiment of the masses and their leaders.

Thus, something has come forth that people in these groups feel to be a foregone conclusion—so much a foregone conclusion that to fight against it is extraordinarily difficult. The conviction has arisen that on/y the means of economic production can stimulate a reformation. The conviction has arisen that, in a certain sense, the human will is powerless and must wait until the means of production themselves cause a different configuration in social life. It has become a habit to speak of everything created through thinking as an ideology, as something powerless in real life. It has also become habitual to speak as though only material relationships and changes are real, as though thinking emerges from these like a wisp of smoke. People speak of historical materialism because they see reality only in materialism, particularly in economic activity. People view what comes from the human spirit as something that rises like smoke out of what is real—in this case, economic activity—and forms a kind of ideological superstructure.

If we look at theoretical world economics, based as it is on the world view of conventional science, or at the thoughts of such thoroughly honest, creative personalities as Saint-Simon or Louis Blanc, whose work comes fully out of modern intellectual life, a question arises. We now ask, given what these two sides desire, is it so incomprehensible that a disbelief in true spiritual impulses has occurred?

No, it is not. If we look at the basic character of modern intellectual life we will find the main reason. The basic character of modern intellectual life has slowly become purely abstract, something foreign and removed from reality.

We must constantly note that attitudes arising from what intellectual life has become in the last centuries have created ethical and moral viewpoints. However, the question is, do these moral viewpoints have the power to affect outer reality? Do they have the power to be creative in outer reality?

Neither science nor moral points of view have been able to create a true bridge between what lives in people’s spirit and what lies in material or natural processes. We see that over time the concerns of the human soul, the concerns of the human spirit, have become the intellectual monopoly, the cultural monopoly, of those groups who have made this or that credo their own. Thus, scientific endeavors have slowly become unaccustomed to concerning themselves with spirit and soul. People believe they are free from prejudice, that they follow a completely unprejudiced science, when they limit scientific methods to what is sense perceptible. People believe these methods immediately go beyond the bounds of human cognition when they enter the spiritual realm, when they enter the supersensible realm. People think that they are unprejudiced when, in fact, they are only following those forces that arise out of the historical course of events.

Those religious groups who, due to historical development, have had a monopoly in creating dogmas concerning the essence of spirit and soul out of old traditions, concerning the essence of human immortality, were in a position to prevent scientific research into these things. These groups applied pressure upon research until it simply succumbed to the pressure and accepted the dictates of the credo. Slowly the sciences came to believe they followed their own lack of prejudice, their own objectivity, because they were no longer conscious that what they actually followed are the prohibitions of the Church.

This “objective” approach has limited itself completely to external, sensible reality and has not endeavored to examine spiritual life with the conscientious methods that have brought modern science such great triumphs. It has, nonetheless, been able to affect the realm of spirit and soul. Thus the realm of spirit and soul has become something foreign to life. Life, external reality, is measured with exact methods. However, what concerns spirit and soul has slowly lost all living concepts. Those of you who follow the usual, the respected, the official textbooks and lectures on psychology and such will find in them nothing sparkling with life. Spiritual life has become something disconnected from life.

The only thing that could be a basis for the spiritual attitude of such people as Saint-Simon or Fourier or Louis Blanc when they considered social questions has remained unfruitful because nowhere were the living effects of the human spirit upon social reality taken into account. People go around talking in abstractions. With normal modern intellectuality, we cannot refute the statement that social facts can be observed only through economics, that no steps can be taken to fulfill human social longings. With only these means, we can make no counter argument when people insist that nothing results from spiritual life that could lead to a true healing of social relationships, that we must leave social development to the means of production. Modern intellectual life has become abstract. In a certain sense modern intellectual life is an ideology. Thus those who are, in the widest sense, members of socialist circles believe that a//thinking must be ideological.

This is just what lies so heavily upon the souls of those who accept spiritual science. Spiritual science does not want to follow the same path taken by that burned-out academic science that has developed in modern times. Spiritual science wishes to lead people back to the true spirit. It wishes to lead people to an understanding of the true spiritual life to which they belong in just the same way that their bodies belong to physical reality, in the same way that through their material needs they are part of economic reality.

When we speak of real spirit today, when we attempt to speak of real spirit, we not only meet opposition, we meet mockery. We meet the kind of ridicule that derides all spiritual desires as pipe dreams or worse. We really meet modern disbelief when we say that what we mean as spirit cannot be comprehended with the usual powers of cognition that lead us through everyday life, through conventional science. We meet disbelief when we emphasize that to grasp and understand this spirit, it is necessary first to awaken powers of cognition that otherwise only sleep in human nature—in the same way that we awaken the usual powers of cognition in the developing child. Modern people will not admit that there could be something like an intellectual unpretentiousness, that there could be something like a further development of the inner human out of our childhood when we instinctively and dully step into life. They will not believe that we can awaken this later development to assist the normal powers of cognition, and that we can continue its development. But, it is not continued because modern intellectual life has resisted its continuance.

It is not our intent to speak in a vague way about spirit and its reality. Due to the spiritual development of the last centuries, it is easier to speak to the hearts and souls of people when we talk about spirit and spirituality in generalities instead of in a more definite manner. When people speak about spirit, they almost immediately think of spirit as an abstraction, something foreign to life. We might say that true spirit has become so foreign to them that they expect this spirit to reveal itself only in an occasional guest appearance.

Now I do not want to hold you up long with things common to the spiritualism to which modern thinking has fallen prey. In the end, however, what is this spiritualism other than the final decadent outstreaming of a desire for an abstract spiritual life! What we must understand is a true, concrete spiritual life to which human spirit can connect itself, and which we can grasp at every step in physical and cosmic reality. true spiritual life is not there to fulfill people’s desires for theatrical effects, to show itself in spiritualist seances or in other ways desired by abstract mystics. The science of the spirit cannot speak of a spirit that partakes of guest appearances that have nothing to do with external reality, and are called forth simply to convince passive people that spirit exists. The science of the spirit cannot speak of such a spirit. Spiritual science can speak only of the spirit that in truth participates in every material effect and every material event. It speaks of the spirit with which people can connect themselves in order to master external reality. Thus, I will primarily speak about the activity of the spirit we must turn toward if we wish to learn how the spirit, working through people, can have an effect in life.

We first need to look at the way the spirit gradually develops out of the growing human. The growing child presents us with one of the greatest riddles of the world—a riddle we in education continuously try to solve. People have recently brought even this amazing riddle to a particularly abstract, nebulous height. Recently, there has been much talk about recognizing the power of education. People have recently made many attempts to use various educational principles. All such attempts have failed. They will stand as evidence of the goodwill of their proponents, but in the face of the great, the intense demands of our lives, these attempts must fail if they do not arise from a recognition of human essence.

People will not recognize human essence if they attempt to understand it only through modern science, or by intellectually assimilating the observations gained through science. Human essence reveals itself only if we understand how to observe it. It shows itself only if we develop the capability to investigate that certain something that reveals itself with every day, every week, every year after human beings enter into physical existence through birth or conception. We must observe the specific stages in the life of young humans if we do not want to remain in abstractions, but instead want to understand the spiritually concrete activity in external reality.

People value these things much too little today. For the observer of human essence, the stage when children change teeth, around six or seven years of age, indicates a deep change in the totality of human nature. If you have an organ that can truly examine such things empirically, the way we can empirically observe physical experiments in laboratories or in the astronomical observatory, then you can see such things. When you examine the life of the soul before this stage, you find that during the time preceding the change of teeth, people are primarily imitators. The imitative element, a kind of intuitive dependence upon the environment, motivates their entire being until seven years of age. In the first seven years of our lives we learn everything through imitation, through the most strict conformity to what is in our environment, right down to our movements, our gestures, our intonation.

In extreme cases, we can easily observe such things. I wish to mention only one of the many cases that become obvious if you have any sense at all for such things in life. I could mention a hundred others. I knew a young child who limped. Even though there was nothing wrong, the child limped, and people could not get her to stop limping. The reason the child limped was that she had an older sibling who, due to a diseased leg, actually had cause to limp! This imitative principle that motivates people until the change of teeth is thus expressed in an extreme case.

The true observer sees that quite new forces enter into the human life of body, soul and spirit when the change of teeth is complete. Then, what children perceive in their environment does not motivate them as much. Instead, they are especially ready to believe, to accept, what they feel to be the opinion or the belief of those who, through age or bearing, they intuitively perceive as authorities.

Until the time of puberty, this acceptance, this automatic acceptance of authority, is like a law of human nature. If you wish to properly affect the human essence during this time, then you must turn to this intuitive principle of authority.

Those who, without prejudice, without some pet theory, observe the life of young people, those who work with facts, know how much it can mean for their whole life if children have someone they can look up to as an authority. You need only observe how people’s feelings about such an authority change! You need only observe what later in life results from these feelings toward authority! Everything that we develop as truly free independent democratic feelings in human social life, everything that we gain in true human understanding and human respect, is at heart a result of appropriate development under intuitive authority during the period from the change of teeth until puberty.

We should not meddle with such things through special programs. We should approach this area through purely empirical observation. Then we will discover what we need to think and feel when we receive the school child who has developed in imitation of the care—or the neglect—of the parents. We will see how we must work out of the principle of authority in school if we truly want to work appropriately. We can only be effective when we derive our pedagogical methods and develop our whole teaching activity out of a human understanding.

If you are not able to observe from year to year, from week to week how other demands develop out of the core of the child and rise to the surface, then you will not be able to work with human developmental powers, you will work against them. Educational material and methods must, in fact, meet these requirements of the developing child.

If you do not know how authority works, if you do not know the intimate interactions that exist between the authority and the growing child, then you will never be able to work positively in the education of children this age. I wish to mention a single concrete example. You know that due to certain programs and prejudices, there is now much discussion concerning visual aids. You are supposed to show the children everything. This often implies that you should teach the children only about things you can place before their eyes, or at least demonstrate to their intellect, so that they can immediately understand everything with their immature comprehension.

You need only look at the books that are to serve as guides for such teaching. Certainly, illustrative material is, within bounds, quite appropriate. But, what is appropriate within certain boundaries leads to error when we extend it beyond these boundaries. Visual aids—as I mentioned, you can see it in the guides—often lead to extremely materialistic triviality. People try to limit instruction to what children can understand, to what such people, in their simple-mindedness, believe is the maximum children can understand. However, they neglect something. They do not take into account what teaching out of authority means to human life. Individuals who are thirtyfive years old may, due to some event, suddenly remember that when they were seven, eight, nine or ten years old, they learned something in school from a highly regarded authority. They say to themselves, “I did not really understand it then. I only looked with high regard to that honored authority. When that honored authority said something, led something into my soul, I knew it instinctively. I did not know how I knew it, but I felt it was something valuable. I remembered it, perhaps only as words, but it lived in me for many years afterward. After many years, now that I have become mature, I recall what I learned long ago.” When people are mature, these recollections of things they accepted in youth upon simple authority now become a source of strength. They now know what it means that things they learned as children can first be fully understood as recollections in later life. In this way, we can give people living strength!

I wish to mention one other thing about the intimate workings between educational authority and the child. We want to teach the child certain things meant for a later period in life. Of course, the child does not understand these things. Thus, we clothe them in all kinds of allegories and pictures. Let us take a picture someone might think of, for instance, the picture of immortality. The teacher might say, “Here you have the cocoon of a butterfly. The animal is nestled within it. It will creep out, the beautiful butterfly will come out of the cocoon.” Now, the teacher might go further and say, “Just as the butterfly is in this cocoon, in the same way the immortal soul lies within your body. When you go through the gates of death, this immortal soul will appear in the spiritual world just as the butterfly will appear here. Remember how here in the physical world the beautiful butterfly comes out of the cocoon.”

You can make such a picture. It may touch the child. But, such a picture will not achieve what it should achieve if, as a teacher, you only have the consciousness that you are clever and the child is dumb, and that, therefore, you have to clothe in a picture what the child cannot yet understand. There are great intangibles in living human relationships. Regardless of what occurs between the intellect of the authority and the child’s intellect, something will happen in the child’s subconscious that comes from the discrepancy between the teacher’s disbelief in the picture and the intent to develop the child’s belief through the picture.

You need only observe how differently things occur—this is something paradoxical—when you yourself believe that the picture of the cocoon and the butterfly is not simply a picture, when you are clear that you do not make this picture, but the creative natural powers themselves make this picture. The one and only great artist, Natura, forms this picture. She carries her divinity within her in such a way that this picture expresses the same thing at a lower level as immortality expresses at a higher level. In other words, when you have complete belief in the picture, when it is not something made up for someone else, when it is your own inner belief, then something occurs in your telling of it to the child. Then, when it affects the child in the proper way, later in life the grown child’s soul will carry a true picture of immortality. Today we must not judge the things connected with the principle of authority by appearances. To really understand what occurs in people’s lives, we need, at the least, a careful study from the standpoint I will discuss in a moment. We need such a study to understand what to use in education during the period between the change of teeth and puberty.

Real capabilities of judgment, of free, independent reason, first appear in human nature after puberty. If we activate this independent reason too early, if we appeal too much to the child’s intellect before puberty, then we do not appeal to what can be given from one person to another through authority. Then we kill much of what we need to develop between the ages of six to seven and fourteen to fifteen, that is, during the time of elementary school.

Now we must ask, where will the teachers gain insight into the forces they must use, first when the child is an imitator, then when the child is between the change of teeth and puberty, and then in that stage of life after puberty? Our detractors can mock, they can ridicule what spiritual science means when it says that particular powers, higher powers of cognition, must be formed in human nature so that people can recognize the spiritual and its actions in the different ages of human life.

In my book How to Know Higher Worlds, 1 have described in detail how people can obtain these higher powers of cognition. The same thing is in the second part of my Outline of Occult Science, and in other books. I have shown how people can use common everyday cognition, common scientific cognition, as a basis to rise through three higher stages that I have called (do not be disturbed by the names, you have to use some common names) Imaginative cognition, Inspired cognition and Intuitive cognition.

We can obtain Imaginative cognition when we systematically do quite specific meditations that I describe in the abovenamed books, when we train thinking beyond the level of normal life and conventional science. Imaginative cognition first gives us the possibility of developing pictures in our soul life, pictures that are not spatial, not fantasy, but that represent spiritual reality.

People learn to recognize that, in the end, everything humans develop as ideas, as conceptions, as sense perceptions for normal life and for conventional science is connected to human physical existence. We learn to slowly disengage the life of the soul from simple bodily life as we increasingly undertake to raise our powers of thinking to a meditative activity. We rise to an Imaginative cognition that at first consists only of pictures, but that shows us reality the moment we further develop ourselves as I describe in the above-mentioned books. When the Inspiration (which we have first prepared ourselves to be capable of comprehending) enters from the spiritual world that is just as much around us as the physical world, then the effects of the spiritual world fill these pictures.

If we then rise to Intuitive cognition, we will meet spiritual beings in just the same way we meet physical beings in the physical world. Today I can merely mention this and must direct you to the books where I describe these things in detail. If we can really rise to what I call Imaginative, Inspired and Intuitive cognition, then these stages of cognition are not phantasms, are not daydreams as our contemporaries, with their lack of spirituality, call them. When they are feeling kindly, they say at best, “Well, all right, the product of a sick mind!” However, they will judge differently if we only indicate the true basis, the real source of this higher knowledge—and I will do that today by referring to a characteristic I have mentioned before. Where in human nature do these forces lie that we must develop in life so that we can look into the spiritual world?

Think for a moment. We have certain forces that make us into imitative beings until the change of teeth, forces that, in a certain sense, later recede. These forces find no further use in normal modern social life—they recede. However, they remain connected with human nature. Again, there are the forces that act between the change of teeth and puberty to stimulate the inclination toward authority out of the soul-physical realm. These forces, which I described in connection with the intangibles living between the teacher and the children, are real forces in childhood, but they, too, later recede.

Furthermore, as human beings we have forces that are active from puberty until around the age of twenty that also later recede. (Of course, now we seldom see what we call youthful idealism, youthful motivations that lead to living ideals. At one time people perceived living ideals in the same way that we perceive external life.) These are the same forces that after puberty first form the foundation of true judgment and that need to be brought to a special level of development. They also recede after the age of twenty-one or twenty-two.

In the last centuries, human life has developed such that we only cultivate intellectual capabilities, scientific capabilities, the ability to observe natural and social things. To the extent that this development has taken place, those powers active in the first three stages of life have receded. We can, however, bring them forth again. Imaginative cognition is nothing more than those forces whose spiritual activity forms the human body and soul from puberty until the age of twenty. It is nothing more than those soul forces that, under the direction of my book How To Know Higher Worlds, we can bring forth out of the depths of human nature. The spiritual researcher brings forth again what has receded. Where it otherwise remains hidden, we bring it forth again so that it enters into consciousness. Then it develops Imaginative cognition.

It is more difficult to bring forth those human forces that are active from the change of teeth until puberty but that recede later in life and lie deep in the organism. However, through such exercises as I have described in my books, we can call them, too, into consciousness. These prove to be identical with forces that are active in children, but remain unknown and unnoticed by science. We learn how to master these forces. Through an Inspired cognition, they bring into our consciousness certain spiritual secrets of our surroundings. This is not a made-up force, not something that does not already exist in life. This is something that proves itself to be active during the most important developmental years. Spiritual research brings it forth again to become the basis of insight into the spiritual world.

Because they remain hidden from observation, the most difficult forces to bring forth are those forces that are active in human nature between birth, we can even say between conception, and the change of teeth. Those forces find their conclusion in the permanent teeth and later completely withdraw into the human organic system. Nevertheless, we can bring these forces forth after we have called forth the others.

We see that we now connect ourselves with these forces when we grasp them with our full being, these forces that actually gave us the life impulse. In a certain sense, we unroll in the first seven years of our life—we bring forth out of our deepest souls the actual impulse, which we recognize as spirit, that we received in the first stage of life. When we bring into our consciousness what has receded, then we have Intuitive cognition. We do not connect ourselves only with our own being, but with something in comparison to which our normal thoughts are absurdities. We connect ourselves with something that is one and the same as the Being of the World. We then recognize the spirit in us as connected to the Spirit of the World.

You see, teachers who understand human beings through spiritual science, who have the developing human before them, look at what the spirit forms out of this developing human. The teachers meet this developing human with their educational skills. The teacher working from spiritual science does not have in mind a pedagogy used to educate children according to abstract rules, as is normal today. For this teacher, each child is a riddle. What should come to life in each child is something the teacher must solve in a living way every day, in every hour. However, when the teacher acquires the viewpoint of this living, working spirit in the living development of the child, he or she absorbs a recognition of reality that does not remain in concepts, does not remain in abstract generalities, but permeates the will with spirit. Such a teacher really becomes a pillar of knowledge, and he or she will develop a truly living pedagogy because it comes from an understanding of the human being, from a recognition of the complete, whole person.

Spiritual science is nothing other than what we can create out of the forces that are spiritually active in the stages of human development. It is not some fantasy. The source for the development of higher spiritual powers does not come from just anything that might arise in people, but from the conscious apprehension of what works in the healthiest forces of growth and life in the first three stages of human development. In that we become spiritual researchers, we raise into the consciousness of our understanding of the world and of people what really causes our growth and development as human beings.

So closely related is Anthroposophy to the spiritual sword and shield of cognition! For that reason, spiritual science is not something we can take up simply through our intellect. Since we bring it forth out of the being and growth forces of the whole human, it permeates our whole being, our feeling and will. It becomes a basic human force. Immaturity and unconsciousness are concepts that lose their relevance through the activity of the spirit in human beings. We may not say that people lose their instinctive, basic forces when they consciously develop the spirit. No, this remains. The same basic strength that is otherwise present only in instinctive actions is present when the spirit permeates people in this way. The spirit really enters into the being of the teacher, into the effectiveness of the teacher, into those who are to develop social pedagogical forces in youth. What spiritual science is comes from the same source from which people themselves grow. Self-development is only a transformation of our growth forces.

You see, these are things, at least in their underlying principles, that modern people often regard much as people once viewed the science of Copernicus and Galileo. What most people once viewed as an absurdity has now become a matter of course. In the same way, the knowledge of the three stages of life, their basic forces and their transformation into Imagination, Inspiration and Intuition through spiritual science will become a matter of course.

Our age can notice that modern intellectual life (I have shown this in two examples) has become powerless in the face of social life and social desires. When modern people see that the intellectualism developed in the last centuries (abstract, foreign and removed from life) is not the only possibility, that there is also a science that comes from the transformation of growth forces, they will develop sympathy and interest. This spiritual science can understand the living spirit that does not play guest roles in life, but is present and active in life; and the human spirit, by connecting itself with that living spirit, develops social pedagogical strength.

Why (again we put this question) are we so seldom able to transform into social will what we receive in ideas, what we develop in ideas? How is it that such disbelief has arisen that people speak only of ideology when they refer to the power of the spirit?

The period that is just behind us was a time of great triumphs for modern science. Those great scientific triumphs could arise only when people first turned away from what was within them and devoted themselves to the activities of nature and to the scientific method. Those who are spiritual researchers will certainly recognize the conscientiousness, the exactitude, of modern scientific methods, and will also recognize the fertility of these methods within their areas. They will certainly not go into a simplistic, unsympathetic criticism of limited and bounded material knowledge. However, we must be clear about one fact of experience that people do not observe today. People do not observe it because they can see, completely correctly from at least one point of view, that scientific methods are well suited to give a picture of natural phenomena. Because scientific methods work so well in this realm, people are not inclined to ask how this experience, derived in this way, affects the whole essence of humanity.

Concerning observations of nature and the recognition of natural laws, people accept only what their senses believe and their intellect can process. They consciously shut out everything that comes from their feeling and will life. What they understand about nature does not affect the will and feeling life. Thus, many people who view the entire situation without prejudice speak about modern science and its effects differently than those who simply accept all the great scientific triumphs.

If we look at the human essence, the picture we can achieve through the scientific method has something fatalistic about it—it is something that fills only our intellect, but does not touch our will. If we use the scientific method in popular or scientific thinking about social life, then social life in a sense ebbs away, falls apart. Just as something finely ground runs through a sieve, true social life slips past our observation when we approach it only with modern scientific methods. We can see how strict causal scientific thinking fails the moment it is applied to the social realm or general external society. I want to give an example of this: There is perhaps no other book in a much-debated area that so beautifully develops exact scientific thinking as Das Werden der Organismen, eine Widerlegung der Darwinschen Zufallstheorie (The development of the organism—a rebuttal of the Darwinian theory of chance), by the well-known biologist, Oskar Hertwig. We can offer only the highest praise for this book’s attempt to characterize conventional scientific insights into the theory of evolution.

A short time after Hertwig’s book appeared, he also published something about social, legal and political issues, issues concerning general society. It would be impossible to think of something more dilettantish and incompetent than this firstrate biologist’s stroll through an area generally encompassed by the concept “social life”!

There are hundreds, thousands, of such examples. They all show what we can directly observe, namely, that even the highest devotion to natural scientific knowledge causes us to fill our consciousness with ideas that are actually the content of an ideology that cannot pulse into our feeling and will. These ideas remain unfruitful in feeling and willing.

I want to expressly emphasize that in considering such things, it is not my intention to go in the reverse direction. I do not wish to contend that the way of thinking of the vast majority of modern people is simply the outcome of the scientific way of thinking. No, quite the opposite. The last centuries have brought forth a certain kind of common thinking. Those who really study history, not simply a fable convenue, a convenient story, see how human life, particularly social life right down to the peasantry, has changed in the last three or four centuries. What has come forth as natural scientific thinking is, in my opinion, only an external expression of what has generally taken hold of human soul life. I do not wish to call human thinking and feeling a product of modern scientific attitude and knowledge, but just the opposite. I see in the scientific attitude and knowledge only the external symbol, the revelation, of what is the general direction of human thinking, the general attitude toward life and external reality.

What has developed is the basis for a thinking and feeling foreign to life, for a spiritual life foreign to life. If, on the other hand, you consider what forms the basis of spiritual science (I have just shown that this spiritual science is only a transformation of the human forces of growth and development), then you can rise to see a real world in these things. Then what we take in with spiritual knowledge enters into our powers of feeling and will. This is the only healthy way for people now and in the near future to come to a truly social willing. It is necessary for the future to infuse this social willing with the knowledge that can come from the spiritual.

We would not say that everyone can effortlessly achieve the development of higher spiritual powers. We certainly do not at all contend that. Certainly, only a few people will be able to recognize the secrets of spiritual life through direct vision of the highest spiritual facts. This recognition is first connected to a certain inner courage, a certain boldness. Human will, human intellectual power, all human soul forces must develop so that they extend beyond the normal level of strength. These soul forces must grow so they can grasp the spiritual world that flits past ordinary human cognition, the spiritual world people cannot usually perceive. In a certain sense, we must reach for the finest among everyday capacities. The spirit does not come in the same way that external realities come. The spirit comes when you connect yourself with it in the same way that you feel pain, that you feel desire and distress that flood through your soul, as something very real. In this way you will feel, experience and recognize the spiritual through a flooding in your soul, only you know that it is not something simply subjective like desire and distress. It is so intimately connected with the soul, like desire and distress, joy and sorrow, yet it streams into our souls as something foreign, something spiritual. At first, it will be something unexpected. We expect something quite different in external life. Thus, we must accept this spiritual life in sorrow and pain, since we receive and perceive around us a life that we do not expect. No one comes into the spiritual world who does not struggle for this entrance, step by step, through sorrow and pain. This, though, only concerns research of the spiritual world.

In contrast, we must say that the capacities to understand what spiritual research has to say comprise only ordinary healthy common sense. For spiritual researchers, it is unimportant simply to assure others that they love truth and see what they speak of as spiritual. Rather, spiritual researchers can speak so that people with healthy common sense can understand their path of thinking. Of course, their thinking is formed from spiritual vision. However, people can recognize that it has the same inner logic they learn from external, sense-perceptible reality. Thus, if it is not limited by opposing prejudices, healthy common sense can judge whether spiritual researchers talk nonsense. Healthy common sense can judge from the way spiritual researchers speak whether the spiritual world is open to them, whether they really see into it. Thus, what individual spiritual researchers bring into social life is itself a social pedagogical force.

If people accustom themselves to acquiring understanding, to acquiring the healthy common sense to be able to perceive the convincing power of what spiritual science reveals as the true reality of human life, then they will develop another social force. This social force will lead people to one another and will bring into the structure of the social organism things that cannot come into it any other way. These things form a more intimate recognition of one person by another, an ability to accept other people, a germination of true social impulses.

This is what develops in human interactions based upon true spiritual cognition and everything connected with it. People will feel how social pedagogical forces can enter social will when they begin to extend what we can draw from human growth and development into the living social organism. Only then will they understand that human essence embodies social organs. People will be able to bring into the social organism what they understand of the spirit working in the natural organism.

People will not come to true social pedagogical strength until they are able to draw social pedagogical forces from the motives, from the impulses, of spiritual knowledge!

Where does our understanding of spiritual scientific knowledge come from? It comes from those diminished forces that made physical and spiritual adults from little children. We do not need to let those forces lie fallow, we need to use them. We need only to apply our own humanity to external social order for a true social pedagogical strength to develop in the education of children. Then, too, that indefinable but very real activity in education that lies in human relationships, in human interactions, will develop between us. If we will only understand what meets us from the personality of the whole person, if we will only understand what mysterious things lie in each person, how individuals can, in their sub- and superconsciousness, grow beyond themselves, then a social pedagogical strength will exist in human interactions. We will so interact with one another that the being of one raises and carries the being of the other. In short, social pedagogical strength flows out of spiritual recognition, not only for the education of children, but for the totality of human life.

You see, the idea of the threefold social organism does not, in truth, come from some program, like so many social ideas. It comes from a new spiritual direction for which, on the one side, modern people have only very little sympathy. But, on the other side, they yearn for it with all of their subconscious desires and instincts. They thirst for it. Much more than people consciously believe, they carry in their subconscious a thirst for the spiritual. Today we see that people clothe their social desires in all sorts of formulas, forms and demands. What is characteristic about them, if you look at what meets us from people’s well-meaning will forces, from correct rightful needs, is that they cannot generally be understood. They cannot be so understood that genuinely constructive activity could arise from them.

This is quite characteristic, and it is very remarkable the way those people who have worked for years on ideas and programs for social reform, the way all their thinking, everything they have derived from their spiritual life, fails. Recently a letter from a well-known social revolutionary appeared in the newspapers, a letter from Kropotkin to George Brandes. In it Kropotkin describes the bleak situation in eastern Europe. In his way, he really describes the whole European situation, and concludes, “Yes, the only thing we can hope for is that we are given bread and tools to produce bread.”

You see a social revolutionary, who has for years attempted to think about his ideas, has come so far as to state that the world is to be organized so that the tools to produce bread shall be properly provided, so that people can be fed. In the end, only an abstract cry for bread and tools results! Disbelief in abstract spirituality, in his own spirituality!

We have to see through the cry for bread, to see that it is nothing other than a modern cry for the spirit. Only out of an understanding of the true spirit can come the social strength of will that can properly provide tools for bread production. The point is not to cry for programs, but to turn rightly to human faculties, to turn to the strength of human activity. That means to correctly understand people, so that they find their proper place in life and can work in the most efficient way to feed their families, to work for the whole life of their fellow human beings.

We must make the social question a question of humanity in the broadest sense. Otherwise, no good will come of it. It is possible to improve things when we recognize that the social question is complete only when we perceive it out of the spirit.

What we strive for in the threefolding of the social organism arises out of a new spiritual direction, out of a recognition of the demands that are so nebulous today. Although they are correct, they are nonetheless nebulous. What we strive for arises out of the recognition that an unconscious longing for this new spirituality lives in these demands. Everything we recognize as decadence in the striving for spirituality is an expression of people’s still clumsy search for the spirit. Certainly, one of the most decadent forms of this search is spiritism, or false mystical paths. This decadent direction has come out of centuries, we can even say in this case millennia, of education through which people have not learned to search for the spirit in reality itself, in the reality to which they belong. The striving toward spirituality has been carried to such abstract heights because dogmatic monopolies wanted to usurp it.

Spiritual science wants to prove that the same powers that can grasp external nature, if we develop them further as I described today, can also penetrate spiritual life. Then people will not strive toward an abstract spirit, toward a spirit created for the occasional gratification of human consciousness, but toward a spirit that is in reality, that is ome with material life. We do not recognize the spirit when we look at matter simply as matter, and say that it is only matter and the spirit is somewhere else. No. Those who seek the spirit through abstract formulations and think they should seek it along the path of spiritism, for instance, in the dark corners of life, have not yet achieved the correct human relationship to the spirit.

We have achieved the proper human relationship to spiritual life only if we seek such a spirit as we can see in nature around us, particularly in human life itself, in the life of children, in social connections. We have achieved the correct relationship when we know that in everything around us, even in economic life, the spirit is active, and when we search in such a way that we connect this spiritual activity to ourselves. A proper seeking of the spirit exists only when people want to understand the spirit, only when they love the spirit that is active in themselves. It exists only when people can form a bridge between the spiritual reality in themselves and the spiritual reality in the world. Only through such a spirit and through the knowledge of such a spirit can we develop the social pedagogical strength that we need for human life now and in the near future.

Thus, we can only repeat time and again:

May the dark unconscious desires living in human hearts and minds flame up into the conscious life of soul, so that humanity may find, in this age when social concern has become so bright, the true spiritual power of the world with which inner spiritual powers of humans can connect.

Out of this union between the World Spirit and the human spirit will flow the best source of social pedagogical strength for human life.

After a short discussion, Dr. Steiner concluded with the following:

Now, of course, those who speak out of spiritual science will not be of the opinion that what has come forth recently as science, philosophy or art needs to be thrown away simply because it has led to the false path mentioned by the previous speaker. However, the essence of spiritual science should be that the one-sided human activities that arose in the last centuries out of modern scientific assumptions should give up their one-sidedness and merge into a general stream of all-encompassing life.

You will not expect that I am in any way against what science, philosophy or the arts have generated within their rightful boundaries, if you follow not only my spiritual scientific books but also, for example, my description of the progress of philosophy in The Riddles of Philosophy. 1f you look at the way I have interpreted the essence of art—the Goetheanum in Dornach that houses the School for Spiritual Science, which, in its external appearance, attempts to represent spiritual science—you will not see an opposition to the modern developments in science, philosophy or art, to the extent that they occur within their proper limits. The one-sidedness that has come forth in these areas seems to me even to be something necessary. Life develops in contradictions, even polar contradictions. Thus, if we introspectively consider history, we can see that periods when certain activities were one-sided alternate with periods when these activities flow into a certain universal, consonant, harmonious life activity. However, it is the fructification of modern scientific views, of philosophical considerations and modern artistic trends that spiritual science should particularly accentuate.

Let us take, for example, to use something that I could barely mention in the lecture, many of the more modern trends in art. Certainly, we can easily make fun of such trends in art. But, you see, even though certain things like expressionist art appear incomplete to our souls, nevertheless we must say that they are only a preliminary, often clumsy attempt to come to something that is really in accordance with life. In the last century, we have slipped into a kind of intellectuality. Intellectuality is unfruitful. In social life and in art, what has been the consequence? The necessary consequence has been that although people have wanted to be artistically active, they have slipped into naturalism, into the simple imitation of nature.

The simple imitation of nature can never be art in an absolute sense. I say that not in deference to the art critics, but simply because when someone so strongly imitates what they see in external nature, they will never reach nature. If you have a sense for it, you will always prefer nature over what simply imitates nature.

An outrageously inept thing often occurs (you will excuse me if I bring up this trivial example) that is the expression of outrageously bad taste. You show people, let’s say, an apple that you find particularly pleasing, beautifully polished, and so forth. Then, you say, “It’s as though it were made out of wax!” It is impossible to think of something more outrageously inept than when someone compares something from nature with an artificial thing, regardless of how good this artificial thing is! For the simple reason that we can never reach true nature in art, we must reject absolute naturalism.

It is something quite different if, in the expressionist manner, the artist wants to embody something that people experience beyond what is simply natural—even though the embodiment may be clumsy. However, to recognize that clumsy beginnings should be neither over- nor undervalued, you must be open to what is today often expressed by a slogan, but which, in connection with human life, people do not correctly understand.

The following may sound like a paradox. I certainly belong among those who have the highest admiration for Raphael. However, from my point of view the only people who have a right to admire Raphael are those who are convinced that if someone today were to paint just as Raphael painted, it would be impossible and inconsistent with modern times. It would not be art that we could accept today as contemporary art. This may sound paradoxical. However, what has occurred during human development belongs to its particular stage. You must really take this whole idea of development seriously. What developed since the middle of the fifteenth century in science, philosophy and art is completely justifiable as an educational impulse in developing humanity. However, human development has today reached a stage where it must strive for the other pole. As humans, we needed to go through a one-sided science for a time. We needed to absorb the thoughts of this science, to come to a mood of soul brought about by our noticing the powerlessness of these scientific thoughts. This powerlessness calls forth a counterforce in the active soul life, the counterforce toward spiritual recognition, toward a spiritual viewpoint.

If you take Lessing’s thoughts earnestly, that history is an education of humanity, then you can best come to grips with such things. Thus, today in certain areas people’s prejudices allow what spiritual science has to offer to enter directly into social pedagogy, that is, into external reality.

It has been possible to make artistically visible in the Dornach building what moves us inwardly, to express in forms what moves us inwardly. I might also mention that only very recently has it been possible to attempt to found a school upon real pedagogy. Our friend Emil Molt integrated the founding of the Waldorf School in Stuttgart into a modern industrial undertaking (people are beside themselves in ridicule over this), into the Waldorf cigarette factory in Stuttgart. Here we can now build a unified elementary school upon what can result for pedagogy from an understanding of the spiritual point of view. I held the pedagogical seminar for the faculty of the Waldorf School, and I must say that this belongs among the most beautiful of things I could imagine as a task for myself. There, a pedagogy was founded that does not exist to fulfill norms imagined as necessary to train people, but rather a pedagogy that results from a true understanding of the whole person, that is, the body, soul and spirit of human beings. This is a pedagogy that paradoxically makes life more difficult for the teacher than it would be with simple, normative education.

Those who believe in standardized education, who preach programs, who give educational principles, know how to instruct. However, those who teach directly from life can only receive impulses to observe what really occurs in the developing human being, from year to year, from week to week, from month to month. Even though it may be a large class, you must continuously be in living interactions. You must understand what it means not to practice a learned pedagogy from memory, but to invent at each moment the individual methods that this child needs.

What is effective in life cannot be based in memory or in habit. What we have in our memory, what we practice from memory in our human activities, what we practice out of habit is something that in all cases is simply a cliché. What results from spiritual life can never be a cliché!

There have been times, and probably still will be, when I have lectured on the same theme week after week. I do not think anyone can say I have ever spoken about the same theme in exactly the same way. When you speak from the spirit, your concern is to create something immediate. It is not at all possible in the normal sense to memorize what comes from the spirit, because it must continuously develop in direct contact with life. For those who are active out of the spirit, the simple memorization of spiritual knowledge is about the same as if someone were to say, “I am not going to eat today because I ate yesterday; why should I eat again today? My body will continue simply on the basis of what I ate yesterday.” Yes, our physical organism is such that it continuously renews itself. This is also true for the spirit. The spirit must also be within this vigorous life. The true spirit must at all times be a creator. In the same way, education carried by the spirit must be a continuously creative art.

There will be no blessing upon our elementary schools, and there will also be no healing in our school systems, until education becomes a continuously living, creating art, carried by true love and those intangibles of which I have spoken.

We can see in all areas how necessary it is in the face of the unconscious and subconscious demands of modern humanity (and in the near future it will be even more necessary) to take what people wish to make into a comfortable intellectual program and go from that to a truly productive experience of the spirit. This will be much less comfortably achieved than a great deal of what people today call spiritual life. However, this will become the social pedagogical force that we need. On the one hand, it is true that after so many years of devotion to scientific thinking the innermost souls of modern people long for a direct recognition of the spirit. It is on the other hand true that social demands cry for a spiritual deepening. It is true that the subject of my lecture is not something thought of haphazardly, but something heard from contemporary human development. However, you must first educate yourselves to it and connect yourselves with it.

In conclusion, I would like to point out one other thing that is particularly necessary now. Because everyone thinks that some fruitful philosophical life can result from subjective opinions, we must indicate how to understand questions today. I want to do that with an example.

Many years ago I held a lecture in a southern German city in which I spoke about the Christian saints. There were two priests at the lecture. Since they could say nothing against the content of the lecture, they came to me and said, “We don't have anything to say against the content of what you said today. However, we do want to say something about the fact that you claim to speak for people whose path leads them to your way of thinking. We, however, speak for all people.” This is what they said. I, of course, addressed them with their proper title. You must always be polite. I said, “You see, Reverend, you believe that you speak for all people. I find that natural and reasonable since, subjectively, that is the case. However, whether I speak, or whether you believe that you speak, for all people doesn't mean anything, particularly not in the present when individual human lives exist so much in the whole of society. Today we must learn not to define our tasks by subjective arbitrariness, but to develop them individually out of objectivity and objective facts. And so I ask you, Reverend, if you think that you speak for all people, then look at the facts. Does everyone go to church?” There they could not say yes! You see, thus speak the facts. I then said to them, “I speak for those who no longer come to you in the church.” That is what the facts teach us today.

Things do not merely guide us in the direction of an objection. Rather, we must see the facts as they are and let them form the argument. It is something quite natural that people think that they speak for everyone.

What is important today is that (although we can know that the majority of people consciously resist real spiritual scientific impulses) if we can understand the revelation, we can also know that these impulses have the effect of a subconscious cry, “Make whole again what has split into philosophy, science, art, religion and the other areas, especially the social areas, of culture!”

However, we can only make these things whole according to their own spirit. Only then do things speak to us not out of the abstract, but out of a concrete unity where the true spirit that we find in all individual things is the one spirit in everything.

However, because the unifying spirit is something concretely alive, we cannot understand it by encompassing it with abstract concepts, with ideology. We must resolve to seek the living spirit. We can only seek it, though, if, with a certain intellectual modesty, we find the bridge between the sleeping inner human forces that are of a spiritual nature, and the spirit that lives in nature, in human life, in the whole cosmos. Thus, in concluding, I wish to emphasize once again that we must take into account the longing that lives in the depths of the human soul to bind the human spirit with the Spirit of the World. Much of the solution to humanity’s burning questions lies in this bond between human spirit and World Spirit.

I do not want to arouse the belief that we can solve every problem. However, humanity is on the path to a partial resolution of riddles that have always been presented to it. In this partial resolution lies true human progress in that we recognize how the spirit lives in everything, and how this spirit can light the way if we awaken the spirit in ourselves. The greatest, most important contemporary social tasks live in this recognition, and it will lead to healing when wider and wider circles realize this.

I consider it a particular honor to be able to speak to you about the relationship of my work in spiritual science to your pedagogical work. You will allow me to make two introductory remarks. The first is that I will, of course, need to clothe my thoughts in apparently theoretical words and ideas, since to discuss points of view, we need words. However, I expressly note that I do not speak theoretically. I would not even speak about today’s topic if I did not direct a portion of my activity toward the practical, particularly concerning educational methods and their effectiveness. Thus, what I wish to bring to you today comes directly from practice.

The second thing I would like to say is that at present spiritual science is extremely controversial. I therefore can quite understand (especially because I represent spiritual science) that there may be many objections today because its methods are, in many cases, foreign to modern points of view. Perhaps we can help make spiritual science more understandable through the way we introduce it and attempt to make it a true living force in such an important practical area as education.

Can we name any areas of life that are unaffected by pedagogical activities and interests? At an age when children can develop themselves into everything possible, we entrust them to those who act as teachers. Teachers can provide what humanity needs only through the warmest participation in the totality of human life. When I speak about the special topic of spiritual science and pedagogy, I do this because, particularly now, the science of the spirit should become an active part of life. Spiritual science should be present to reunite the separate human cultural interests that have been driven apart in the last centuries, particularly in the nineteenth century. Through spiritual science, through a concrete point of view, we can unite the specialties without becoming paralyzed by the requirements of specialization. Today, there is also a very important reason to think about the relationship of spiritual science to pedagogy: education has influenced all human thinking and activity, including modern science and its great achievements.

More than people know, the scientific way of thinking that has led to such glorious results in science has won influence over everything we do, particularly over what we do in education. Although I am unable to develop the foundations of spiritual science here, I wish to take note of one thing, namely, the relationship of the scientific method to life.

Think, for example, about the human eye, this marvel through which we experience the outside world in a particular realm of the senses. The eye, this marvelous organ, is constructed so as to see the world and at the same time (I speak comparatively) always to forget itself in this seeing. In a sense, when we really want to investigate this instrument of external vision, we must completely reverse the standpoint of observation that modern science can only approximate. While seeing, we cannot at the same time look back at the essence of our eyes. We can use this picture to relate the scientific method to life. In modern times we have carefully and conscientiously developed the scientific method so that it gives the different sciences an objective picture of the external world. In doing this, we have formed a basic mood of soul such that we forget the human self in the scientific observation of the world, such that we forget everything directly connected with human life. Thus, it has come about that the more we develop in a modern scientific sense, the less we can use this science to see what is human.

The desire of spiritual science to bring about that reversal of observation that again turns to human beings arises from an understanding of science that goes beyond the understanding conventional science has of itself. This reversal can only occur when people go through those stages of soul life that I have described in How 7o Know Higher Worlds, and in an abbreviated form have indicated in the second part of An Outline of Occult Science.These are the processes that really carry this life of the human soul beyond normal life, and beyond the normal scientific world.

To come to such a manner of looking at things, you must have what I would like to call intellectual modesty. In a recent public lecture here, I gave a picture of what is necessary. Suppose, for example, we observe a five-year-old child. Suppose we put a book of Goethe’s lyrical poetry in the hands of a fiveyear-old child. This book of Goethe’s poems contains a whole world. The child will take the book in hand and play around with it, but will not perceive anything that actually speaks to people from this volume. However, we can develop the child, that is, we can develop the soul powers sleeping in the child, so that in ten or twelve years the child can really take from the volume what it contains. We need this attitude if we are to find our way to the science of the spirit. We must be able to say to ourselves that even the most careful education of our intellect, of our methods of observation and experimentation, brings us only so far. From there on, we can take over our own development. From that stage on, we can develop the previously sleeping forces ourselves. Then we will become aware that previously we stood in the same relationship to the external nature of our spirit-soul being, particularly the essence of our humanity, as the five-year-old child to the volume of Goethe's lyrical poetry. In essence and in principle, everything depends upon a decision for intellectual modesty, so that we can find our way to the science of the spirit.

We achieve the capacity to really observe ourselves, to observe the human being, when we practice specific thinking, feeling and willing exercises developed to make thinking independent, to train the will, when we become increasingly independent from physical willing and thinking. If we can observe the human being, then we can also observe what is so extremely important, the developing human. Today, there is certainly much talk about the spirit, talk about independent thinking. The science of the spirit cannot agree with this talk for a simple reason. Spiritual science develops inner spiritual techniques to grasp and understand concrete spirituality, not the spirit about which people speak nebulously as forming the basis of things and people. Spiritual science must go into detail concerning the essence of the human being.

Today, we want to speak about the essence of the developing human. I would say that people speak quite abstractly about human individuality and its development. However, they are quite correctly conscious that the teacher especially needs to take the development of this human individuality into account. I only wish to point out that insightful teachers are very clear about how little our modern science of education is able to identify the orderly stages of human development. I would like to give two examples. The oft-mentioned Viennese educator Theodor Vogt represented the reformed Herbartian school of thought. He said that we are not advanced enough in our understanding of human history to derive a view of child development from human historical development in the same way biologists derive the individual human embryonic development from the development of the species. The pedagogue Rein repeated this point of view. It culminates in accepting that today we do not have research methods of any sort that could identify the basis of human development. The development of such capacities as those I have just cursorily mentioned (you can read more in my books) enables us to approach the riddle that meets us so wonderfully when we observe how, from birth onward, an inner human force increasingly appears in every gesture. In particular, we can see how it manifests through speech, through the relationships of people with their surroundings, and so forth. Usually people observe the different manifestations of human life much too superficially, both physiologically and biologically. People do not form a picture of the whole human being in which the body, soul and spirit intertwiningly affect one another. If you wish to teach and educate children as they need, you must form such a picture.

Now those who, strengthened by spiritual scientific methods, observe the developing child will find an important developmental juncture at approximately the time of the change of teeth, around six or seven years of age. There is an oft-quoted saying that nature makes no leaps. To a certain degree, this is quite correct. However, all such views are basically one-sided. You can see their correctness only if you recognize their one-sidedness, for nature continuously makes leaps. Think about a growing plant, to name only one example. Fine. You can use this saying, nature makes no leaps. However, in the sense of Goethe’s law of metamorphosis, we must say that, despite the fact that the green leaf is the same as the colorful flower petal, nature does make a leap from the leaf to the colorful petal, and yet another leap from the petal to the stamen, and another quite special leap to the fruit. We do not get along well in life if we abstractly adopt the point of view that nature, or life in general, does not make leaps. And this is particularly true with people. Human life flows along without leaps, but in this other sense, there are such leaps everywhere.

Around the age of six or seven there is a particularly important turning point that has far-reaching consequences for human structure and function. Modern physiology does not yet have a correct picture of this. Something also occurs in people in the spirit-soul realm. Until this time, human beings are fundamentally imitative beings. The constitution of their body and soul is such that they totally devote themselves to their surroundings. They feel their way into the surroundings. They develop themselves from the center of their will so that they mold the force lines and force rays of their will exactly to what occurs in their surroundings. More important than everything that we can bring to the child through reprimanding words, through preaching in this stage, is the way in which we ourselves behave in the presence of the child. Since the intangibles of life act much more strongly than what we can clearly observe on the surface, we must say that what the child imitates does not depend only upon the observable behavior of people. In every tone of speech, in every gesture that we as teachers use in the presence of the child during this stage, lies something to which the child adapts itself. As human beings we are much more than we know by the external reflection of our thoughts. In life we pay little attention to how we move a hand, but the way we move a hand is the faithful reflection of the whole state of our souls, the whole reflection of our inner mood. As adults with developed soul lives we pay little attention to the connection between the way we step forward with our legs, the way we gesture with our hands, the expressions on our faces, and the will and feeling impulses that lie in our souls. The child, however, lives into these intangibles. We do not exaggerate when we say that those in the young child’s surroundings who inwardly strive to be good, to be moral, who in their thinking and feeling consciously intend to do the child no wrong, even in what is not spoken—such people affect the child in the strongest possible manner through the intangibles of life.

In this connection we must pay attention to what, if I may express myself so, actually lies between the lines of life. In that we slowly find ourselves caught in the web of a more materialistic life, particularly in relation to the intimacies of existence, we become accustomed to paying relatively little attention to such things. Only when we value such things again will a certain impulse enter pedagogy, an impulse particularly necessary in a time that refers to itself as social, as a socially minded period.

You see, people cannot correctly value certain experiences if they do not take into account observations of the spirit-soul nature that is the foundation of human beings. I am speaking to you about everyday events. A despairing father comes, for example, and says, “What shall I do? My child has stolen something!” We can, of course, understand how a father can despair about such things. But, now we attempt to understand the situation better. We can say, “Yes, but what were the complete circumstances?” The child simply took some money from the drawer. What did the child do with the money? The child bought something for a friend, candy, for instance. So, the child did not steal for selfish reasons. Thus, we might possibly say the child did not steal at all. There can be no talk about the child having stolen. Every day the child has seen that Mother goes to the drawer and takes money out. The child has seen that as something normal and has only imitated. This is something that has resulted from the forces that are the most important at this stage, imitation and mimicking. If you direct the child properly in this sense, if you know how to properly direct the child’s attention, then this attention will be brought to all sorts of things that will have an important influence at this stage.

We must be quite conscious that reprimands and preaching at this stage do not help. Only what affects the will can help. This human characteristic exists until the moment when the remarkable physiological conclusion of childhood occurs, when “hardening” makes its final push and the permanent teeth crystallize out of the human organism. It is extremely interesting to use spiritual scientific methods to look at what lies at the basis of the developing organism, what forms the conclusion, the change of teeth. However, it is more important to follow what I have just described, the parallel spirit-soul development that arises completely from imitation.

Around the age of seven, a clear change in the spirit-soul constitution of the child begins. We could say that at this age the capacity to react to something quite differently than before emerges. Previously, the child’s eye was intent upon imitating, the child’s ear was intent upon imitating. Now the child begins to concentrate upon what adults radiate as opinion, as points of view. The child transforms its desire to imitate into devotion to authority. 1 know how unpleasant it is for many modern people when we make authority an important factor in education. However, if we wish to represent the facts openly and seriously, programs and slogans cannot direct us. Only empirical facts, only experience can be our guides. We need to see what it means when children have been guided by a teacher they can look up to because this teacher is a natural authority for them. That the developing human can take something into its thoughts, can live into something, because the respected adult has these thoughts and feelings, because there is a “growing together” between the developing being and the adult being, is of great importance in the development of the child. You can know what it means for the whole later life of the child only when you (I want to say this explicitly) have had the luck of having been able to devote yourself to a natural authority in the time between the transformation at around six or seven years of age and the last great transformation around the time of puberty, at about fourteen or fifteen years of age.

The main thing is not to become mired in such abstractions, but instead to enter into this very important stage of life that begins around the age of six or seven years and concludes with puberty. At this age the child, having been properly raised or spoiled through imitation, is turned over to the school by the parents. The most important things for the child’s life occur in this period. This is quite true if we keep in mind that not only each year, but each month, the teacher must carefully discover the real essence of developing children. This discovery must be not only general, but as far as possible in large classes, the teacher should also carefully consider each individual child. After the child enters school, we see the residual effects of the desire to imitate alongside the beginning devotion to authority until around the age of nine (these things are all only approximate, of course). If we can properly observe the interaction of these two basic forces in the growing child, then the living result of this observation forms the proper basis not only for the teaching method, but also for the curriculum.

Excuse me if I interject a personal remark, but I encountered this very question when the Waldorf School was formed this year. Through the understanding accommodation of our friend Emil Molt and the Waldorf-Astoria firm in Stuttgart, we were able to bring a complete unified elementary school to life. We were able to bring to life a school that, in its teaching methods and in the ordering of its curriculum, is to result entirely from what the science of the spirit can say about education. In September of this year it was my pleasure to hold a seminar for the faculty I assembled for this school. All of these questions came to me in a form very fitting to our times. What I want to talk to you about now is essentially an extract of everything given to the faculty during that seminar. These teachers are to guide this truly unified elementary school according to the needs of spiritual science and contemporary society.¹

We concerned ourselves not only with teaching methods, but particularly with creating the curriculum and teaching goals from a living observation of growing children. If we look at the growing child, we will find that after the age of six or seven much still comes from that particular kind of will that alone makes the child’s desire to imitate possible to the degree I described previously. It is the will that forms the basis of this desire to imitate, not the intellect. In principle, the intellect develops from the will much later. That intimate bond between one human being, the adult teacher, and another human being, the growing child, is expressed in a relationship between will and will. Thus, we can best reach the child in these first elementary school years when we are able to properly affect the will.

How can we best affect the will? We cannot affect the will if during these years we emphasize outer appearances too strongly, if we turn the child’s attention too strongly to material life. It turns out that we come particularly close to the will if in these first years we allow education to be permeated by a certain aesthetic artistry. We can really begin from this aesthetic artistry. We cannot, for example, begin with that teaching of reading and writing that does not arise from the proper connection between what we teach and the powers that come from the core of the child’s soul. The letters and characters used in reading and writing consist of something quite removed from life. You need only look back at earlier characters (not those of primitive peoples, but, for example, those of the highly developed Egyptian culture) to see that writing was still quite artistically formed. In the course of time, this has been lost. Our characters have become conventions. On the other hand, we can go back to the direct primary relationship that people once had to what has become writing. In other words, instead of giving abstract instruction in writing, we can begin to teach writing through drawing. We should not, however, teach through just any drawings, but through the real artistic feeling in people that we can later transform into artistically formed abstract characters for the growing child. Thus, you would begin with a kind of “written drawing” or “drawn writing,” and extend that by bringing the child true elements of the visual arts of painting and sculpture.

Psychologists who are genuinely concerned with the life of the soul know that what we bring to the child in this way does not reach simply the head, it reaches the whole person. What is of an intellectual color, what we permeate only with intellect, and particularly with convention, like the normal letters of reading and writing, reaches only the head. If we surround the instruction of these things with an artistic element, then we reach the whole person. Thus, a future pedagogy will attempt first to derive the intellectual element and the illustrative material from the artistic.

We can best take into account the interaction of the principles of authority and imitation if we approach the child artistically. Something of the imitative lies in the artistic. There is also something in the artistic that goes directly from subjective person to subjective person. What should act artistically must go through the subjectivity of people. As people with our own inner essence, we face the child quite differently when what we are to bring acquires an artistic form. In that way, we first pour our substance into what must naturally appear as authority. This enables us not to appear as a simple copy of conventional culture and the like, but humanly brings us closer to the child. Under the influence of this artistic education, the child will live into a recognition of the authority of the teacher as a matter of course.

At the same time, this indicates that spirit must prevail since we can teach in this way only when we allow what we have to convey to be permeated by spirit. This indicates that spirit must prevail in the entire manner of instruction, that we must live in what we have to convey. Here again I come to something that belongs to the intangibles of teaching life. People so easily believe that when they face the child they appear as the knowing, superior person before the simple, naive child. This can have very important consequences for teaching. I will show this with a specific example I have used in another connection in my lectures. Suppose I want to convey the concept of the immortality of the soul to a child. Conforming myself to the child’s mood of soul, I give the example by presenting a picture. I describe a cocoon and a butterfly creeping from it in a very pictorial way. Now, I make clear to the child, “In the same way that the butterfly rests in this cocoon, invisible to the eye, your immortal soul rests in your body. Just as the butterfly leaves the cocoon, in the same way, when you go through the gates of death, your immortal soul leaves your body and rises to a world that is just as different as the butterfly’s.”

Well, we can do that, of course. We think out such a picture with our intellect. However, when we bring this to the child, as “reasonable” people we do not easily believe it ourselves. This affects everything in teaching. One of the intangibles of education is that, through unknown forces working between the soul of the child and the soul of the teacher, the child accepts only what I, myself, believe.

Spiritual science guides us so that the picture I just described is not simply a clever intellectual creation.We can recognize that the divine powers of creation put this picture into nature. It is there not to symbolize arbitrarily the immortality of the soul in people, but because at a lower level the same thing occurs that occurs when the immortal soul leaves the body. We can bring ourselves to believe in the direct content of this picture as much as we want, or better, as much as we should want the child to believe it. When the powers of belief prevail in the soul of the teacher, then the teacher affects the child properly. Then the effectiveness of authority does not have a disadvantage, but instead becomes a major, an important, advantage.

When we mention such things, we must always note that human life is a whole. What we plant into the human life of a child often first appears after many, many years as a fitness for life, or as a conviction in life. We take so little note of this because it emerges transformed. Let us assume we succeed in arousing a quite necessary feeling capacity in a child, namely the ability to honor. Let us assume we succeed in developing in the child a feeling for what we can honor as divine in the world, a feeling of awe. Those who have learned to see life’s connections know that this feeling of awe later reappears transformed, metamorphosed. We need only recognize it again in its transformed appearance as an inner soul force that can affect other people in a healthy, in a blessed, manner. Adults who have not learned to pray as children will not have the powers of soul that can convey to children or younger people a blessing in their reprimands or facial expressions. What we received as the effect of grace during childhood transforms itself through various, largely unnoticed, phases. In the more mature stages of life it becomes something that can give forth blessing.

All kinds of forces transform themselves in this way. If we do not pay attention to these connections, if, in the art of teaching, we do not bring out the whole, wide, spiritually enlightened view of life, then education will not achieve what it should achieve. Namely, it will not be able to work with human developmental forces, but will work against them.

When people have reached approximately nine years of age, they enter a new stage that is not quite so clearly marked as the one around the age of seven years. It is, however, still quite clear. The aftereffects of the desire to imitate slowly subside, and something occurs in the growing child that, if we want to see it, can be quite closely observed. Children enter into a specific relationship to their own I. Of course, what we could call the soul relationship to the I occurs much earlier. It occurs in each persons life at the earliest moment he or she can remember. This is approximately the time when the child goes from saying, “Johnny wants this,” “Mary wants this,” to saying “I want this.” Later, people remember back to this moment. Earlier events normally completely disappear from memory. This is when the ensouled I enters the human being. However, it has not completely entered spiritually. We see what enters the human soul constitution spiritually as the experiencing of the I that occurs in the child approximately between nine and ten years of age. People who are observers of the soul have at times mentioned this important moment in human life. Jean Paul once so beautifully said that he could remember it quite exactly. As a young boy, he was standing before a barn in the courtyard of his parents’ home, so clearly could he recall it. There, the consciousness of his I awoke in him. He would never forget, so he told, how he looked through the veil at the holy of holies of the human soul.

Such a change occurs around the age of nine, in one case clearly, in another case less clearly. This moment is extremely important for the teacher. If you have previously been able to arouse in the growing child feelings tending in those directions of the will called religious or moral that you can bring forth through all your teaching, then you need only be a good observer of children to allow your authority to be effective when this stage appears. When you can observe that what you have previously prepared in the way of religious sensitivities is solidly in place and comes alive, you can meet the child with your authority.

This is the time that determines whether people can honestly and truly look from their innermost depths to something that divinely courses through the spirit and soul of the world and human life. At this point, those who can place themselves into human life through a spiritual point of view will, as teachers, be intuitively led to find the right words and the right behavior. In truth, education is something artistic. We must approach children not with a standardized pedagogy, but with an artistic pedagogy. In the same way that artists must be in control of their materials, must understand them exactly and intimately, those who work from the spiritual point of view must know the symptoms that arise around the age of nine. This is the time when people deepen their inner consciousness so that their Iconsciousness becomes spiritual, whereas previously it was soulful. Then the teacher will be able to change to an objective observation of things, whereas previously the child required a connection to human subjectivity. You will know, when you can correctly judge this moment, that prior to this you should, for example, speak to children about scientific things, about things that occur in nature, by clothing them in tales, in fables, in parables. You will know that all natural objects are to be treated as having, in a sense, human characteristics. In short, you will know that you do not separate people from their natural surroundings. At that moment around the age of nine when the I awakens, human beings separate themselves from the natural environment and become mature enough to objectively compare the relationships of natural occurrences. Thus, we should not begin to objectively describe nature before this moment in the child’s life. It is more important that we develop a sense, a spiritual instinct, for this important change.

Another such change occurs around eleven or twelve years of age. While the child is still completely under the influence of authority, something begins to shine into life that is fully formed only after sexual maturity. The child’s developing capacity to judge begins to shine in at this time. Thus, as teachers we work so that we appeal to the child’s capacity for judgment, and we allow the principle of authority to recede into the background. After about twelve years of age, the child’s developing capacity for judgment already plays a role. If we correctly see the changing condition of the child’s soul constitution, then we can also see that the child develops new interests. The child previously had the greatest interest, for example, in what we (of course, in a manner understandable to a child) brought in describing natural sciences. Only after this change, around eleven or twelve years of age, does this interest (I understand exactly the importance of what I say) develop into a true possibility of understanding physical phenomena, of understanding even the simplest physical concepts.

There can be no real pedagogical art without the observation of these basic underlying rhythms of human life. This art of education requires that we fit it exactly to what develops in a human being. We should derive what we call the curriculum and educational goals from that. What we teach and how we teach should flow from an understanding of human beings. However, we cannot gain this understanding of human beings if we are not able to turn our view of the world to seeing the spiritual that forms the basis of sensible facts. Then it will become clear to us that the intangibles that I have already mentioned really play a role, particularly in the pedagogical art.

Today, where our pedagogical art has developed more from the underlying scientific point of view, we place much value upon so-called visual aids (this is the case, although we are seldom conscious of it).² I would ask you not to understand the things I say as though I want to be polemic, as though I want to preach or derogatorily criticize. This is not at all the case. I only wish to characterize the role that the science of the spirit can have in the formation of a pedagogical art. That we emphasize visual aids beyond their bounds is only a result of the common way of thinking that has developed from a scientific point of view, from scientific methods. However (I will say this expressly), regardless of how justified it is to present illustrative materials at the proper time and with the proper subjects, it is just as important to ask if everything we should convey to the child can be conveyed by demonstration. We must ask if there are no other ways in which we can bring things from the soul of the teacher to the soul of the child. We must certainly mention that there are other ways. I have, in fact, mentioned the all-encompassing principle of authority that is active from the change of teeth until puberty. The child accepts the teacher’s opinion and feeling because they live in the teacher. There must be something in the way the teacher meets the child that acts as an intangible. There must be something that really flows from an all-encompassing understanding of life and from the interest in an all-encompassing understanding of life. I have characterized it by saying that what we impart to children often reveals itself in a metamorphosed form only in the adult, or even in old age.

For example, there is one thing people often do not observe because it goes beyond the boundaries of visual aids. You can reduce what you visually present the child down to the level the child can comprehend. You can reduce it to only what the child can comprehend, or at least what you believe the child can comprehend. Those who carry this to an extreme do not notice an important rule of life, namely, that it is a source of power and strength in life if you can reach a point, for example at the age of thirty-five, when you say to yourself that as a child you learned something once from your teacher, from the person who educated you. You took it into your memory and you remembered it. Why did you remember it? Because you loved the teacher as an authority, because the essence of the teacher so stood before you that it was clear to you when that teacher truly believed something, you must learn it. This is something you did instinctively. Now you have realized something, now that you are mature. You understand it in the way I have described it—"I learned something that I learned because of a love for an authority. Now the strength of maturity arises through which I can recall it again, and I can recognize it in a new sense. Only now do I understand it.”

Those who laugh at such a source of strength have no interest in real human life, they do not know that human life is a unity, that everything is connected. Thus, they cannot value what it means to go beyond normal visual aids, which are completely justifiable within their boundaries. Such people cannot value the need for their teaching to sink deeply into the child’s soul so that at each new level of maturity it will always return. Why do we meet so many inwardly broken people these days? Why do our hearts bleed when we look at the broad areas in need of such tremendous undertakings, while people nonetheless wander around aimlessly? Because no one has attended to developing in growing children those capacities that later in life become a pillar of strength to enable them really to enter into life.

These are the things that we must thoroughly consider when we change from simple conventional pedagogical science to a true art of education. In order for pedagogy to be general for humanity, teachers must practice it as an individual and personal art. We must have insight into certain inner connections if we want to understand clearly what people often say instinctively but without clear understanding. Today, with some justification, people demand that we should not only educate the intellect. They say it is not so important that growing children receive knowledge or understanding. What is important is that they become industrious people, that the element of will be formed, that real dexterity be developed, and so forth. Certainly, such demands are quite justifiable. What we need to realize though, is that we cannot meet such demands with general pedagogical phrases or standards; we can only meet them when we really enter into the concrete details of human developmental stages. We must know that it is the artistic aesthetic factor that fires the will, and we must be able to bring this artistic aesthetic factor to the will. We must not simply seek an external gateway to the will. That is what we would seek if we sought out people only through physiology and biology. That is what we would seek if we were not to seek them through the spiritual element that expresses itself in their being and expresses itself distinctly, particularly in childhood. There is much to be ensouled, to be spiritualized.

In our Waldorf School in Stuttgart, we have attempted for the first time to create something from what is usually based only upon the physiological, at least in its inner strength and its methods. Namely, we have attempted to transform gymnastics into the art of eurythmy. Almost every Saturday and Sunday in Dornach you can see a eurythmy performance. Eurythmy is an art form in which we use the human organism, with its possibilities for inner movement, as an instrument. What you see as an art form also has the possibility of ensouling and spiritualizing human movements that otherwise occur only in gymnastics.

Thus, people not only do what may affect this or that muscle, they also do what naturally flows from this or that feeling of the soul into the movement of the muscles, into the movement of the limbs.

Because it is based upon a spiritual scientific vitalization of life, we are convinced eurythmy will be significant for both pedagogy and healing. We are seeking the necessary healthy relationship between inner experiencing, feeling and expression of soul, and what we can develop in people as movement. We seek to develop these natural connections. We seek through the recognition of the ensouled and spiritualized human being what people usually seek only through physiology or other external facts. We can also affect the will not only when we apply the most common of arts to the principles of teaching in the early elementary school years. We can equally affect the will in a very special way when we allow soul-spirituality to permeate something also thought to cultivate the will, namely, gymnastics. However, we must recognize soul-spirituality in its concrete possibility of effectiveness, in its concrete form.

Thus, we must recognize the connections between two capacities of the human soul. Modern psychology cannot see this because it is not permeated by spiritual science. If we can look objectively at that important moment that I have described as occurring around nine years of age, we will see, on the one hand, that something important happens that is connected with the feeling capacity, the feeling life of the child. People look inwardly. Quite different feeling nuances occur. In a certain sense, the inner life of the soul becomes more independent from external nature in its feeling nuances. On the other hand, something else occurs that we can see only through a truly intimate observation of the soul. Namely, we learn because we still have what we might call an organically developed memory. Jean Paul noticed this and expressed it brilliantly when he said that we certainly learn more in the first three years of our life than in three years at the university. This is so because memory still works organically. We certainly learn more for living. However, around the age of nine a particular relationship forms between the life of feeling and the life of memory that plays more into conscious life.

We need only to see such things. If we cannot see them, then we think they are not there. If you can really see this intimate relationship between the life of feeling and memory, then you will find, if you pay attention, the proper standpoint from which to appeal to memory in your teaching. You should not appeal to memory any differently than you appeal to feeling. You will find the proper nuances, particularly for teaching history, for everything you have to say about history, if you know that you must permeate your presentation of what you want the children to remember with something that plays into their independent feelings. You will also be able to properly order the teaching of history in the curriculum if you know these connections. In this way, you can also gain a proper point of view about what the children should generally remember. You will be able to affect the feeling to the same extent you intend to affect the memory, in the same way you previously affected the will through artistic activity. Slowly, you will gain the possibility, following this stage of life, of allowing will and feeling to affect the intellect. If, in education, we do not develop the intellect in the proper way out of will and feeling, then we work in a manner opposing human developmental forces, rather than supporting them.

You can see that this whole lecture revolves around the relationship of spiritual science to pedagogical art, and how important it is to use spiritual science to provide a true understanding of human beings. In this way we obtain something from spiritual science that enters our will in the same way that artistic talents enter the human will. In this way we can remove ourselves from a pedagogy that is simply a science of convention, that always tells us to teach in this or that manner, according to some rules. We can transplant into the essence of our humanity what we must have in our will, the spiritual permeation of the will, so that from our will we can affect the developmental capacities of the growing child. In this manner, a truly effective understanding of human beings should support education in the spiritual scientific sense. The developing human thus becomes a divine riddle for us, a divine riddle that we wish to solve at every hour. If, with our art of teaching, we so place ourselves in the service of humanity, then we serve this life from our great interest in life.

Here at the conclusion, I wish to mention again the standpoint from which I began. Teachers work with people at that stage of life when we are to implant all the possibilities of life into human nature and, at the same time, to bring them forth from human nature. Then they can play a role in the whole remainder of human life and existence. For this reason we can say there is no area of life that should not, in some way or another, affect the teacher. However, only those who learn to understand life from a spiritual standpoint really understand life. To use Goethe’s expression, only those who can form life spiritually will be able to form life at all. It seems to me that the most necessary thing to achieve now is the shaping of life through a pedagogy practiced more and more in conformity with the spirit. Allow me to emphasize again that what I have said today was not said to be critical, to preach. I said it because, in my modest opinion, the science of the spirit and the understanding that can be gained through it, particularly about the essence of humanity, and thus about the essence of the growing child, can serve the art of education, can provide new sources of strength for the pedagogical art.

This is the goal of spiritual science. It does not desire to be something foreign and distant from this world. It desires to be a leaven that can permeate all the capacities and tasks of life. It is with this attitude that I attempt to speak from spiritual science about the various areas of life and attempt to affect them. Also, do not attribute to arrogance what I have said today about the relationship of spiritual science to pedagogy. Rather, attribute it to an attitude rooted in the conviction that, particularly now, we must learn much about the spirit if we are to be spiritually effective in life. Attribute it to an attitude that desires to work in an honest and upright manner in the differing areas of life, that wishes to work in the most magnificent, the most noble, the most important area of life—in the teaching and shaping of human beings.

Discussion Following the Lecture

W: The speaker says that he listened to Dr: Steiner’s explanation concerning pedagogy with great interest and that the same could be extended to art. He mentions Ferdinand Hodler’s words that what unites people is stronger than what divides them. He then continues—

What unites us all is just that spirituality of which Dr. Steiner has spoken. Modern art also seeks this spirituality again and will find it in spite of all opposition.

I would like to mention something else. We can follow the development of children through their pictures. We often see pictures that children have painted. These pictures tell us something, if we can understand them. I will relate an experience that L, as an art teacher, have had in teaching.

I had a class draw pictures of witches. Each child expressed in the picture of the witch the bad characteristic that he or she also had. Afterward, I discussed this with the class teacher, and he told me that what I saw in the pictures was completely correct. My judgment, based upon the pictures, was completely correct.

Now a short remark concerning the way we can view modern art, the way we must view it. I can show you by means of an example. In front of us we have a blackboard. I can view this blackboard with my intellect, which tells me that this blackboard has four corners with two pairs of parallel sides and a surface that is dark and somber. My feelings tell me something else. My feelings tell me that this black, hard angular form gives me the impression of something heavy, dark, harsh, disturbing. What I first think of in seeing this blackboard, what first comes to mind, is perhaps a coffin.

It is in this way that we must understand modern pictures, no longer through reasoning, but through feeling. What do I feel in this picture, and what thoughts come to mind? We must teach children not so much to see what is externally there, but more to feel.

X: I find myself speaking now due to an inner need. In particular, I wish to express my heartfelt thanks to the lecturer for his beautiful words and for the pictures, ideas and thoughts that he unrolled before our eyes. His words have affected me extremely positively because they come from ideas with which I have concerned myself time and again for many years.

I did not know what “spiritual science” meant. Now I see quite clearly that a close connection exists between spiritual science and pedagogy. This is now my complete conviction. His words have also quite positively affected me since he demonstrated a certain development throughout the complete presentation, the development we see in the Herbart-Ziller school to which the lecturer also made reference.

The lecturer also referred to certain stages of development in children, and this causes me to make a short remark.

He has described stages in such a way that I am convinced such stages really exist. We find that Herbart also defined such stages. Already in 1804 Herbart showed, in a very interesting work concerning aesthetic form in education, what should be, what must be really important in education. From this he created the theory of stages, which Ziller carried further. These stages were to a certain degree plausibly described by Vogt in Vienna.

However, reading about all these stages had still not convinced me of their reality, of their existence, as the lecturer, Dr. Steiner, did in speaking today. For that I wish to express particular thanks.

Now one thing more. You have certainly felt that everything depends upon one thing, upon something that surely must lie heavily upon our souls, including my own. Everything depends upon the personality of the teacher. This comes out quite clearly throughout the whole lecture, with warmth, depth and responsibility. Time and again it made me particularly happy that Dr. Steiner emphasized this with complete insight and certainty. Thus, he has also shown us what a great task and responsibility we have if we wish to continue in our profession as teachers. I am generally in complete agreement with all the pictures of life he has presented. You have spoken from what I myself have experienced, thought and felt for decades. I wish to again express my most heartfelt thanks to the lecturer for his remarks.

Y: The first speaker has already expressed to a large extent what I wanted to say about how we should live into the child through art.

Now, I would like to say something somewhat critical. Dr. Steiner said that we should replace gymnastics as we now have it in the school with eurythmy. I have seen some of the eurythmy performances and understand their intent. However, I do not believe that we may use eurythmy alone in the school. What does eurythmy develop? I think that all these dancing movements ignore the human upper body, the formation of muscles. However, it is precisely this that is important to working people, and most of our elementary school students will become working people. Through eurythmy we will produce undeveloped, weak muscles, weak chest muscles, weak back muscles. The leg muscles will be strongly developed, but not those of the upper arms. They will be undeveloped and weak. We see just this weakness already today in so-called girls gymnastics, where the tendency is already to lay too much value upon dancing. Where the strength of the upper arms is demanded, these muscles fail. These girls cannot even do the simplest exercises requiring support of the arms. However, this is much less important to girls than it is to boys in their later work. If we take eurythmy and leave aside physiological gymnastics—the parallel bars, the high bar, rope climbing—then I fear that the strength people need in their work may suffer. What I wish to say is that we can teach eurythmy, and the children will receive an aesthetic training, but it should not be eurythmy alone. What pleased me at the performances in Dornach was the beautiful play of lines, the harmony of the movements, the artistic, the aesthetic. However, I would doubt that these eurythmy exercises can really play a part in making the body suitable for working. I would like to hear a further explanation if Dr. Steiner desires to have only eurythmy exercise, if he desires to deny school gymnastics, based in physiological facts, its rightful place. If we were to deny those physical exercises based upon an understanding of the human body their rightful place, then I would be unable to agree completely with the introduction of eurythmy into the schools.

Dr. Steiner: I would first like to say a few words concerning the last point so that misunderstandings do not arise.

Perhaps I did not make this clear enough in the lecture, since I could only briefly discuss the subject. When we present eurythmy in Dornach, we do this, of course, as an artistic activity, in that we emphasize just what you referred to as being pleasant. In that we emphasize what can be pleasant, in Dornach we must, of course, present those things meant more for viewing, for an artistic presentation. In the lecture I wanted to indicate more that in viewing eurythmy people would recognize that what they normally think of as simply physiological (this is somewhat radically said, since gymnastics is not thought of as only physiological), what is primarily thought of as only physiological, can be spiritualized and ensouled. If you include eurythmy in the curriculum (when I introduce a eurythmy performance, I normally mention that eurythmy is only in its beginning stages), and if today it seems one-sided in that it particularly develops certain limbs, this will disappear when we develop eurythmy further. I need to mention this so as not to leave the impression that I believe we should drop gymnastics.

You see, in the Waldorf School in Stuttgart, we have a period of normal gymnastics and a period of eurythmy, consisting of more than you see in an artistic presentation. Thus, we take into account the requirements that you justifiably presented.

What is important to me is that along with the physical, the physiological that forms the basis of gymnastics, we add the spirit and soul, so that both things are present. Just as people themselves consist of a totality in the interaction of body, soul and spirit, what is truly the soul, recognizable for itself, also works in the movements that people carry out in gymnastics and such. We are not at all concerned with eliminating gymnastics. Quite the opposite. It is my desire that gymnastics be enriched with eurythmy. We should not eliminate one single exercise on the parallel bars or high bar. We should leave out nothing in gymnastics. However, what eurythmy attempts is that instead of asking how we can handle this or that muscle from the physiological point of view, the question becomes how does a soul impulse work? In other words, alongside what already exists, we add something else. I do not at all wish to criticize what already exists, but rather to describe briefly what spiritual science fosters in the way of permeating things with spirit and soul. I agree with your objection, but it is my desire to show that bringing the soul element into gymnastics can originate from the science of the spirit.

Z: Mr. Z describes how the principle that Dr. Steiner has developed would be extremely educational and fruitful for the school.

If people were to consider how schools now handle things, they would have to say that this does not correspond to the stages described by Dr. Steiner. Goethe once said that children must go through the cultures of humanity to develop their feeling life. If we want to connect with these valuable words from Goethe and make them fruitful, we should have methods that are completely contrary to the ideas we have used for years. The second thing I would like to mention is that in drawing, we always begin with lines and figures. If we look at the drawings of the cave dwellers, we must realize that they did not have any instruction in drawing at all. I think that we can learn a great deal for teaching drawing to our children from the first drawings and paintings of those primitive people. Regarding singing, we now begin with the scale, as if that was the natural basis for singing in school. However, if we study the history of music, we will immediately see that the scale is an abstraction to which humanity has come only over many centuries. The primary thing in music is the triad, the chord in general. Thus, our singing instruction should much more properly begin with chords and only later come to scales. For other subjects, such as geography and history, I think we should pay much more attention to how primitive people first obtained this (I dare not say science), this knowledge. We could then continue in the same way. For example, we could present geography beginning with interesting drawings of the trips of discovery to the New World, and so forth. Then the children would show much, much more interest because we would have enlivened the subject instead of presenting them with the finished results as is done today in the dry textbooks and through the dry instructions—“obstructions.”³

Dr. Steiner: It is now much too late for me to attempt to give any real concluding remarks. I am touched with a deep sense of satisfaction that what has come forth from the various speakers in the discussion was extremely interesting, and fell very naturally into what I intended in the lecture. It’s true, isn't it, that you can comprehend in what, for example, you can see in Dornach, in what we present in the various artistic activities in Dornach, that something is given that reflects the fundamental conviction of spiritual science.

Now the gentleman who just spoke so beautifully about how we can educate for artistic feeling rather than mere viewing, would see that spiritual science artistically attempts to do justice to such things. He would see that in Dornach we attempt to paint purely from color, so that people also feel the inner content of the color, of the colored surface, and that what occurs as a line results from the colored area. In this regard, what is substantial in spiritual science can work to enliven much of what it touches today. The remarks about the Herbartian pedagogy were extremely interesting to me, since in both a positive and negative sense we can learn much from Herbart. This is particularly true when we see that in the Herbartian psychology, in spite of a methodical striving toward the formation of the will, intellectualism has played a major role. You must struggle past much in Herbartian pedagogy in order to come to the principles that result from my explanation today.

Regarding the last speaker, I agree with almost everything. He could convince himself that the kind of education he demands, in all its details, belongs to the principle direction of our Waldorf School, particularly concerning the methods of teaching drawing, music and geography. We have put forth much effort, particularly in these three areas, to bring into a practical form just what the speaker imagines. For instance, in the faculty seminar we did a practice presentation about the Mississippi Valley. I think the way we prepared this presentation of a living, vivid geography lesson that does not come from some theory or intellectuality, but from human experience, would have been very satisfactory to the speaker. In place of a closing word, I therefore only wish to say that I am extremely satisfied that so many people gave such encouraging and important additions to the lecture.

• 1. Translators’ note: The needs of society are to be understood as both the requirements of the Department of Education and the inherent needs of a more humanly formed social organization.
• 2. See note, p. 87.
• 3. Translators’ note: This is a word play in German: Lejtfiden—Leidfiden

Great Questions of Humanity ¹ are on the doorstep. The spiritual scientific direction, outwardly represented by the well-known building in Dornach, seeks to provide an answer to this. I will speak here of the pedagogical and social consequences that arise from this anthroposophically oriented spiritual science. Before I do that, I would like to give a broad outline of the nature of the whole spiritual-scientific direction. This is not about something that is sought outside of the human being, that could be demonstrated to humanity through experiments, but rather about the most inner human being, which hopes to be able to be implemented in the most practical way. Spiritual science does not want to overthrow the foundations of all previous world views, but rather to add something new to them: the view of a real spiritual life beyond the scientific experience, the realization of the spiritual nature of man.

For three to four centuries, the basic ideas of scientific thinking have dominated our views. Spiritual science is not opposed to these. It recognizes the great triumphs of the scientific world view, but aims to be more scientific than the latter itself. It does not want to back down from the so-called limits of human knowledge, but to arrive at the true knowledge of man. If it has been said that where supernaturalism begins, science ends, then spiritual science also aims to work scientifically in this field. In order to reach this goal, it must first adopt the standpoint of intellectual modesty. A comparison: if you give a five-year-old child a volume of lyrical poems, he will play with it, tear it up, and after ten to twelve years he will be able to use the volume in a meaningful way. We must believe in these dormant developmental possibilities in the five-year-old child.

The spiritual researcher now says that what lies within us is not limited to what has been formed by birth, inheritance and ordinary education. The forces of human nature are capable of development beyond that. Through intimate inner soul work, a person gradually learns to draw abilities from the depths of the soul, of which one has no inkling in ordinary life and [in ordinary] science. The principle here is that the person must methodically and constantly repeat the inner experiment, that he must persistently make an easily visible thought the guiding star of his consciousness. This self-made thought content is placed at the center of his consciousness, and he muster all his soul forces to set nothing but this thought content as his goal. The basis for this is intellectual modesty and belief in the possibility of development. After such an exercise in patience, we experience that human experience breaks away from the physical-bodily tool. One attains a life of thinking, knowing that it is not bound to the human body, that it flows in the spiritual-soul. It is a great moment when one can say to oneself: You live in the spiritual-soul. You then realize that there really are higher spiritual insights that go beyond the life between birth and death. Something is created similar to the ability to remember, an ability to imagine, a life that we can call prenatal life. This prenatal life comes to the soul as an experience, as an inner experience. Immortality is no longer something to philosophize about. The powers that others use for philosophizing are used by the spiritual researcher to develop new abilities and to gain different experiences. The willpower can also be trained. The spiritual researcher takes his path of development into his own hands and tries to exercise self-discipline. By deciding to incorporate this or that habit, the will is cultivated. This realization will perhaps be taken up by many, as, for example, the realizations of a Copernicus or a Giordano Bruno were taken up when mankind still believed in the boundaries of the firmament.

Those who become spiritual researchers themselves gain a new overview of the world and a deep knowledge of humanity. Not everyone can become a spiritual researcher. But in the spiritual worlds, everyone can penetrate due to today's world development.

How can spiritual science enrich the life of education? A practical experiment has been conducted at the Waldorf School in Stuttgart. There is much talk today about the need for change in teaching. Nevertheless, it would be historically ungrateful and historically untrue to say that educational science is the furthest behind in scientific life. When I started to put my ideas into practice at the Waldorf School, it was my conviction that it was not education as a science that was primarily in need of reform, but that we needed a worldview that could directly inspire all art and thus also education, so that we would be able to apply the excellent principles of education that already exist everywhere.

Spiritual science does not merely speak to the intellect; it encompasses the whole human being. Above all, a thorough knowledge of human nature is necessary. One can only penetrate into the real life of a human being through spiritual science. Through it, we acquire the ability to observe the human being from the stage of life when he changes his teeth. Only through spiritual science do we actually develop a more subtle power of observation. This teaches us to recognize how, in the first seven years of life, the human being is a purely imitative creature. An example: a five-year-old boy has stolen money from the drawer. The parents are deeply saddened. Unjustly so. The boy has just seen how the mother always takes money out of the drawer.

Let us pick out something else. When the child reaches seven years of age and gets his second teeth, this also marks an organic, internal turning point. If one has learned to observe the spiritual and soul forces, one learns to recognize how the forces have reached a transition point here (Goethe's law of metamorphosis). In this year, human ideas begin to form in the child in such a way that they can be absorbed by the ability to remember. The forces break away from the organism, become soul-spiritual and appear as a separate power of imagination. These observations are as soundly based as chemical observations.

They show that the abilities that the child develops through play up to the age of seven reappear later, but only in the twenties. In the meantime, they remain, so to speak, below the surface. In the meantime, the forces are used to gain life experience. From the age of seven, play becomes social play. Individual play only comes to life again in the twenties as the power of life experience.

It is very nice when educational principles say that you have to draw out the dormant powers in a child. However, it is not the principles that are important, but knowing what can be developed in a child.

After the seventh year – approximately – the instinct of imitation is joined by the instinct of authority. Anyone who knows human nature knows that from the change of teeth to sexual maturity, there is a predisposition for devotion to an external authority.

The ninth year becomes the Rubicon again. The child breaks away from his surroundings in his inner consciousness and distinguishes himself from them. He distinguishes himself from his authority, but surrenders to it in love.

These experiences must be taken into account in practical teaching. The first actions in primary school must be geared to the will, not to intellectuality. One penetrates to the conventional by way of art. Thus, writing is best developed out of drawing and painting.

Other experiments have been made at Stuttgart. We have created a visible language. The movements of the larynx, as seen by supersensible vision, are translated into soul-inspired gymnastics (Eurythmy), in which every movement is the expression of a soul or spiritual process. The languages that a child is to learn should be presented to him as early as possible. In lively interaction with the teacher, we teach English and French to seven- and eight-year-olds, so that the child grows up with these languages. We teach languages because we know that this develops the whole being of the human being.

Between the change of teeth and sexual maturity, one should not yet reckon with the child's power of judgment, but teach him every idea figuratively. If, for example, one wants to present the immortality of the human soul to the child conceptually, one can show the development of the butterfly. But it is essential that the teacher himself believes in the image presented.

From the age of nine, the child begins to separate from the environment. Now we can appeal to his independent judgment.

The spiritual science therefore reads the curriculum from the observed development of the child. It takes the world as it really is, and is therefore something eminently practical. Technical questions, such as determining the number of pupils per class, take a back seat. When the teacher has fulfilled his task, the necessary individual treatment of each pupil will not suffer, even with a large number of pupils. The pupils will individualize themselves.

(The speaker made the aside that he had predicted the world war as early as the spring of 1914, when all cabinets believed that world peace was secured for a long time to come.

We must approach practical life from an inner experience. The next generation must not be in the same condition as the generation that brought the misfortunes of the last years upon Europe. Anyone who has studied education from a spiritual science perspective knows that spiritual life must be placed on its own. This brings us to the social significance of the whole question.

Today the world is more anti-social than ever. It is necessary to recognize that the spiritual life can only develop if it is placed under its own administration.

Spiritual science recognizes that new movements, which have previously slumbered latently, are each pushing from the depths of humanity to the surface. Such phenomena are not explained by the law of cause and effect. For example, what is called democracy emerged for the first time in the 15th century and has since developed more and more. If we are sincere in our belief in democracy, we must separate from it everything that has nothing whatever to do with it. Only those matters which affect every adult in the same way can be administered democratically: public legal matters. But the spiritual life cannot be governed by the State. It must be placed under its own administration. Those who direct the spiritual life should also administer it.

The same applies to economic life, which can only be judged by people who are experts in the field. This too must be removed from democratic administration. It must not be governed from a central office. Separate administrative organizations must be formed from the circles of consumers and producers.

This threefold structure of the social state is not a parallel to Plato's tripartite division into the warrior class, the teacher class and the breadwinner class. Rather, each individual must be involved in all three. Our present chaos stems precisely from the fact that people stand side by side. In threefold socialism [social organism], however, they are to develop their powers organically.

In the unitary state, the words equality, freedom, fraternity remain a lofty ideal. In the tripartite socialism [social organism], in which everyone is organically connected to all three links, they can be realized. Freedom will prevail in the spiritual life; the democratic administration of the legal life will bring equality to everyone; the self-reliant economic life will flourish in fraternity.

• 1. The transcript of this lecture was found in the Federal Archives in Bern among the files relating to Rudolf Steiner's application for naturalization. It is assumed that it was written by a man named von Bircher on behalf of the Office of the Attorney General of Switzerland.

First of all, I would like to express my warmest greetings to you, who have come here as the teachers from our immediate neighborhood. I am convinced that those who take an active interest in our Goetheanum and everything , will join me in wholeheartedly welcoming you on behalf of this Goetheanum and its workers and in expressing our great joy at having you here as our guests.

It has been suggested that I should discuss a few things that have emerged, and in some cases already been put into practice, in the wake of our spiritual scientific endeavors for the pedagogical arts and for the school system, before our eurythmic performance.

But before that, let me make a more general comment.

You see, what is to emerge from our anthroposophically intended spiritual science in pedagogical and didactic terms still has, in principle, few truly understanding representatives in the world today; it has all the more uncomprehending opponents and just as many people who, due to the general state of mental sleep of humanity today, are indifferent to such endeavors. But just in the very last days, things have happened that may be considered as, I would say, a sign, as on the one hand, so to speak, through lonely personalities from the whole breadth of our civilized life, the outlook is opened up to what is to happen from this Goetheanum building in Dornach. I must describe it as an important fact, even if only as a symptom, that the old professor Spitta in Tübingen, who is so well known to us, and who has concluded his teaching activities in these days, has given his last lecture in such a way that it culminated in a discussion of the most eminent spiritual-scientific truth: the truth of repeated earth lives. But not so much that this university teacher, at the solemn moment of the conclusion of his university career, once again professed what he had actually held all his life – that does not even seem as significant to me as the other thing, that he said at this lecture: Gentlemen, just imagine what it would mean for human knowledge and, above all, for human action in the future if this view were to become more widespread. It is a significant mark of a man who has grown old in science and in the philosophy of the present day when he concludes his teaching career with such a confession! For one can well imagine that the terrible events of the time have made a very deep impression on such a personality and that precisely such a personality, in lonely thought, feels the need to say what could help today's declining humanity from the spirit, from the soul, which in turn could lead to a revival.

You see, that is what I would like to say from one side: wherever there are discerning, feeling souls, the views that are represented here in a scientific context and that are also expected here to flow into all civilizational life of our time, can be seen at least as intuitions, which from here want to be represented in a scientific context and which are also expected here to be able to counteract the decline with a new dawn.

But these are flashes of light that arise in isolated places. Those who observe them will perceive them as rare flashes of light, but they will recognize from them the striving, especially among the best of our time, for a renewal of spiritual life from very, very deep sources of the soul. This is, however, opposed by what arises today out of a certain not only drowsiness, but, to put it mildly, out of an enormous superficiality of our time; which arises out of a superficiality that often leads to frivolity, especially in circles that are publicly active in journalism, with regard to the great questions of existence and human life. And after I have shown you a flash of light, I would also like to show you, so to speak, some of the shadows, which, however, do not occur in isolation, but are widespread. I could cite hundreds of facts in support of the last assertion; but I will now present only one particularly characteristic one.

One of our English friends has endeavored to arouse interest in London for what is to take place here in Dornach. He tried to place a very truthful and objective little article in what appears to be a respected journal – there are many such journals and newspapers at present. The journalist, who listened to the matter, with whom the gentleman in question was, a journalist from London, was very friendly and extremely accommodating. He promised to advocate the matter in such a way that a visit from about as many people as are here today to give us the pleasure of being here should be arranged from London. The journalist in question then said something about how transformative what he had been told was. I would like to read you something about this transformation as a document of the frivolity with which people speak today of that which they do not know — for the journalist naturally had no idea of what is going on here in Dornach. Something like this shows how little people today are inclined to respond at all when something wants to assert itself from a source that honestly believes it can counter decline with an ascent. So the following appears in a London magazine as the result of this interview, which the journalist conducted favorably:

Remarks and comments

A School of Spiritual Science

A School of Spiritual Science has been established at the Goetheanum in Dornach, near Basel, Switzerland. The building itself exemplifies a new concept of art initiated by Dr. Rudolf Steiner. It is planned to organize a trip to Basel to visit it, and Dr. Steiner has promised to personally instruct the participants during the ten-day visit, which is to take place in August. Assuming that the trip takes four days, it will be possible for the participants to recover from the shock of the first sight of Dr. Steiner's creation during the remaining six days. Assuming that no one who can make the journey wants to miss out on what we expect will be an interesting experience, we will provide an illustration of what awaits participants at the end of their pilgrimage, and if any of our readers are going to travel, we hope that they will do us the favor of sharing their impressions with us upon their return.” [«The Architect», No. 34, London July 16, 1920]

So you see, this is how you treat something you don't know. This is the mood of the world today, these are the difficulties we have to fight against.

Now, my dear attendees, spiritual science is there for many and it should – this will be shown above all in our autumn course, which is to open on 26 September – exert a fruitful influence on all possible branches of spiritual life. In spring, a more limited course here already showed how the medical-therapeutic field can be enriched by spiritual science. And it is the same for the most diverse fields. The outer form of the building itself is intended to bear witness to what can be artistically attempted through spiritual science that can be absorbed into our perceptions. But today I want to speak to you about the consequences that spiritual science can have in the field of education and teaching. I am not speaking to you about some kind of program that we would not give a damn about, nor am I speaking to you about some kind of theoretical pedagogical discussion. I am speaking to you about something that has already been put into practice during the school year at our “Freie Waldorfschule” in Stuttgart. This Free Waldorf School in Stuttgart was founded by Emil Molt. Its initial aim was to bring to life in practice what can arise from a development of what can be found in our spiritual science, above all, for a real understanding of man and thus also of the child.

You see, it is particularly important to me that we already have a year of real school practice behind us. I attach particular importance to this because all of this spiritual science, as it is to be brought into the world from the Goetheanum in Dornach, would basically be nothing more than just another sectarian movement or some worldview theory or the like — there are already many such beautiful things in the world — if something else were not there; if this spiritual science, in particular, did not want something completely different from everything that comes into the world in this way. This spiritual science does not want to produce ideas for a new world view; this spiritual science does not want to be some kind of theory or even a new religious confession, as it has been slanderously accused of — the latter least of all. What it wants to be was not originally conceived with reference to any religious confession, but rather it was conceived with the scientific way of thinking and attitude of our time in mind. It was conceived as that which can be brought forth by the human spirit and soul in the form of knowledge, just as natural science, which has been so fruitful for our time, has been brought forth as knowledge for physical life. And this spiritual science is based on the fact that if one applies the right methods, which I have described in my books “The Secret Science in the Outline” and “How to Obtain Knowledge of Higher Worlds?”, one is able to gain just as certain knowledge, so enclosed, contoured knowledge about soul and spirit, as one can gain through the scientific methods of the present for the physical world.

However, the work that needs to be done to arrive at spiritual scientific knowledge in a truly methodical way is no more comfortable or easier than the work that needs to be done in a chemistry or physics laboratory, at an observatory, or in a clinic. Just because people imagine that anthroposophical researchers are people who conjure up all kinds of ideas that can be had quickly, that are quickly drawn from the imagination - just because people imagine this, that is why they misunderstand the paths that are to be taken from anthroposophy into the spiritual world. If one familiarizes oneself with the way in which man, in a self-education of his entire being, can alone come to open up within himself views of the spiritual world that are just as exact and certain as the results of natural science; only if one informs oneself about how long it takes to research relatively small, insignificant truths that are added to external-physical knowledge - let us say, for example, for the doctrine of human sense, for human anatomy or the like; only if one realizes how decades of research are often necessary for the most trivial little things in the field of spiritual science: then one will learn to understand that research in this field is by no means more convenient and easier than research in the clinical field, in the observatory, in the physics or chemistry laboratory. But today one does not yet have the will to accept that there can be such research into the mind and soul.

The intentions that have emerged over the last three to four centuries, and particularly in the 19th century, for scientific knowledge have been great and powerful. And I do not need to tell you what this scientific knowledge has brought to the world. But there is one thing I would like to mention: that anyone who stands firmly on the ground of our anthroposophically-based spiritual science will be the very last to disparage anything legitimate in scientific research. Because that is the first thing to be considered: that only those who are not dabbling or even lay in the scientific work of today can stand firm in the field of our spiritual science. Only when one has acquired scientific conscientiousness and scientifically rigorous research methods in the laboratory, in the observatory and so on, when one has educated oneself to the exactitude of research, only then has one awakened in oneself the inner moral world-view that is necessary to become a spiritual researcher. In the outer world, as one says, one always has the rough reality before one, which corrects one. If I am a bad bridge builder in theory and calculate a bridge badly, then the falling train will teach me that I have built my bridge badly. And so the correction is always there if one wants to apply the laws seen by the spirit in the outer physical reality. However, the further we ascend from the lower foundations of physical reality and approach the actual research of mind and soul, the more precarious its exploration of reality becomes. And if you were as strict in judging a doctor who has to rebuild destroyed health as you are in judging nature when it corrects a bad mechanic by means of a crashing train, you would not be able to proceed in the same way according to today's view. Because as a mechanic you can be checked by nature. Whether someone has died despite or even because of medicine - that's where things get a little shakier! And when one reaches the spiritual and psychic spheres, one must bring with one's inner conscientiousness and, above all, the most earnest and strict sense of truth if one wants to conduct supersensible research, for then it is easy to mistake fantasy for reality.

But something very special happens when one acquires the method for spiritual research in this way through inner soul education and soul training. What happens is that one comes closer to the things of the world than one does as an external naturalist. For you see, that is precisely the remarkable thing about the more materialistic natural science of modern times: on the one hand, it places itself before the world of facts of the outer senses, but, by creating ideas for itself in natural laws, this outer sense world, it has increasingly become more and more intellectualized, theoretical, and divorced from reality, so that the newer researchers of worldviews no longer know how to connect the ideas they concoct with reality. They often research whether the ideas that man carries in his soul still have anything to do with external reality. This is the tragedy of the modern, scientifically oriented worldview: people may profess this worldview; they want to deal with reality, with mere external reality, and they come away from this external reality precisely through their ideas. They no longer have the living connection, the connection of the whole human being with living reality. They want to go for reality and grow out of reality. One arrives at abstract intellectualized soul content. And so it happens that the more man grows into materialism, the more he grows out of reality.

If one now sets out on the path of spiritual research, one immediately has the inner experience: you immerse yourself in reality; you do not just stand there looking at your object, but you immerse yourself in this reality with your entire soul life; you become one with reality. That is why spiritual science, as it is meant here, can never exist without one beginning to love and loving more and more the thing one wants to know. Spiritual science is at the same time something that, when it asserts itself in our soul, permeates us with love for the world; which cannot be at all, even though it strives for mathematical clarity in the formulation and shaping of ideas, without seizing the whole human being, the feeling and the will. Therefore, I may say: the practical testing of what follows pedagogically and didactically from spiritual science is actually the only thing that can be valuable to us. Because talking about something, no matter how beautiful the theories are, when you are alienated from what you are talking about: that is basically easy and is the task that numerous world-view people and confession founders set themselves today. What is wanted here has nothing to do with that. Rather, it is precisely this immersion in reality and especially human reality that arises quite naturally in the wake of this spiritual science through nature, through the essence of this spiritual science.

And so it comes about that, above all, what arises through this spiritual science is a more intimate knowledge of the human being itself. Such a recognition of the human being that the one who now stands before the developing human being, the child - before this wonderful world riddle that is born, that in the first days of its external existence shows us the wonderful construction of a physical organism out of the spiritual and soul in every moment , and then, as it grows up, shows us how everything is formed out of the inner being, out of the soul and spirit, that the person who is now confronted with this living mystery of the world, this developing human being, as a teacher or educator, grows together with his task in such a way that one can truly say: Spiritual science is then the fire through which love for education and teaching is directly awakened. That is the goal of all our striving here: to get to know the human being.

But we cannot get to know the human being without getting to know him as he is becoming. And if we really want to get to know the human being as he is becoming, then we even have to enrich our language with a new word. For those who look a little deeper into the reality of life, all the languages of European civilization have only one word for the fundamental fact of life, and there should be two! They have one word. Now, if we go back to primeval times, to those times of human life that only old documents speak of in a mythical way, then we find something similar to what we need again: when we speak of the eternal, of the indestructible in the human being, as opposed to the destructible, perishable body. We need another word to accompany our word 'immortality', which points to the physical end of life; we need the word 'unborn'. For just as we pass through the gate of death with our eternal, spiritual part and live on in the spiritual world – a different life that can be seen through by spiritual research – we also step out of the spiritual world before we are born or conceived here, down to this physical embodiment on earth. We not only pass through the gate of death as immortals, but also come through the gate of birth as the unborn. We need the word 'unborn' in addition to the word 'immortal' if we want to fully grasp the human being in his essence.

What I am hinting at here can be found in my writings, explained from all sides. I can only give you the main features, so to speak, because I want to show you what becomes of human life and human feeling if we want to make such a view fruitful.

Imagine a teacher who, like our Waldorf teachers in Stuttgart, has gone through everything that can be experienced when spiritual science is allowed to take effect on the soul. Imagine him standing before the developing human being, the child. He has not only a gray theory, he has this as a living purpose in life: he says to himself, “The souls have descended from spiritual worlds, these souls on which I now have to work.” And now, from the pedagogy and didactics that follow from spiritual science, knowledge is imparted to him about how these souls can be treated from year to year, from month to month. And I may perhaps give you an idea, since you are all educators of young people, based on a small detail, which in my case is the result of more than three decades of research. This idea, if it does not remain an idea, does not remain a thought, but when it becomes a living activity in the educator and teacher, it evokes a remarkably stimulating relationship between the teacher and the pupil, between the educator and the child to be educated. You see, today in psychology there is much talk about the relationship between the physical and the spiritual. And there are theories that say how soul and body are to interact. But these things are not studied. We do not have the method of spiritual science by which one can study these things. Because one has to study them in detail. You cannot talk about the relationship between the human soul and the body by rambling in generalities, but you have to know all the details. Details of the soul affect details of the human body. I will only hint at which of the individual ideas around which the matter revolves I actually mean.

We first observe the child before they start school. We know that they initially have what are known as milk teeth. From the age of six to eight, they then produce their permanent teeth. This is an extraordinarily important period in the life of someone who does not just observe the outer human being, but observes the whole human being through spiritual science. It is no coincidence that this period coincides with the one in which the child is handed over to the primary school. For what finally pushes through as teeth comes from forces that are present in the whole human being and are active in the whole human being; and that is, so to speak, the final point; when these second teeth appear, an end is put to something that has been active in the human organism until then. That which was active there has gone as far as the emergence of the teeth.

Now, anyone who observes human life more deeply will find that, from a certain stage of human life onwards, memory, and in particular the ability to combine and to imagine, takes on a very specific structure. What later becomes intellectual life particularly emerges from this stage of life onwards. And if we now follow what takes place in the soul and spirit of the child up to the point in time when the second teeth mainly shoot out, if we follow this quite appropriately, as one follows a natural object under the microscope, what becomes of the soul when the teeth are out? then you discover that it is the same power that first flooded and permeated the organism and then emancipated itself from the organism and became free in the soul to become the intellectual faculty.

You observe the child from the age of seven or nine, his life of soul and mind, and you say to yourself: What now emerges as mind has previously, when it was still in the subconscious, worked in the organism. That was active as soul in the body.

I will now summarize something for you that, as I said, is the result of more than three decades of research. You have observed in a very concrete way how the soul works in the body, although it does not appear in its original, natural form until the first seven years. This is how it is everywhere with our spiritual science. Based on strict research principles, it talks about the relationship between soul and body, not philosophically and rambling, but according to concrete results, how the individual soul, in this case the mind, first worked on the body. We follow how the mind works inside the body and gradually organizes the body until the teeth have erupted.

And so it can be done over and over again, and one can come to an understanding of the whole human body from the spiritual-soul realm. Here, theories are not constructed about the interaction of soul and body. Here, not only the human being present in a particular period of time is observed, but the whole human being is followed. One cannot ask: How do soul and body interact from birth to the change of teeth? For that which has been working there only appears externally from the seventh to the fourteenth year of life. Then a new epoch begins. And so, step by step, spiritual science is used to study what this human being actually is. This does not result in the abstract, grey theory of man that we are accustomed to finding in the usual textbooks and manuals; it gives us something that fills us with the realization of how we are filled with something in an individual, personal relationship with what we encounter in life and what interests us directly from life.

This opens our eyes to the development of the human being, the child: how the soul of the child develops more and more in the outer body. And this ignites the will to approach this developing child in the pedagogically correct way. Then one acquires the ability to say how the developing child actually stands in relation to what is to be offered to him.

You see, we teach our children to read and write. If we disregard certain primeval times of humanity, when reading and writing was still very close to human perception – I am only thinking of the old pictographic scripts – and look at our times, at our times of civilization – and we must, after all, live in them and educate ourselves in them – yes, what are our characters, what are our letters, if not something that is very far removed from the original, elementary, childlike experience! The child is actually introduced to a world that is quite foreign to him if he is to learn to read and write. It is not the same with arithmetic, because that is more human. Counting is much more closely related to the original and elementary human soul than reading and writing. Writing has developed further, and pictures have become signs through which one enters a foreign world.

Now, based on our essential insights into human nature, we have planned for our Waldorf curriculum that the child, by being educated and taught in the primary school in the beginning, learns to write from the artistic comprehension of writing and then learns to read from writing. So we do not introduce the child to foreign characters, but we seek out the way from the child's nature – which gives us spiritual scientific guidance to recognize it more precisely: How does the hand want to move? What does the hand experience when it makes a stroke, an action? We let the child draw. We let the child develop what is connected with its elementary nature; and only from that do we develop the written characters. So we start from life and lead to the abstract. We avoid bringing the intellectual element to the fore in any way. We start from life.

And we also start from life in such a way that, for example, we do not bring into the curriculum the kind of alternation that some people find so beneficial, where something different is done in every lesson. Instead, we work on a particular subject in the main lessons until the child has mastered it, until the child has understood it. Therefore, we do not have a curriculum of lessons, but for the main school subjects we have a curriculum that remains the same for about three months. Of course, this excludes languages and so on.

And then we try to fit everything that needs to be learned into the time when the child can develop the subject of its own accord. For example, we try to study everything that follows from the fact that what has been working in the organism at first, then stops working when the teeth change, coming to fruition from year to year in the eighth, ninth, tenth year. We observe what we can teach the child in a particular year, starting from the very first rudiments of observation of nature and historical life. We try to put into practice what is often said today, but which must remain abstract. The pedagogy that we have today is not to be criticized. I have the highest regard for what is available in the way of theoretical education and pedagogical instructions. I do not believe that we can add anything essential to that. But in what we can add from spiritual science because it is a living thing, that is in awakening the pedagogical approach, the didactic, in the utilization of precise human knowledge in the child. Thus, if guided by the insights of spiritual science, one can carefully study how around the age of nine a very important phase takes place in the child's soul. Until then, the child is actually always in such a state that it does not differ significantly from the environment. Around the age of nine, the child begins to differ from the environment to such an extent that from then on we begin to talk about plants and animals quite differently than before. And history lessons should only be taught in a fairy-tale or legendary way, in a pictorial way. They should only be taught at all – even in the very early stages – after the child has learned to distinguish itself from its environment, so around the age of nine.

Thus, through spiritual science, we strive to understand the human being in principle – not only in general pedagogical and didactic terms – and this shows us what we have to accomplish for the developing human being day after day. But all this still has something of thinking, of the conceptual, about it. Something much more important is the other.

Just think about what it means for education if you take the view that we have before us in man only the highest being in the animal series, and we have to develop in him what he receives through physical birth. Through spiritual science, on the other hand, the teacher starts from the basis that A spiritual being has descended from the spiritual world; it has embodied itself in a physical human being. It has brought spiritual substance from the spiritual world and combined it with what comes from the hereditary stream. We have this whole living human puzzle before us and have to work on its development. — How one is overcome by a tremendous reverence for the developing human being! For awe-inspiring stands before us, what the gods have sent down to us from heaven to earth.

And the second feeling that creeps up on us when we face the child is an enormous sense of responsibility; but a sense of responsibility that carries us, that really gives us strength and will to educate and teach. It is therefore something that can enter a person alive. I do not want to be misunderstood. What I mean is that what enters the human being as life – not as theory, not as theoretical pedagogy, not as doctrinaire pedagogy – that is what comes to us through spiritual science. For spiritual science does not just want to reflect the general life of the world in ideas; it wants to enable human beings to partake in this general life of the world. That is why things that arise from spiritual science play a role in educational activities that are based on it, and that we only really notice when we engage with this spiritual science.

We often find ourselves in a position where we have to say something to children that initially goes beyond their understanding when we teach it to them in concepts. Let us assume that we want to teach a child about the nature of the immortal human soul. Those who have experience know how difficult this is if we want to take the matter responsibly and reverently. Let us assume – I want to start from a comparison – we look at a butterfly pupa. We say to the child: Look, the butterfly will fly out of this chrysalis; you will see the butterfly when it comes out of the chrysalis. It is the same with the human soul; the human soul leaves the chrysalis of the body at the moment of death. You just cannot see this soul. An image presents itself to the children.

People often think that if someone does something in this way, it is the same as if someone else does it. Spiritual science shows us that this is not the case. If I have to think about it first to realize that the butterfly pupa with the butterfly flying out is an image for the immortal human soul, if I, because the child is more stupid than I am, I cobble together the image and bring it to him so that he can understand immortality – if you approach the child with this attitude, you are not teaching the child. Only if you believe in the image yourself, you are teaching the child the right thing. And I will be quite honest with you: for me, based on spiritual science, this is not a pieced-together image, but a fact; the human soul goes through what the butterfly shows in the image. And it is not my intellect that has found in this butterfly the image for immortality, but rather: at a lower level of nature, the same process is present. The image is made by nature, by the spirit of nature itself. I do not create the image, but I believe that in the butterfly emerging, nature's creative powers represent the same as the human soul leaving the body. I do not believe that the child is stupid and I am clever, but I place myself on the same level because I have honestly gained what I say to the child in consciousness. I must believe it to the same extent and in the same way that I want to teach it to the child. Then there is something imponderable, then it is really my soul and the child's soul, which at that moment are still connected by quite different forces than by the words that live in concepts and thoughts and theories. This connection with the developing child's soul through such things is often what matters.

And again we see how, in recent times, many things have been misunderstood in a one-sided way. People have striven more and more to teach children only what they can understand. But in so doing they descend more and more into the most dreadful triviality. Just think how banal and ordinary things would have to be presented in order for a child to understand them! And when you look at the method books that describe how to teach children, you will be horrified at the banalities you are supposed to inflict on children.

There is one thing that is so important and meaningful for human life that we simply do not know. When we get to know human life, it is like this: sometimes, perhaps at the age of thirty-five, we remember something we may have learned in the eighth year. If we have learned it correctly, from the right spirit, we know it as clearly as if it had happened yesterday. You also remember: You did not understand that, you accepted that on authority. — You felt that: I am younger, the teacher is older, he understands it, I do not understand it. Now, at thirty-five, the whole thing comes up again. Now you understand it because you have matured. Once people appreciate what it means when, in later life, you feel empowered by your own maturity to understand something that you used to believe only because you respected the person who told you, because he was an authority — if people would only grasp this, then they would also be able to appreciate what it means when spiritual science says: you have to look at the child as it develops up to about the age of seven, and you will find that the child is above all an imitator. It does everything that those around it do. This is a basic law of human nature developing during these years. You cannot educate by admonishment, but only by example, right down to the thoughts. Those who have impure thoughts in their childhood have a bad effect on children. For the souls have a subconscious connection. So, right down to the thoughts, everything is experienced by the child up to the change of teeth in an imitative way and is incorporated into the whole human being by imitation.

But then, with the change of teeth, with the entry of the intellectual part of the soul, begins what the human soul wants until sexual maturity: devotion to an honored authority. This should be said especially to our time, that it corresponds to a human law of development. The child can absorb truths during this time because it sees that the honored authority depends on these truths. Those who have not experienced absorbing truths out of a sense of authority, roughly from the ages of seven to fourteen, can hardly stand on their own two feet in life as independent and free human beings, for they have not developed the right relationship between people in their humanity!

Therefore, our educational philosophy is based on the fundamental principle that up to the age of seven, education and teaching should be based on imitation. The teacher in the primary school up to the age of fourteen then finds himself so isolated that he is the only authority. It has an enormous significance for life if one can later remember: Through your own maturity, you have now achieved something that was instilled during your school days. This gives a special strength. In this way, schooling and education have an effect on later life, when the teacher, through the authority that is taken for granted, teaches the child what he will only understand later. In general, it is easy and plausible for superficial observation: one only wants to teach the child what he understands. But then one makes people old early. One destroys life. One does not give the human being the right earthly substance for later life.

With these truths, I only wanted to make it clear how, not from theoretical pedagogy, but through what a person can become by permeating themselves with spiritual science, in the human relationship, that is achieved for the child, which we would like to add to what the pedagogy of the 19th century has produced in terms of the magnificent, in terms of very magnificent principles. Spiritual science wants to fertilize life out of the need of our time, because it is a recognition that permeates the human being completely in his innermost being. Therefore, this must be carried out in every detail. Our teachers and educationalists should work from the direct knowledge of the human being. Therefore, anyone who says that we want to introduce a new confession, a world view, into the school is judging us badly.

At our Freie Waldorf School in Stuttgart, whose top management I am in charge of and which I have to inspect from time to time, I said from the outset: It is impossible for us to bring the content of a world view into the school. Protestant children are taught their faith by Protestant pastors, Catholic children by Catholic pastors. Dissident children can remain dissident children. When a whole number of these children or their parents came to us and said: Yes, what you teach the children awakens in them the feeling that they should also receive a religious impulse - so the dissident parents came, not just those who belong to any confession; the present confessions do not manage to create such a strong religious need. We were forced to set up general religious education classes because the children educated in the anthroposophical tradition had a religious need arising from the spirit of our teaching and because the children of dissident parents did not want to send their children to religious education classes within a confessional framework. The children who receive these classes would otherwise have received no classes at all. And as I said, Catholic children receive Catholic religious education and Protestant children receive Protestant religious education. We can, because we do not want to bring a particular worldview into the school, be tolerant in the true, genuine sense in this regard. And this tolerance truly bears good fruit in practice. For what we are seeking is not to bring a worldview or confession into the school, but a practical pedagogy and didactics that can come from spiritual science and only from spiritual science. We have a purely objective educational interest in setting up our school and not in promoting any particular worldview. And anyone who claims that we promote a worldview out of our spiritual science, anyone who claims that, is lying. Only someone who knows how we want to serve nothing but practical life through that which, in the face of this life, does not stand in unworldly distances, but precisely through this knowledge, as I have just described to you, is connected with practical life, judges what we want correctly.

That is why we have included eurythmy in the curriculum as a compulsory subject. You will not think me so foolish as to object to the beneficial effects of gymnastics, which were rightly emphasized in the 19th century. But the time will come when people will think more objectively about these things. Then it will be found that gymnastics does correspond to human physiology; it introduces those physical movements into the child, into the human being, that correspond to the study of the human body. But we do not add to this, by contesting gymnastics – our eurythmy.

What is this eurhythmy? It is, first of all, an art, as presented here in public performances. But in addition, it also has a hygienic-therapeutic element and, furthermore, a strong pedagogical-didactic element. It is not based on some invented gestures - through random connections between external gestures or facial expressions and what is going on in the soul - but on what can be gained through careful study by what I would like to call, in the spirit of Goethe, “sensual-supersensory observation”. If we study the human speech organ more from within and see with our senses what takes place, not in movements or modulations, but in the potential for movement, then we can apply this to the whole human being, entirely in keeping with the principle of Goethe's theory of metamorphosis. Goethe sees the whole plant only as a more complicated leaf. What Goethe explained with regard to forms in his morphology and what will only be appreciated later, we try to apply functionally in human activity in an artistic way. We move the whole human organism or groups of people in such a way that it is derived from spoken language. That is, we make hands, legs and heads perform movements that correspond to the movement tendencies of the larynx and its neighboring organs. We make the whole human being into a larynx, so to speak, and thus create a soundless but visible language – not a sign language that comes from the arbitrariness of the imagination. We create a language that we transfer to the human being and his movements. It is formed just as lawfully – only formed through study – as it is formed by nature, which is carried out by the larynx and neighboring organs.

And when we have a short demonstration by children after a short break, so that the pedagogical-didactic element is also expressed, you will see that this eurythmy is not only an art but also, at the same time, soul-filled movement. Every movement is not performed out of physiological insight, but out of an understanding of the connection between body and soul. Every movement is inspired, as the sound is inspired. The whole human being becomes a speech organ. That is why it also reveals what can be artistically shaped in poetry. Today people have no idea that the content of prose is not the main thing in poetry. Ninety-nine percent of poetry today is superfluous! What poetry is based on either the shaping of language in the Goethean manner or on the rhythm of language – one need only refer to Schiller; many other examples could be cited. Schiller said that poems such as 'The Diver' or 'The Walk', for example, did not first live in his soul in prose, but rather something like music, something like a picture, something visionary lived in him. And it was only from this wordless-melodious, from the wordless-pictorial that Schiller and also Goethe formed the words, added them, as it were, to the wordless or musical or inwardly plastic. And so we are also compelled, when recitation is required, for example, to fall back on the rhythm of ordinary speech. For you will hear that the eurythmic presentation — as I said, the human being as a living larynx on the stage before you, moving — will be accompanied on the one hand by recitation and on the other by music. It can also be accompanied by what is not expressed with the poetry. But then it must not be recited in the way that reciting is done in our unartistic age, when the content of the poetry is simply taken from the depths of the soul. Rather, it is precisely the beat and rhythm and the connections that are formed in rhyme, that is, the actual artistic element, that must be expressed in the recitation. For eurhythmics could not be accompanied by the usual unartistic reciting of today. Therefore, eurhythmics will also have a healing effect on what is declining in our other arts.

Above all, you will be interested to know that eurythmy has an educational and didactic element. Gymnastics are excellent for people, but they only develop the outer, physical organism. As a compulsory subject in schools, eurythmy has an effect above all on what I would call the initiative of the will, the independence of the human soul. And this is what we actually need for the next age of humanity. Anyone who looks into the chaos of our social conditions today knows that, above all, people lack this soul initiative.

I have already said that the teacher and the educator cannot manage without the consciousness that can fill them with reverence, but also with responsibility: that they have to work on the souls that come from the spiritual world, but in such a way that the next generation enters the world in the right way. Anyone who looks at the world today already feels how important it is what we, as the next generation, bring into the world. And that is why one has such inner satisfaction when one can see how, without bringing a worldview into the school, our teachers, for example, treat anthropology in the fifth grade: not in a dry sense, not anthropological-theoretical knowledge, but in such a way that what one brings to the children as a first anthropology is permeated and warmed by the spirit. If you teach the children in this way, they begin to be present in a completely different way during the lessons; they establish something in themselves that will remain with them for the rest of their lives.

Likewise, I had the deepest satisfaction when our seventh-grade teacher developed history in this spiritual-scientific way in front of the children – but as I said, not spiritual science, but history treated in a spiritual-scientific-methodical way. In this way, what would otherwise remain more or less foreign to the children is transformed into something that the child knows directly related to its own being. And in this way a bridge can be built everywhere between what the child experiences from the developmental process of humanity and what can inspire the child to become a useful member of the future of humanity.

I wanted to begin with these few words before the eurythmy performances. And now, at the end, I would like to say once more: when I look at people like Spitta, at what can flow from a renewal of spiritual life, when I look at this and am moved to express a value judgment about spiritual science, let me express my joy. This joy is certainly shared by those here at the Goetheanum and those working from the Goetheanum who have set themselves spiritual-scientific, anthroposophical tasks. And I do not hope that it could be absolutely the only right thing to wish you, after you have had the kindness to listen to me for five quarters of an hour and after you will still have the kindness to watch the eurythmic performance and listening to what is played and recited — after that you will still need to recover from the “shock” you have suffered, according to the words of the English journalist, in a period of six days!

at the first Anthroposophical College Course at the Goetheanum

Question: How can we recognize the different temperaments in children and in ourselves?

Rudolf Steiner: I would like to say a few words about temperament, more to point out how, under the influence of the pedagogy that we want to cultivate in Waldorf schools, intellectualism and the other soul qualities gradually become an art of education. What is important is that it should not be a matter of mere skill or of pure science in education, but that it should be an art. This presupposes that one is able to observe the human being from all sides, that one has made a great effort to grasp the nuances of the soul life as revealed in the different temperaments. First more theoretically, then, as soon as one has grasped what you find in our anthroposophical literature in various descriptions of the temperaments, by applying it to life. In many cases, this is a method of convincing oneself of the truth that anthroposophy can help when it is seen in the spirit; it is a method of having life confirm it. Life's experiences will present themselves to us at every turn, showing how what is seen in the spirit - or even just appropriated by learning what the seer has seen - must then be transferred into life.

So it should be a more or less long path of one's own study of the human being, and I would like to say about the whole human being. When this has been passed on to the teacher, then what comes out at the end is something like a rounded handling of life. Let us assume that a teacher has been trained in the way I have only been able to sketch it out, in that he has looked into the being of the developing human being with certain glances, and he comes to teach after such preparation. Then the following can happen: he speaks with a child in class. This child, to whom he asks a question, will prepare to answer with a certain ease and indifference. The teacher has a certain idea of how the answer should be. The child easily decides to give the answer, gives an answer without showing that the decision is difficult for him. In the end, one has the feeling that —- one acquires a certain certainty in this feeling only by allowing what I have described to happen: Yes, that is an answer, it is approximately correct, but this answer came about because this child has forgotten much of what I have already taught. The answer is such that much more could be added to it. And I may be led to add much more. The child accepts this and sits down again. I am dealing with a sanguine child.

I ask a question of a second child. The child shows me as I get up that it takes a certain resolve to approach the question. So it allows the question to approach it, not moving its face back and forth, but looking at me quite rigidly. It allows the question to approach it. Now, after it has heard the question, it is silent for a while. It will take a special art to observe and evaluate such reactions in the right way when teaching in a game of questions and answers. Only after a certain pause, which is, so to speak, completely neutral, can you see an effort in the child to come to a decision, to formulate the answer. One will find that the answer is difficult for him, that the child has to struggle to formulate the answer. For such things one must be able to acquire the necessary sense of tact. And one will generally find that this child brings everything he can muster to give the answer. And one will notice from the child's whole bearing – especially from the fact that he probably lowers his face a little – that he is not entirely satisfied with his answer. One will therefore be able to notice anticipation and retrospective feeling, anticipation and empathy before and after the answer: one is dealing with a melancholy child.

You ask a third child a question. You may need to ask the question a second time, because you realize that the child has not fully understood it. The child barely takes in the question completely, you may have to make an effort to formulate the question again forcefully, and so on. Then the child does not make the gesture with his hand, but in his soul [Rudolf Steiner demonstrates the gesture]. It says something to you; there is then something in the words - you have to have a feeling for this - sometimes something that does not correspond to the question: you are dealing with a phlegmatic child.

Then a fourth child. It has long been noticed that this child is eager to answer and wants to be asked questions. You ask it a question and you can hear how the answer bubbles up. How it says something in some way beyond the answer that one expected. This has nothing to do with the method, or that the answer may not be given correctly, but it is a matter of the habitus, how the child behaves, namely that it pushes itself to do so. One must develop a feeling for what is going on in the sphere of temperament – because it is not at all the case that the child who pushes to answer and wants to be asked is much more knowledgeable than the other. Perhaps it does not even know as much as the phlegmatic child. It is not a matter of the method or something learned, but of the feeling habitus, the sentience habitus. There may be a very poor answer. Nevertheless, you can recognize the choleric child by the way he behaves. And so, if you observe the essence of the human being in the right, lively way – if you stand in front of the children in the first lesson, you can tell from their corresponding expression – if you are only able to assess them correctly – what temperament you are dealing with.

Of course, this is just one example. It can also be observed in other ways. What matters is that the educational theory gained from anthroposophy becomes an art of education, so that, just as the artist nuances in color, sees something in color that the other person cannot see, so one sees something in the child that the other person does not see and perceive, and so one must first become acquainted with the nature of the child.

Question: How can we influence the temperaments through colors?

Rudolf Steiner: I refer you to the booklet “The Education of the Child in the Light of Anthroposophy”, which was published many years ago. I will try to explain some of it to you.

Let us assume, then, that a child faces you at an early age as a choleric child. It will not take a game of questions and answers to figure it out, but it may show itself by kicking terribly at every opportunity, by throwing itself on the floor and beating itself. All these expressions are the corresponding ones in the choleric child.

Now, if you are a layperson, you will probably believe that you can tame such a child by placing it in a calming, colorful environment if possible. But that is not true. If you surround the choleric child with blue or dress him in blue clothes, then precisely because he has the disposition for it, when he is surrounded by this calming blue color, which he does not reject, he will act out his choleric temperament. He will become even more “z'widerer,” more rumbling. On the other hand, if the child is surrounded by red, the exciting red color, you know from other lectures that the complementary color is green, the green-bluish complementary color is evoked. The child, when constantly surrounded by red, has to make an effort internally to experience the complementary color internally and is not externally excited. So the same thing, that is what has a calming effect on an excited child.

On the other hand, you will have a good effect on a melancholy child if you get him to come out of himself by bringing him into a blue, greenish-blue environment; so don't be afraid that if you give him a calming, adoring environment, you will make him even more melancholy.

The point here is to really understand how it follows from the essence of man that you fight fire with fire. You see, it is always a matter of starting from the essence of man and using the knowledge you gain to approach life. But I would like to make it quite clear that a mechanistic view must be avoided when considering education as an art. And when we ask how we can influence temperaments by means of colors and such things, we must not fall into the trap of intellectual systematization. If education becomes an art, then one does not arrive at such intellectual schematizing. When dealing with color, one does not look at the temperaments, but in general one is more concerned with whether the child is an excited or an unexcited child. It may also happen, for example, that a phlegmatic child may have to be treated in the same way with colors as a melancholic child, and so on. In short, the aim is to develop a living art of education from a living science of education.

Question: Is it beneficial for children to look back as early as five or six years of age?

Rudolf Steiner: I do not know what prompted the question about children looking back. I also do not know if the question arises from experience. It seems so, because it is written here. I am actually surprised that this question has been asked, because I would have thought that such nonsense, having five- to six-year-old children look back, would not actually occur. As you know from my writings, looking back is practiced, in particular, from “How to Know Higher Worlds” in order to advance spiritually and to gradually arrive at a real spiritual view. And you can easily imagine what a profound effect it has on a person when such a review is practiced, when you consider that the other thinking, the one that runs along in the course of natural phenomena, is the thinking of ordinary consciousness. When we now, through a certain inner effort, try to formulate a review in such a way that we, as it were, go through the events of the day backwards from evening to morning, we snatch ourselves away from precisely this ordinary thinking and imagining and experiencing of things. We break free. And by doing this radically, in such a contrary way, we gradually achieve an inner emancipation of the soul and spirit element in the human being. Such practice provides a support for spiritual progress.

Now it could be meant – it is not clearly expressed in the question – that a review would be adapted for children to such an exercise, which is appropriate for spiritual progress in later life. That would simply be nonsense for the reason that one would introduce an absolute disorder into the relationship between the spiritual-mental and the bodily-etheric of the child. It would be plain to see that one was causing terrible damage. To allow such practices with children would mean that one would tear apart at a very early stage that which corresponds to the imagination, to feeling, to the will; that one would bring such disorder into the whole soul-spiritual-physical organization of the child that one would virtually develop the child, deliberately develop it into childish mental deficiency, into a kind of dementia praecox. If one hears about such things at all, if one becomes familiar with such things, it is important to know that they should not be used in a novelistic way, and especially that they are not only not intended for children aged five to six, but that it is nonsense to use them at all in people before sexual maturity. If the intention is to look back in such a way that the child is allowed to remember the events of the day, then such a thing must at least not be taken to any extreme. It may sometimes be necessary for the child to remember some kind of misbehavior or for them to remember a joy they have experienced for this or that reason, but to is something that is basically also a kind of mischief, albeit a small mischief, compared to when, for example, it is meant to suggest that the child should be doing spiritual exercises.

A question about a 23-year-old person with an intellectual disability: Is the disability connected to a past life and how should the person in question be educated?

Rudolf Steiner: In such matters, each case is truly an individual one and nothing can be said from the few details given on this note, least of all how the mental deficiency in question is connected with any previous life on earth. As for how to treat him educationally, that really depends entirely on what the person was like before. Above all, the person should be followed up in terms of education: What was done with the person before? Was no attention paid to the fact that there were abnormalities in the past? The real issue is that it is not possible for a young person of twenty-three to become feeble-minded unless it is due to an external necessity. Rather, the issue is that the things that preceded it should have been dealt with in the appropriate way. But to answer the question of what to do after he turns twenty-three, you would have to know the person very well.

Perhaps I may take this opportunity to come back to a few other things that have caught my eye during the course of the evening. First of all, the matter of the age of nine. It is indeed the case that the main epoch of the developing human being's life is from birth to the change of teeth, then again from the change of teeth to sexual maturity, but that between the ages of nine and ten there is something that intervenes in the child's life in an extraordinarily significant way. You know that the sense of self first arises in the form of a sense of self. This sense of self only emerges in the second, third, sometimes even the fourth year of life. It is not yet an actual sense of self, and this sense of self is not actually present in a transparently clear way even at the change of teeth. So you don't give the child something that is in line with his development when you introduce things that sharply challenge the child to separate himself from his surroundings, to have a strong sense of self. Everything that is perceived when one strongly separates oneself from one's surroundings, when one perceives another being as another, one should bring up as little as possible to the child up to the age of nine, but should guide the child in such a way that it perceives the outside world only as a continuation of its own being, so to speak. One should cultivate precisely this feeling, which does not separate from the outside world. One should educate the child in such a way that it can feel and sense what is outside, as if it were continuing into its own organization and vice versa. And only around the age of nine does a clear and distinct sense of self actually awaken. It is this sense of self that Jean Paul says is actually in the innermost sanctum of the human being and that only this sense of self actually allows one to feel the human being as such, the human existence inwardly. This sense of self awakens in the ninth year. And in this year, between the ninth and tenth year – these things are, of course, only approximations – the world also enters, the outer world; the child differentiates itself from the outer world, is allowed to differentiate itself of its own accord. It is then possible to approach the child with the simplest ideas and observations from the plant and animal kingdoms, no longer to bring things to the child merely in the form of fairy tales, legends or stories, but to really bring them in such a way that the child acquires possible ideas - I do not mean systematically as in science. That is what needs to be observed.

What cannot be emphasized strongly enough for the art of education is that one must not follow the mischief of introducing scientific categories into school life. Unfortunately, even the schoolbooks for the lower grades are often put together in such a way that their content is taken out of scientific books in its structure and direction. But botany, zoology and so on should not be taught to the child as if one wanted to believe that he should become a botanist or zoologist; rather, precisely because one assumes that he should certainly not become a botanist or zoologist, not in such a way that one presents him with all the raisins, but in such a way that one uses the aptitudes that the child has at that particular moment, and then helps them to break through. This is the result of a natural art of education, as applied in Waldorf schools: people are not trained according to a certain specialization, but they are made human beings. And if they then develop in one direction or another, it is because their original abilities have not been suppressed and can now develop in a certain sense. That is what makes a human being human.

Regarding the lecture by Rudolf Meyer, Berlin:

It would certainly be interesting to pursue the considerations that Mr. Meyer so beautifully presented in his lecture on the relationship between Fichte, Pestalozzi and Herbart from a psychological point of view. But let me just express a few thoughts about it.

It is extremely interesting that from the consideration of Pestalozzi one gets the idea that the successes that he had with his art of education are essentially based on the fact that he was, as it seems, an infinitely amiable personality, especially towards children, and that out of a certain childlike love he instinctively applied a highly perfect art of education.

It is a different matter when we look at what was happening around Pestalozzi. Here we do not get the impression that Pestalozzi would have been able to transfer to others the educational skills that he possessed through the inherent kindness of his personality. And if you look at the actual pedagogical principles, the more fundamental aspects, and not just at the extraordinarily charming descriptions that Pestalozzi gave of life with children – which can be extremely inspiring, especially for educators – but if you ask other people about the instructions he gave, you can see that he was not in a position to become aware of what instinctively worked in him as an educational art in a lovable way, so that he could have transferred it to others. Therefore, the love that Pestalozzi is shown is actually based more on the fact that this amiable personality speaks from all his writings, and what one feels when reading these writings triggers many educational impulses from within the human being. While - I only need to recall the instructions that Pestalozzi gives, one must teach very young children the parts of the human body in a way that is not at all natural. If you look at Pestalozzi's formulations in his art of education, you have to say: that is not suitable for inspiring other educators.

But something else is becoming blatantly obvious. It may well be that Pestalozzi also proceeded with young children as he describes it, and had great success; while another - even a direct student of Pestalozzi, we can prove that it was so - who followed the same instructions, now achieved absolutely nothing. The fact is that the important personality of Pestalozzi was not behind it. In the final analysis, it is not the content that is important in a pedagogical system that aspires to become an art of education. The pedagogy cultivated in Waldorf school lessons is actually about the fact that, under certain circumstances, even if the content of what is taught is based on false premises – it does not have to be so, but it can be so – it can nevertheless have an effect on the child in an appropriate way through the way the art of education is applied. One might say that in Waldorf education it is not so much the content of the teaching that is important as the way it is handled. This is because spiritual science is fundamentally not something that merely — that is not even the most important thing, in fact — but spiritual science essentially consists in the fact that it gives a living world view, that it allows what it gives as a world view to be truly experienced. That is why spiritual science is so poorly understood. Because, you see, in the sense of our spiritual science here – and I am saying this precisely with regard to spiritual science as the basis of a pedagogical art – it is certainly a mistake for someone to be a pure materialist, for someone to have materialistic theories; but one can also formulate materialistic theories very wittily. One can have spirit and be a materialist. And conversely, one can also be a spiritualist, a theosophist, an anthroposophist, who can reel off theories from spiritualism, theosophy or anthroposophy and be terribly spiritless in the process. Then it is a matter of the spirit of materialism, which, however, prevails, having to be valued more highly in the sense of a real anthroposophy than the spiritlessness of the anthroposophist, who schematically recounts everything that is theory or inanimate outlook on life. So that one can say: anthroposophy is directed towards the real life of the spirit. And this real life of the spirit really does enter the whole human being. In a sense, the spirit should be banished into what the human being does. And that is what makes the teacher, from the most profound level of his spiritual science, skilled in the art of education, which enables him to truly transform education.

This is what Rudolf Meyer presented so beautifully in his lecture and by which he measured the intellectualism of Herbart, who played such a great role in the education that we will hopefully soon have behind us and that we will very soon replace with a different one.

Today, you have also been presented with a very nice illustration of how Herbart's views were shaped by his inheritance. But there is something else that matters in the assessment of Herbart, namely how the selection has worked. For the culturally and historically important phenomenon is that one looks at this Herbart, who was purely intellectualistic, but who founded a comprehensive pedagogical school that then had an enormous influence on pedagogical work. It must be said that the fact that, of all the philosophers and other world-view thinkers, it was this intellectualist Herbart who was chosen by the fate of Central Europe to be the educational source of inspiration can be traced back to the entirely intellectualist tendency that the intellectual life of the 19th century took.

This can be made particularly clear with regard to Herbart by the following: one could point out, for example, as Rudolf Meyer has done very nicely, and one can also do so with other personalities, that Schiller's “Letters on the Aesthetic Education of Man” are also a kind of pedagogical impulse. Schiller, who so magnificently portrays how, on the one hand, man tends towards intellectualism and, on the other, towards mere sensual-physical instincts, points out how man follows the necessity of reason in logic, in the intellectual, and how he follows the necessity of the senses in ordinary life. And then Schiller presents beauty, which is the balance between the two, which one achieves by being able to follow the spiritual not only logically in the intellect, but to already have it in sensual perception, so that one may also feel the pleasant as thoroughly beautiful. On the other hand, he demands that what one experiences sensually should already be spiritualized, so that it is elevated, that one experiences it as spiritual. Schiller therefore actually wants to create a balance in beauty between the intellectual and the sensual-illustrative or instinctive will. And basically he wants to permeate all of life with what emerges from people when they are educated for such a balance. In Schiller, we see how he wants to bring people to action through the spirit, how he works towards this balance between intellectualism and between the instinctive, that is, the dull-willed element, but one that is to be spiritualized, how he points out that the whole human being is to be placed in the world.

This is then contrasted with Herbartianism – yes, one can tell a whole story about it if one has experienced Herbartianism as strongly as it was experienced by people who spent their youth in Austria in the second half of the 19th century, where Herbartianism was proclaimed as philosophy from all the lecterns. It was only Brentano who introduced a change in this respect, but he was an isolated case. Herbartianism continued to be preached until the turn of the century, or at least until the 1890s, and everything that was achieved in the field of education, as you can see, is based on Herbart.

One of these 'Herbartians' was Robert Zimmermann, a very brilliant man, an important man and also a morally superior personality; but he was a Herbartian through and through. And he wrote a 'Philosophical Propaedeutic' for grammar school students. This “Philosophical Propaedeutic” also contained a psychology. In this psychology, there is the following sentence: Man experiences hunger or satiation through food not through something else, but through the ideas he has about it. So it is quite broadly argued that it does not depend on the real process behind the phenomenon of how hunger is transformed into satiation, but it depends - and now I quote almost word for word: if you have the idea of hunger at a certain moment of the day, this idea of hunger would be pushed below the threshold of consciousness by the opposite idea of satiation.

This replacement of nutrition with a purely intellectual process is something that has actually been included in high school psychology textbooks, and one can imagine how the minds of those who absorbed such psychology without knowing it had to be colored.

But I would like to draw attention to something else. Very briefly, I will touch on how Herbartian aesthetics stands in contrast to basically all other aesthetic worldviews that have emerged in Central Europe. When one speaks of aesthetics, then it depends on whether one speaks – I will say it now in general – of what speaks to you as beauty or what repels you as ugliness, that you essentially remain in the realm of taste judgment. Then one differentiates from this aesthetics – and this is what otherwise distinguishes aesthetics from the ethics found within Central Europe – that which, as will, impulsates the moral act or that which is sick in the will in the immoral act. What other people in Central Europe developed as aesthetics, what they selected from the direct impulse of the will, does not exist for Herbart's philosophical considerations. For ethics is only a special chapter of aesthetics. And just as in art, when two forms have something in common, for example, this is the summarizing, the harmonious element, so it is for Herbart in relation to moral judgment. He speaks of five forms: the relationship of action to action or action to thought, and the like, and he says: a strong action pleases next to a weak one. He looks at the aesthetic impression, not at the volitional impulse, and gives his judgment of favor the term “perfection.” So that in the case of perfection, it is not the volitional element that is effectively present in the human being as a volitional impulse, but rather he says: If I will more strongly one time and more weakly the other, I gain the aesthetic impression that the strong is more pleasing than the weak. Therefore it is predominant.

You see, what should be a powerful driving force is reduced to a judgment of liking or disliking. You then have the idea of wanting, of moral freedom, of right and of retribution. These five ethical ideas are therefore considered by Herbart, not by taking them out of the nature of the will, of ethos, but by observing, as it were, how man's action pleases or displeases when it is looked at. So you have here the task of at least guiding ethics, which should essentially arise from the will, on the way to the intellectual. I said that one must look at the selection process to see why Herbart was chosen by the fate of Central Europe. This is based on the fact that the age as such had to go through intellectualism, that the age as such demanded intellectualism.

Now, we have indeed gained a great deal through intellectualism. In Herbart's work, some dark sides and some light sides of this intellectualism can be seen. As Mr. Rudolf Meyer just mentioned, Herbart's ideas only found their way into elementary school pedagogy indirectly, not exactly directly, but all the more so into grammar school pedagogy. The only problem is that in the latter case, it remained an intellectual exercise and did not lead to a true art of education or to the proper practice of pedagogy. For what was this grammar school education? As you know, as a rule the philosopher in the philosophy faculty had to teach it as a subsidiary subject, not out of any great sympathy for it. And as for how it was practised – well, we would rather not talk about how education was practised at grammar schools. It was simply not possible to bring into the art of education that which draws from mere intellectual sources. On the other hand, we must not forget or overlook the fact that Herbart, who had such a broad impact and was so widely disseminated, had an enormously disciplining effect on thinking, that the inner weaving of thoughts does not follow pure arbitrariness but certain underlying laws, which is of course also true. And in this respect it did not really improve until Herbartianism gradually declined more or less only towards the end of the nineteenth century; on the contrary, it must be said that there was something disciplining in Herbart's philosophy , something that, even if it easily led thoughts into an even greater pedantry, nevertheless made this pedantry less unbearable than when the pedantry runs without an inner conformity to the laws of thinking. On the whole, it must be said that, in the 19th century, humanity's urge to discipline thinking inwardly came about, which then also had an effect on natural science until very recently and which has a certain significance. It must be said that in this respect Herbart certainly had a disciplining effect. But today we are faced with a challenge of the world, in the face of which we have to say: We will not get anywhere with such intellectualism. We can no longer, so to speak, substitute the idea of hunger and satiation – apparently it can only be one or the other – for the real process and thereby entrench ourselves entirely in our heads as in a fortress. We have to engage the whole person through what we do. In the course of this discussion about Herbart's intellectualism, I was constantly reminded of how the entire 19th century, especially in Central Europe, was dominated by intellectualism. This became very vividly clear to me many years ago in a conversation I had with the long-deceased Austrian poet Hermann Rollett. He was a remarkable personality. He was completely immersed in intellectualism. He could not imagine the world differently. He said that everything else was simply not proper, had no discipline of thought, one had to think intellectually, think atomistically, and so on. But he was terribly pessimistic, and he once said to me: “For our development as a civilization, as civilized people of the world, we have the prospect of ultimately wasting away in all our limbs and being only heads, being only a ball!” This was Rollett's world, and it was what led him to despair of the progress of humanity, because he believed that the limbs would atrophy more and more, that man would only roll along as a head ball, and that there would be such small bits of arms and feet sticking out. He painted this vividly as a picture.

But it is necessary, at least in a spiritual and psychological sense, to do everything from now on to prevent man from developing into a mere head person in the future. It must be understood that the spirit is not only talked about to him, but that it is banished from human life. But when the spirit takes hold of the whole human being in such a way that this whole human being also radiates the spirit into the social existence, then this is what the time demands of us with all our energy and what we must fulfill: the education of the human being not only as a head human being and towards some one-sidedness, but the education of the whole human being through spiritual science.

In September and October of this year, we held courses at the Goetheanum in Dornach that attempted to apply the anthroposophical perspective to a wide range of academic subjects and to various areas of practical life. The aim of these college courses was not merely to discuss anthroposophy as such, but rather to bring together experts from a wide range of scientific fields, artists and also practitioners of commercial, industrial and other practical life. was precisely that they should show how the anthroposophical point of view, the anthroposophical way of examining life and the world, can be used to fertilize the most diverse scientific and practical areas of life.

You are aware that today, despite the great triumphs fully recognized by spiritual science, in particular in the field of natural science, the scientist everywhere comes up against certain limits wherever questions arise that cannot be answered at all with the methods and means of observation recognized by official science today. Then one is inclined to say: Well, there we have insurmountable limits to human knowledge, to human cognitive power, and man simply cannot transcend these limits. Anthroposophical spiritual science is intended to show precisely how the research methods, the way of thinking and looking at things, which the more materialistically oriented scientific and life attitude of modern times has brought about, can be fertilized when one moves on to a completely different way of knowing, to a completely different way of looking at things.

And here I touch upon the point that still earns anthroposophy the most opponents and even enemies in the present day. Opposition to anthroposophy does not arise so much from certain logical foundations or from scientifically well-tested objections, but this opposition comes from a quarter that recently - whole books are now appearing, almost every week one, to refute anthroposophy - a licentiate in theology described it in the following way: He said that anthroposophy makes one angry, that it is unpleasant and unsettling. So it is not from logical grounds that a certain antagonism arises, but, one might say, from feeling. And this stems from the fact that anthroposophy does not simply accept the knowledge that has been developed by mankind to date, which is simply structured in such a way that one says: Man has inherited certain abilities for his cognition; he gradually brings these to light through his natural development; through ordinary education he is then further trained to become a useful member of human society - and so on, and so on. With what one acquires on one side, one now also approaches knowledge itself, scientific life. One then tries to develop different methods: methods of observation, methods of experimentation, logical methods, and so on. But if one looks at the whole methodology of today's science, it is based on the assumption that one has once achieved something in the normal in terms of cognitive power, and that is not exceeded. No matter how much one is armed with the microscope, the telescope, the X-ray apparatus and so on, one does not go beyond a certain level of cognitive ability, which is regarded today as the average human being. Scientific progress is made by developing this ordinary method of knowledge in a complicated way or in exact detail, but above all, it is not thought of in the way that anthroposophy does. It starts from what I would call 'intellectual modesty'. And that is precisely where it becomes provocative for people of the present day, who, to a certain extent, do not want to hear anything like that from the outset. But one cannot help but present the facts in an unembellished way.

You see, if a five-year-old child is given a volume of Goethe's poetry, all they might know how to do with it is tear it up. When the child is ten years older, they will do something completely different with the volume of Goethe's poetry. They will delve into what is written on the individual pages. Something has grown with the child. The child has matured. The child has brought forth from its depths something that was not there ten years ago. A real, not merely a logical process has taken place. The child has, as it were, become a different being.

Intellectual modesty, I said, must be shown by anyone who wants to become a spiritual researcher in the anthroposophical sense. At a certain moment in their lives, they must be able to say to themselves: just as a real process takes place with the child between the ages of five and fifteen, and just as soul forces that have not revealed themselves before actually do so after ten years, so can one further develop what the cognitive faculty and the soul forces are in ordinary life. One can move away from the scientific point of view that one once accepts as the normal one; one can undergo a real process in one's knowledge. One can also develop further that which most people today already regard as the end of the cognitive faculty and at most further develop in science logically or through experimental arrangements - one can develop this further by bringing forth further powers from within the soul. And the anthroposophical method is based on this bringing forth of the forces slumbering in the soul. It is based on the fact - I will characterize it quite concretely right away - that one completely subordinates to the will that which otherwise exists as thinking merely in reference to the external world.

So how do we actually think in everyday life? How do we think in science? We think in science in such a way that we abandon ourselves to the external world or to our experiences. We think, so to speak, along the thread of our experiences or of appearances. To a certain extent we apply our will to our thinking, in judgment and in drawing conclusions; but something entirely different arises when that which otherwise lives only instinctively as a thought in man, when that, if I may use the comparison, is taken up by man inwardly in self-education into his hand.

When a person has practised for years the art of placing easily comprehended ideas in his consciousness, when he has brought certain ideas (and I emphasize the term “easily comprehended”) into the centre of his consciousness entirely through his own will and not through stimuli from the outside world, and when he has then, again with the application of his full will, on such inner visualization, inwardly resting, diverting attention from everything else and inwardly resting on a complex of ideas that he himself has placed at the center of his consciousness, he can exercise the powers of the soul in a different way than one does in ordinary life and also in science. And just as a muscle acquires a certain strength when it is exercised, so the soul powers acquire a definite power through exercise. They are trained in a very definite direction when one applies these inner methods, these intimate soul methods that I have described, to oneself as a spiritual researcher. I have described these methods in detail in my book 'How to Know Higher Worlds', in my 'Occult Science' and in other books; there one can read in full detail what I now only want to characterize in principle. I have called meditation and concentration that which the soul undertakes with itself, which is an inward, intimate spiritual-scientific method. But I would like to make it very clear that these things cannot be mastered in a short time. It is rather the case that spiritual scientific research takes no less time than research in clinics, in chemical laboratories or at the observatory. Just as in these fields one must acquire methods through years of practice, so too must one, and with a strong inner power of concentration, greater conscientiousness, still bring the soul faculties out of the soul itself.

And then, when such methods are applied to the soul, the capacity for knowledge expands. Then one certainly comes to see how man can recognize quite different things than he can perceive through his sensory eyes and through the combination of appearances presented by the sensory eyes or the senses in general.

That is one way. It goes through concentration, through the power of imagination, and through this one arrives at inner beholding, at what I have called in my book 'Mysteries of the Soul', the human being's power of beholding, of beholding cognition.

One can also develop the soul powers in another way, indeed one must do so if one really wants to achieve something. We must also train that faculty, which you all know well in its simplest manifestation: attention. We do not relate to external life and internal phenomena merely by surrendering to them passively, but we direct our power of observation, our attention, to something in particular, which I might call, we carve out of our surroundings. Even when we are doing scientific research, we have to focus on something in particular and link the other things to it. Then, when you train this attentiveness through inner will, through the application of the most active soul powers, when you do exercises that make you aware of the power you use when you pay attention to something, when one practices this power of focusing, this ability to concentrate one's soul life on something isolated from life, over and over again, then one makes a remarkable discovery. Then one makes the discovery that one gradually develops more and more the soul power that otherwise only comes to us in what we call interest in the world around us. We pay more or less interest to the one object and less to the other. This reveals a gradation in our soul's behavior towards the inner world. This interest is accompanied by an enormous liveliness; it becomes such a liveliness that one can truly say: it becomes something quite different from what it is in ordinary life and in science. It becomes what one can call: one feels at one with things. The soul's powers gradually permeate the essence of things. And this experience of an increased power of interest goes even further. It now goes so far as to develop a special power that is otherwise only brought to bear in another area of life, but which, through anthroposophical spiritual science, becomes a power of knowledge.

We have arrived at a point where, if we express the realities that are within Anthroposophy and reveal themselves as such, we are quite understandably considered to be amateurs or fantasists when compared to the views of today. What at first is attention in itself is transformed into the power of interest with which one experiences so clearly how the whole human being can be drawn out of the world; how one does not first have to prove and hypothesize whether this or that wave vibration underlies red or blue, but rather one grows with red and blue; where that is further developed, which Goethe so ingeniously developed in the chapter “Sensual-moral effect of color” in his theory of colors, where man really feels his soul life flowing out into the world, so that his cognitive faculty becomes like a flowing out of his soul life into the world phenomena. And his power of knowledge is transformed into that which we otherwise call love in life. Love, through which we become one with another being, is present in ordinary life, I would say only in its beginning; through the soul exercises I have indicated, it becomes such a soul power that recognizes itself in the whole environment.

And so one can say – I can only hint at all this, in my books it is presented in more detail – by developing the imagination on the one hand, and on the other hand the power of attention, the power of interest, the power of love, which underlie the life of the will, new powers of knowledge develop, and the human being experiences an expansion of his knowledge. What is otherwise called the limit of knowledge and what is often described as insurmountable, especially by contemporary researchers, can only be transcended through the development of the soul's inner powers - not by arming the eye with the microscope and telescope or with the X-ray apparatus, but only by training the human soul itself, by developing that power of knowledge that takes us beyond the sensual and the combination of the sensual through the mind. What now reveals itself to the human being is not a second edition of the sensory world, but the real spiritual world. And by awakening in this way what works in him supernaturally as spiritual life – for that is awakened by these two powers that I have mentioned – by awakening this in himself and bringing it to real exactness, in a way that otherwise only mathematics can achieve, he is led beyond the world of the senses, not through speculation about atoms and molecules, but through direct experience and observation of what the senses present. And man comes to recognize that which underlies him as a supersensible world just as his physical body underlies him as a physical thing. Man comes to know the spiritual world.

The anthroposophical spiritual science that emanates from the Goetheanum in Dornach is not to be confused with the many attempts today to study the mind by imitating the methods that are otherwise used in laboratories. There are certain people — just think of spiritualism — who believe that today, through external actions, through external experiments, they can penetrate deeper into the essence of things; they would like to recognize the supersensible through sensory research. That is precisely the essential point: that the supersensible can only be recognized with supersensible powers. And since these supersensible powers are slumbering in man at first - because, as he is once constituted between birth and death, he must first become proficient in the sensory world - he must get to know through the development of supersensible powers that which goes beyond death and birth, that which belonged to him even before he entered into this existence through birth, that which he retains when he passes through the gate of death.

I will just briefly mention how, in fact, when man penetrates to this supersensible faculty of knowledge, regions are opened up that cannot be opened up in any other way, namely, precisely that which is beyond birth and beyond death. Today it is almost entirely left to the faith of the creeds to teach people anything about what is beyond death. But even our language testifies to the fact that we are actually proceeding in a fundamentally one-sided way in this respect. We have the word 'immortality'. Admittedly, it does not come from knowledge, but from faith. But this immortality only wants to speak of the life that is beyond death. Spiritual science shows, by opening up the supersensible worlds, that man was also present in the spiritual world before birth, or let us say before conception. And the fact that we do not have the word “unborn” testifies that we have not recognized a real spiritual science in the present. As soon as man penetrates into the supersensible world through knowledge, not merely through faith, not only the prospect of the immortality of his being opens up to him, but also of the unborn of his being.

I can only briefly touch on all this, because my task today is to show how this anthroposophical spiritual science – which is intended to be modelled on a very exact science, but which is also taken entirely from the human soul: mathematics – can actually lead to cognitive insights into spiritual and supersensible life. We draw mathematics from the inner being, and if one person is familiar with the Pythagorean theorem, thousands or millions of people could come and deny it, he would know the truth of the mathematical field simply by having this content in his consciousness. It is the same with the inner experiences of the supersensible, as they come to light through spiritual science. This spiritual science is already developed in many details today, and, as I indicated in my introduction, it can have a fruitful effect on individual sciences as well as on practical life. Although this spiritual science is already being actively researched in the field of medical therapy, for example, I myself held a course for doctors and medical students in Dornach this spring, in which I tried to show how spiritual scientific observations can lead to a much more rational therapy than the one we have today.

We have also founded institutions for practical life, such as the Futurum in Dornach, which is intended to be a purely practical undertaking and to found an association in which various branches of industry are united in order to make further progress in rational administration than time has brought us, which has led us so much into an economic catastrophe. Everything in practical life today testifies that humanity is at a boundary that must be crossed.

Now, I do not have to spread out today over the other areas in which spiritual science is already proving its fertility through the practice of life itself; I have to speak primarily about the fertilization that education, the pedagogical art, can experience through this spiritual science.

First of all, it should be noted that the knowledge and understanding that is gained in the way I have just described is not the kind that has been brought to humanity in particular in the last three to four centuries. This knowledge of the last three to four centuries, although based on experiment and observation, is essentially knowledge that is developed by the intellect and speaks only to the intellect. It is essentially head knowledge. The knowledge and insight that is gained through anthroposophical spiritual science speaks to the whole person. It not only engages the intellect, but it spreads out in such a way that what can be recognized there also permeates our emotional life. We do not draw a conclusion from our feelings — that would be an ambiguity, a nebulous mysticism. Knowledge is attained through vision. But what is attained in this way then has an effect on the human emotional life, it stimulates the human will, it leads the human being to develop this knowledge, this insight, into their daily life, so that it permeates them like a soul blood, which in turn communicates itself to the physical body's functions, impulses and practical life. And so we can say that the whole human being is affected.

And it is precisely for this reason that this anthroposophical spiritual science, when it permeates the individual, is a foundation for what the educator, the teacher, has as a task in relation to the developing human being. As you know, it is always emphasized today that the art of education must be based on psychology, on the study of the soul. But if we look around at what is considered psychology by our contemporaries, we have to say that the many judgments and discussions that take place show how much it is all just empty words, how little this contemporary science, which has achieved such great triumphs in its research into the external world, can penetrate into the actual knowledge of the human being. This is the peculiarity of anthroposophical spiritual science: it does not acquire this knowledge through external experimental psychology – although nothing should be said against this, because its results only become truly fruitful when they are also fertilized by anthroposophically oriented spiritual science. What one must penetrate in the science of the soul, if one wants to become an educator, a teacher, one acquires by allowing oneself to be seized by anthroposophical spiritual science. One learns to recognize what actually lives in the human being as body, soul and spirit when one approaches the anthroposophical methods and through them inwardly grasps the human being.

I have already described how anthroposophical spiritual science strives to inwardly grasp what lives in our environment by means of its special methods of knowledge. But we must penetrate to the core of the human being, especially if we want to treat him pedagogically. And here it is a matter of the fact that our time cannot at all build a bridge between the soul-spiritual on the one hand and the physical-bodily on the other. All manner of psychological hypotheses have been put forward, ranging from the interaction of body and soul to 'psychophysical parallelism', in order to explain the mystery that lies before us in the relationship between body and soul or the spiritual-soul and the physical-bodily. But our psychology, because it does not use spiritual scientific methods for research, is not at all so far advanced that it could provide any basis for real pedagogy, for the real art of teaching. And I must point out something here that I only hinted at in my book 'Von Seelenrätseln' ('On Soul Mysteries'), but which is the result of thirty years of research by me. I would not have allowed myself to express it earlier, what I now have to say and what I hinted at in that book after thirty years of research. It is that today it is commonly believed that mental life is mediated only by the nervous system. The nervous system is regarded as the sole physical basis of human mental life. It is not! It can be shown in detail – and I have also hinted at such details in my book 'Von Seelenrätseln' – that only what we call the life of thinking has the nerve sense system as its physical basis and that the actual organ of the life of feeling in man is not the nerve sense system, but directly the rhythmic system, the respiratory system, the blood circulation system. Just as the nervous system underlies the life of thinking, so the rhythmic system underlies the life of feeling in the human being, and the life of will is based on the metabolic system.

These three systems, however, comprise all the inner processes that a person undergoes. The human being is a threefold creature. But we must not imagine that these three parts of the human being - the nervous-sensory system, the rhythmic system and the metabolic system - are juxtaposed. No, they are interwoven, and we have to separate them from each other in a spiritual-soul-like way if we want to see through the essence of the human being at all; because, of course, the nerves also need to be nourished. The metabolic system also plays a role in the nervous system, and also in the organs of the rhythmic system; but the organs of the rhythmic system serve only the will insofar as the metabolism plays a role in them; whereas insofar as they represent actual rhythmic movements, they serve the emotional life. And again, when our rhythmic being encounters something, when our breathing rhythm, for example, encounters our nervous system indirectly through the cerebral fluid, the interaction between the life of feeling and of imagination arises. In short, the human being is a more complex creature than is usually believed. Even that which one can ultimately have as the correct physical view of a person cannot be achieved with today's scientific methods, but only through inner vision, through growing together with the person himself in such an insight as I have described.

When one grows together with the being of a person in this way, when one sees the soul's activity in the physical body, then the growing person also presents himself in a new light. For someone who does not grasp things with a sober, dry intellect, but who can recognize the world through feeling, the growing child is a wonderful mystery as it reveals more and more of its inner life from day to day, from week to week, from month to month, from year to year. That which we cannot observe merely with the abstract faculty of knowledge, that which we can only observe if we ourselves can inwardly immerse ourselves in what is revealed on the face, what is revealed in the movements, what is revealed in the development of speech and so on, that can only be truly grasped with a knowledge that inwardly penetrates the outer world.

And such knowledge reaches us not only by grasping our intellect – with this intellect we then want to recognize externally the tasks that we should apply to educate and teach the child – no, anthroposophical spiritual science encompasses the whole human being. And in that it reveals the developing child to the whole human being in the interaction of body, soul and spirit, anthroposophical knowledge permeates our minds and our will — I would say in a way that is as natural as the blood, enlivened by the breath, permeates the human body. We are not only inwardly connected with the child through our intellect, we are also connected through our soul. We are connected through our will, in that we know directly: when we recognize how the child develops, we know what we have to do in this or that year of the child's development. Just as the air sets our blood in motion, just as the organism comes into its functions through what the outside world invigorates in it, just as it is seized by what the outside world accomplishes in it, so our soul and spirit are seized by such a living knowledge as we receive through anthroposophical spiritual science. And then, that which is developing within the human being as his individuality reveals itself to us, and we learn in an inward way to treat this individuality in an educational and teaching way.

Do not expect anthroposophical spiritual science to establish new educational principles. Educational principles, beautiful ones – I am completely serious when I say this – deeply penetrating pedagogical rules: the great educators have found them, and no spiritual science would dare to object to the genius of the great educators of the 18th and 19th centuries. But there is something here that needs to be pointed out very clearly.

You see, people say today, and have been saying for decades, that education should not be about just introducing something to the child; rather, one should develop what is in the child, his or her inner individuality. One should draw everything out of the child. In an abstract form, spiritual science must also say this. But precisely for this reason, spiritual science is misunderstood. If I want to make myself understood, I would like to recall something that I am using for comparison. It was in 1858 when the socialist Proudhon was accused of disrupting society. After the judges had reproached him with various things, he said that it was not at all his aim to disrupt human society, but rather to lead human society towards better conditions. The judges then said: Yes, that is what we all want, we want exactly the same as you. So spiritual science says: We want to develop human individuality. It has also been said in a certain abstract form for a long time that human individuality should be developed. But the point at issue is not to express such a principle in abstract forms; the point at issue is to really see this human individuality developing in a living contemplation, to really grasp the human being inwardly.

And now I would like to illustrate how the developing human being presents himself to spiritual science. First of all, we have clearly definable stages of life in a human being. We have a stage of life that begins at birth and lasts until about the age of seven, when the teeth change. Then, if one is able to observe correctly, a very intense change takes place in the human being – physically, mentally and spiritually. Then the development continues again until about sexual maturity, when a new change takes place. Within these individual stages of life, there are smaller stages. I would like to say that in each of these stages, we can distinguish three smaller stages that can only be properly obtained through observation that penetrates into the inner being of the human being. That is what it is about. Because what we want to know about the human being is at the same time the driving force for pedagogy, in that pedagogy should become art.

First of all, the first phase of life up to the age of seven shows us, above all, how the human being, as a spiritual, soulful and bodily creature, is entirely inclined to be an imitative being. If you study the human being in this phase of life and see how strongly he is predisposed to devote himself entirely to his surroundings, to carry out within himself what is presented to him in his surroundings, then you understand the human being. But one must be able to observe this concretely. One must then see how, for example, in the first two and a quarter years of life - these are, of course, all approximate figures - what occurs in the human being does not yet show itself as a real imitation, how organizing forces prevail inwardly, but But then, as the human being progresses in the third year of life, they show themselves in such a way that the human being becomes more attentive to his fellow human beings with these forces, so to speak directing these forces to what emanates from his fellow human beings. And then, around the fifth year, the time begins when the human being actually becomes an imitative being. And now one must be able to observe in the right intimate way what the relationship is like from person to person, and thus also between educator and child. One must know that this is profound for the whole human development, that this phase of life tends towards imitation.

For those who work with such things, I would say professionally, some of the complaints of a mother or father, for example, are on a par with that. They come and say: my child has stolen! - Well, one asks: Yes, what has the child actually done? He opened the drawer in the cupboard, took out some money, and - I am telling you a specific case - didn't even use this money to buy something for himself, but even distributed what he had bought among his fellow pupils! You have to say: Yes, my dear woman, at this age it cannot be called theft at all, because the child has clearly seen how you go to the cupboard every day and open the drawer; the child has done nothing other than try to do the same. It imitates that. In the first seven years, there is no other way to approach the child than to set an example for the child and let it imitate intimately what is to be brought to the child through education. Therefore, it is of such great importance for the first seven years of life that the educator, the parents, not only act as role models for the child in their outer actions, so that everything can be imitated, but that they also think and feel only what the child can think and feel. There is no boundary between the person with the child in his or her environment and the child itself. Through mysterious powers, our innermost thoughts are also transferred to the child. A person who is moral, who is truthful, makes different movements, has a different expression, walks differently than a person who is untruthful. This is something in the outer appearance, which is completely blurred in later life – but it is there for the child. The child does not merely see the morality of those around it through its ideas, but the child sees, through its movements, not with intellectual knowledge but through a subconscious knowledge that rests deep within, if I may use the paradoxical word, from mysterious hints in the way the person expresses themselves, what it should imitate. There are imponderables not only in nature, but also in human life.

Then, when the child has passed the age of imitation, what the child brings to school comes into play, and here it is particularly important to ensure that teaching and education really do help the developing human being to grow in terms of his or her individuality, humanity and human dignity. We have already made a practical attempt in this direction. The Waldorf School has existed for more than a year in Stuttgart, and there the lessons are taught entirely according to the principles that arise from this anthroposophical worldview and scientific method.

The Waldorf School in Stuttgart is not a school of any particular worldview. We are not interested in introducing anthroposophy to children in the same way that we would a religion. Oh no, that is not what we consider to be the main focus. We leave the parents and the children themselves entirely free, because it could not be otherwise in the present situation. Those who wish to be taught in the Protestant faith are taught by the Protestant pastor, those who wish to be taught in the Catholic faith are taught by the Catholic pastor; those who wish to have free religious education in line with their parents' beliefs or their own will receive such education from us. We cannot help the fact that the number of the latter - but not by our will, but in accordance with the current circumstances - is overwhelmingly large, especially in the Waldorf School. We have no interest in making the Waldorf school a school of direct world view, but we want to let what the anthroposophical knowledge gives flow into the art of education, into the practice of this educational art. How we do it with the child, not what we bring to the child, that is what matters to us.

And so we see that, as the child passes the change of teeth and crosses a significant point in life, the power of imitation continues to have an effect into the seventh or eighth year. The power of imitation continues to have an effect until about the age of eight. It is particularly strong in the child during this time, which is an element of will in the human being.

When a child starts school, we should not focus on the intellectual side of things, but rather take the whole person into account. I would like to explain this in relation to something specific. We take this into account in Waldorf schools. We don't start by teaching children to write by teaching them the letters of the alphabet. These letters, as they are written today, actually only speak to the intellect. They have become conventional signs. The head has to be strained on one side. We therefore teach writing by starting from drawing or even from painting visible forms. We first introduce the child to something that is artistic and then develop the forms of the letters from the artistic, from drawing, from painting. It is not so important to go back to the study of primitive peoples and their writing, which has developed in a similar way. Rather, one can trace the individual letters back to what one can make of them in terms of painting and drawing. But the essential thing is that one methodically starts from that which takes hold of the whole person, which is not just to be thought about, but where the will comes to expression. In what the child accomplishes through painting, the whole human being lives, so to speak, the whole human being becomes one with what the child can create. Then, on the one hand, what should interest the head can also be developed from what engages the whole person.

So we start from that which initially affects the child's will. And even what is expressed in an intellectualistic way in writing lessons, we first develop out of the will. Then the soul is particularly involved. The child feels something by first developing the form, and then letting the forms merge into the existing signs. Only then do we develop reading more out of what writing has become. So that, as I said, we appeal to the whole person, not just to the head. And it becomes clear when we carry out something like this, what a difference it makes whether you simply teach people from the point of view of the current external social life in that to which they have no reference, or bring them to that which you extract from their inner whole person, which is inherent in them.

During this time from the age of seven to sexual maturity, we see how the child's inner development is not focused on imitation – which continues to play a role until after the age of eight with the particular application of the will – but we now gradually see a completely different force entering the child's life. This is what I would call the natural sense of authority. This is something that is perhaps more or less mentioned today, but it is not properly considered. Just as a plant must have its growth forces if it is to develop flowers at a certain time and in a certain way, so the child must develop an elementary sense of authority within itself from the change of teeth to sexual maturity, because this belongs to its physical, mental and spiritual growth forces. It must rely on the teacher and educator, and it must accept the things that it then believes, that then approach it, that become the content of its feeling, its will, it must accept them, just as it in imitation, now it must accept them on the basis that it sees them in the behavior of the teacher, that it hears them expressed by the educator, and that the child looks up to its educator in such a way that what lives in the educator is a guiding force for it. This is not something that one can hope for through anything else, let us say in a more free-spirited time than today, which one is supposed to long for. No, one cannot replace what simply grows up with us through this elementary sense of authority, through devotion to the educator or instructor, with anything else. And throughout one's entire life, it has an enormous significance whether, between the ages of seven and fourteen, one has been at the side of teachers or educators in relation to whom one has developed a natural sense of authority.

This touches on a point where the materialistic view goes too far astray, for example when it says: after all, what does the individuality of the teacher do in its effect on the child! We should teach the child primarily through observation; we should lead it to think and feel for itself. I need hardly say that in some methods this has been reduced to the absurdity that we should only bring to the child what it already understands, so that it can analyze it in its own observations. I would like to draw attention to the following: In this phase of life, which I am now talking about, it is of particular importance what we accept on authority, what we take in out of a sense of authority, even if we do not immediately understand it, and that we do not just acquire what is tangible. For just as willpower underlies the imitation instinct in the first seven years of life, so between the seventh year and the year of sexual maturity everything that is memorized underlies the child's expressions. The child wants to memorize things under the influence of the sense of authority. And precisely what is said against the memory-based appropriation shows that, basically, all possible life practices are built on theories today, without taking the whole of human life into account.

Those who want to trace everything back to intuition fail to take two things into account: firstly, there are very broad areas of the world that cannot be made vivid. These are the realms of the beautiful; but above all, they are the moral and religious realms. Those who want to base everything on intuition do not take into account the fact that the most valuable thing, without which man cannot be, the moral and religious and its impulses, cannot be brought to man intuitively - especially not in these years of life - but that it must take hold of man supersensibly. In these years of life, when it is time, it can only do so through a sense of authority. That is one thing.

The other thing, however, is this. If you look at the whole of human life, not just a period of life in theory, then you know what it means when you are thirty-five or forty years old and look back on something you experienced in childhood, assuming it without understanding it at the time, because you said to yourself: the person who lives next to you as a teacher knows, it must be so. You accept it. You are in much older decades – it comes up again. Now you are mature enough to understand it. It has become a force of life. It is a wonderful thing in human life when you see something emerging from the depths of the human soul, for which you are ripe in later human life, but which has already been implanted in youth. It is a remedy against growing old; it is a life force. One has an enormous amount of what one has absorbed in childhood.

It is not a matter of demanding something out of some prejudice, of taking something on the authority of someone else, or of accepting something literally on mere authority, but it is a matter of demanding this for the sake of human salvation. Why do people today grow old so quickly? Because they have no life forces within them. We must know in detail what forces we must implant in the child if we want to see these forces emerge in a rejuvenating way in the later decades of life.

I will now give another example. Anyone who has a good understanding of how children play in the first years of life, up to around the age of five, and who pleasantly arranges their play according to the child's individuality, prepares something in the child that will in turn be expressed in much later life. To do this, one must understand human life in its totality. The botanist looks at the plant in its totality. What today wants to be “psychology” only ever looks at the moment. Anyone who observes a person at around the ages of twenty-five, twenty-six, twenty-seven, twenty-eight – or a little earlier – when they are supposed to find their way into life experience, find a relationship with life practice, become a skillful person, a purposeful person, anyone who can be properly and accurately observed, it can be seen how, in childhood play — between birth and about five years of age — the nature of the playing has announced the way in which, in one's twenties, the person finds their way into life as a practical person, as a skillful, purposeful person. In earliest childhood we bring forth what later comes as a flower, I might say at the root of development. But this must be understood from such an inner knowledge as anthroposophy offers, which delves into human nature. This must be recognized by observing the whole human being. We must, so to speak, if we want to be teachers and educators, feel the whole burden of the human being on us. We must feel what we can learn from each individual, what we can find in the child.

And so we know that up to the age of nine, a child cannot yet distinguish between subject and object in the right way. The outer world merges with the inner. Therefore, in these years, only that which lives, I would say, more in the form of fantasy, in images, should be brought to the child – so [should] everything [be designed] that one wants to bring as teaching in these years. Observation of plants, simple natural science, history can only be taught to the child from the ninth year onwards. Physical or historical facts that are not biographical but concern the context of historical epochs can only be taught to children after the age of twelve because only then can they be built upon something related in the child's nature. And again, one should not stick to the abstract principle of developing individuality, but one must really be able to observe this individuality from week to week.

This has proved to be a fruitful method in Waldorf schools and must be so by its very nature. When the teacher is imbued and enkindled by all that can be awakened in his soul and will, he enters into a quite different relationship with his pupils. I will again make this clear by means of an example. It is not only the rough line that extends from the educator to the child or from the teacher to the child, which is the result of the external materialistic way of observing, but there are always imponderables at play. Let us assume that the child is to be taught the idea of immortality at a suitable age. Now this idea of immortality can be very easily conveyed in pictures, and up to the age of nine one should actually teach quite pictorially. Everything should be transformed into pictures. But if you first develop the picture with your mind, if you proceed abstractly in developing the picture, then you do not stand in the picture. For example, you can say to a child: Look at a butterfly chrysalis; the butterfly crawls out of the chrysalis. Just as the butterfly visibly crawls out of the butterfly chrysalis here, so the human being's immortal soul escapes from the body. But if I have first created this image from my inner abstraction, if I am not present myself, if I am only adjusting everything for the child, I am not teaching the child anything. It is a peculiar secret that when one regards the whole of nature as spiritualized, as is natural in spiritual science, one does not merely adjust the image, but knows: What higher level than immortality is not conceived by my intellect but is modeled on things themselves; for example, the butterfly struggling out of its chrysalis is an image presented by nature itself. I believe in what I tell the child. I am of the same faith and conviction that I wish to instill in the child. Anyone who is observant can see that it makes a completely different impression on the child if I teach it a belief that I can believe in myself, that I do not merely present to the child intellectually and have stated because I am so clever and the child is still so stupid.

This shows what imponderables are at play. And I would like to mention one more thing. During the time at primary school, the situation is such that, initially, up to about the age of nine, what remains is the tendency to imitate what the predominant will is. But then something occurs for the child that teaches it to distinguish itself from its environment. Anyone who is really able to observe children knows that it is only between the ages of nine and ten that the child really begins to distinguish between subject and object, between itself and its environment. Everything must be organized with this in mind. But one would look at many things in life differently than one does, and in particular shape them differently than one does, if one were to see that in the same phase of life in which the child between the ages of nine and ten really learns to distinguish between its surroundings, in this phase of life it is indispensable for the whole moral life of the human being in the future that he can attach himself with the highest respect and with the highest sense of authority to someone who is his teacher or educator.

If a child crosses this Rubicon between the ages of nine and ten without this feeling, it will have a deficiency in its whole life and can later, at best with great effort, conquer from life itself what should be transmitted to the child in a natural way at this point in life. Therefore, we should organize our education and teaching in such a way that, especially in the class where the child crosses the Rubicon between the ninth and tenth year, we stand before the child in such a way that we really have something to offer the child through our own inner morality, through what we have in the way of inner truthfulness, of inner soul content, we can really be something for the child, that we do not just act as a model for it, that everything we say to it is felt by it as the truth. And one must establish in it the feeling that must exist in social life between the maturing child and the adult and the old person. The fact that this child goes through its reverence at this point in life between the ages of nine and ten is also the basis of what moral religious education is. Developing intellectuality too early, not taking into account the fact that the will must be influenced by images – especially from primary school onwards – and that one must not immediately penetrate into the abstract of writing and reading , nor does such an understanding of the human being provide those feelings and sensations that become useful when we want to teach the child moral maxims, ethical principles, when we want to instill religious feelings in it. They do not take effect later, nor do they work through a sense of authority, if we are not able to use the individual predisposition of the whole human being from the age of seven, for example, from the age of seven.

And so we can follow the development of the child in a very real way. Teachers and educators become pedagogical artists when they allow the knowledge they can gain about the human being through anthroposophical spiritual science to take effect in them. We do not want to create new, abstract educational principles, but we do believe that the human being's entire personality is stimulated by what anthroposophy can give as a spiritual-soul breath of life. Just as blood invigorates the organism as a matter of course, so spiritual science should invigorate those whose profession it is to educate and teach in such a way that they truly become one with the child and education and teaching become a matter of course. We would like those who enter the gates of their class to do so with such an attitude before the children in the Waldorf school.

Not because we want to add our two cents in every possible field, we also talk about pedagogical art, we also cultivate pedagogical art, but because we have to believe from our insights that a new fertilization is actually also necessary there. The phenomena of life have led to such terrible times that they demand a new fertilization. Not out of some foolish attitude or ideology, or because it wants to agitate for something, but out of the realization of the true needs of our time, anthroposophy also wants to have a fertilizing effect on the art of education. It wants to understand and feel correctly that which must underlie all real education and all real teaching. A true sense of this can be summarized in the words with which I want to conclude today, because I believe that if anthroposophy shows that it has an understanding for these words, the most inner, truest understanding, one will also not deny it its calling to speak into the pedagogical art, into the science of education. She does not want this out of some revolutionary sentiment, she wants this out of the needs of the time, and she wants this out of the great truths of humanity, which lie in the fact that one says: Oh, in the hand of the educator, in the hand of the teacher, the future of humanity, the near future, the future of the next generation, is given. The way in which education is provided, the way in which the human being is introduced to life as a becoming, depends, firstly, on the inner harmonious strength with which he can lead his life to his inner satisfaction as an individual. And this determines how he will become a useful and beneficial member of human society. A human being can only fulfill his destiny if, first, he has inner harmony and strength, so that he cannot be complacent about himself, but can always draw from this harmony the strength to work, the strength to be active and to feelings for his surroundings, and if, on the other hand, through his diligence, through his growing together with the needs of the time and the humanity surrounding him, he is a useful, a salutarily effective member of the whole of society. Anthroposophical spiritual science would like to contribute to making him such, for the reason that it believes that one can find a very special understanding of the human being in its way and thereby also a very special art of treating people.

Answering Questions

Rudolf Steiner: First of all, a written question has been received:

In what way should the individuality of the child be influenced by play?

The spiritual science referred to here should be completely realistic and never work as an abstraction and from theories; therefore, those questions that one is otherwise accustomed to answering, I might say, briefly, in a nutshell, cannot be answered briefly for spiritual science. But one can always point to the direction in which spiritual science sees. One will indeed come across it in the play of the youngest children. Play is most characteristic up to about the age of five. Of course children play afterwards too, but then all kinds of other things get mixed into the game, and the game loses the character, completely, I would like to say, of flowing out of the arbitrariness of the inner being. Now, if you want to guide the game appropriately, you will, above all, have to keep an eye out for what is called the child's temperament and other things that are related to temperament. The usual approach is to think that a child who, for example, shows a phlegmatic character should be guided towards the right path by something particularly lively that will excite them; or a child who shows a tendency towards a more introverted nature, such as a melancholic temperament – even if this does not yet appear in the child as such, but it may be there in the disposition – one would like to bring it, in turn, onto the right path by means of something uplifting. This is basically, especially as far as play is concerned, not very well thought out, but on the contrary, it is a matter of trying to study the child's basic character – let us say whether he is a slow or a quick child – and then one should also try to adapt the game to this. So, for a child who is slow, one should try to maintain a slow pace in the game, too, and for a child who is quick, maintain a quick pace in the game and only seek a gradual transition. One should give the child just what flows from his inner being. The worst educational mistakes are made precisely because one thinks that the same should not be treated the same, but the opposite should be treated by the opposite. There is one thing that is always particularly missed.

There are excited children. Of course, you want to calm these excited children down, and you think that if you buy them toys in darker colors, i.e., the less exciting colors, blue and the like, or if you buy them clothes in blue, it would be good for the child. In my little booklet 'The Education of the Child from the Point of View of Spiritual Science', I pointed out that this is not the case, that one should make the toys reddish for the excited child, and blue and violet for the careless child, the child who is not lively. Through all these things one will find out what is suitable for the child according to his or her particular individual disposition. There is an extraordinary amount to be considered. You see, it is commonly believed – as I said – that if you have a lively child, too lively a child, you should approach him with dark colors, with blue or violet; but you can see for yourself that if you look at red, at a red surface, and then look away at a white one, you have the tendency to see the so-called complementary color as a subjective form. So it is the complementary color that is inwardly stimulated. The dark colors are inwardly experienced by the light ones. Therefore, when a child is excited, it is good to keep its toys and clothes in light colors so that it is inwardly stimulated. So these things, too, may only be considered in such a way that one penetrates, as it were, into the inner nature of human nature and being.

Then I would like to point out that, as a rule, one does not meet the individuality of a child, or any individuality at all, if one listens too intently to the combinative aspects of the games. Therefore, from his point of view, the humanities scholar must actually consider everything that is a game of combinations, building blocks and the like, to be of lesser value because it is too much like an intellectual exercise for children; on the other hand, anything that brings more life to the child – appropriately varied according to their individuality – will make a particularly good toy. I have long endeavored to somehow bring about a movement for this - but it is so difficult in the present day to inspire people for such little things, seemingly little things - that more would be reintroduced the movable picture books for children. There used to be such picture books, which had pictures and you could pull on strings at the bottom; the pictures moved, whole stories were told by the pictures. This is something that can have a particularly favorable effect on children when it is varied in different ways. On the other hand, anything that remains static and requires a particular combination, such as a building-block story, is not really suitable for children's play, and building blocks are just one manifestation of our materialistic age.

Then I would also like to point out that when it comes to games, it is important to consider how much the child's imagination is involved. You can kill the most beautiful powers in a person by giving them, the developing human, a “beautiful” clown as a boy or a very “beautiful” doll as a girl - after all, they are always hideous from an artistic point of view, but people strive for “beautiful dolls”. The child is best served when the imagination itself is given the greatest possible leeway when it comes to such toys. The child is happiest when it can make a doll or a clown out of a handkerchief that is tied at the top to form a little head. This is something that should be encouraged. The activity of the soul should be able to be set in motion. If we have an eye for temperament, we will get it right, for example, by giving a particularly excited child the most complicated toys possible and a slow child the simplest toys possible, and then, when it comes to handling, proceeding in the same way. What the child does with himself is also of particular importance in later years. You can also tell by letting a child run fast or slow: you let an excited child run fast, and you force a casual child, a child who is lazy in thinking, to run slowly in games and the like. So it is a matter of treating like with like when adapting the game to the individuality, and not with the opposite. This will go a long way for those who really strive in this direction to treat children accordingly.

Question: What about introducing fairy tales to children? If we bring, for example, the image of the butterfly pupa and the butterfly, then we ourselves can believe in it; but if we tell stories such as about the Easter Bunny or Santa Claus, stories that we ourselves do not believe in but that make children so happy, does that have a damaging effect on the child, or is it harmless simply as an image?

Rudolf Steiner: It is only a matter of approaching these things in the right way. Of course, there are some things that you have to tell the child in his childlike way, and that will be the case with such things because the image is somewhat far removed from what it is about. But I certainly can't say, for example, that I don't believe in the Easter Bunny! So it's just a matter of finding the way to this belief. You'll forgive me for making such a frank confession. But I don't know of anything, especially in this area, that I couldn't believe if only I could find the way to it. The point is that where things are not as simple as with the butterfly, but more complicated, one must then also undergo a certain more complicated mental process in order to have within oneself the frame of mind that brings this to the child in the right, credible way. There is a meaning to the legend that lives on in certain parts of the Orient that when the Buddha died he was transported to the moon and there he looks down on us in the form of a hare. These things, which are originally contained in the deeper legends, point to the fact that deep natural secrets underlie things.

I would like to draw your attention to the fact that today such things are extremely difficult to judge. There is a very famous philosopher of nature, Ernst Mach. Most of you will know the name. Mach claims that it is no longer appropriate to teach children fairy tales or the like; this is not appropriate for such an enlightened time as ours. He assures us that he raised his children without fairy tales and the like. Now Mach has also given us a remarkable example of his inability to get to the human ego at all. Mach once said – I don't want to say anything against his importance in a limited area, where he has it; but we live in a time in which even a person like that can say something like this – he said: self-knowledge is actually something that is very far from a person, because he was once he was quite tired – he was a university professor – walking along, a bus had just come along, so he jumped in and saw a strange man getting in on the other side – as if the bus could have been boarded from the other side as well. He was amazed at that, but he just saw a man approaching, and he thought to himself: What kind of a neglected schoolmaster gets on there! Only then did he realize that there was a mirror on the other side and that he knew so little about his own outward appearance that he had not recognized his reflection. Another time, the same thing happened to him: he was walking along the sidewalk on the street and there was a mirror that was slightly askew, so that he also saw himself there, without immediately recognizing himself.

In this instance, he offers this as a kind of explanation of how little a person actually penetrates to his or her true self. He also regards this self-knowledge only from an entirely external point of view. He rejects fairy tales out of the same impulse. Now, of course, the fact is that, as the fairy tales are widely available today, it seems that one cannot cling to the fairy tales as an adult with inner involvement and a certain inner conviction; but that is something deceptive. If you go back to what is actually experienced, then you come to something completely different.

In this respect, it is truly regrettable that certain beginnings, which, according to spiritual science, have been pending for a long time, have not been developed at all. My old friend Ludwig Laistner had written his two-volume work “The Riddle of the Sphinx” in the 1880s. x», in which he proves what a foolish idea it is to believe that myths, sagas and legends came about because people made up something about clouds, something about the sun, earth and the like; that spring myths came about because the popular imagination invented them. Ludwig Laistner – in this respect his book is, of course, imperfect because he knows nothing of the actual state of mind of earlier people, which was more directed towards the real observation of reality – attributes everything to dreams, but at least he goes so far as to ascribe an experience, even if a dream experience, to every mythical construct.

Now, let us look at the dream. It certainly does not correspond to the kind of knowledge we have during the day, when we approach things through our senses; but anyone who studies the dream life intimately – of course, there is no need to stray to the side of the dream books – will see that the dream life is also an expression of a reality. You dream of a tiled stove, feel the heat radiating on you – and wake up with a pounding heart. The dream has symbolized an inner process for you. You dream – I am telling you real things – of snakes that represent all kinds of things to you; you wake up and have some kind of pain in your intestines; the pain in the intestines is symbolized by the snakes. Every dream is basically indicative of a person's inner processes, and a person's inner processes are in turn an expression of the great soul processes. Truly, the world is much deeper than we think in our so-called enlightened times. And anyone who actually studies fairy tales will find such significant psychology in them, for example, that there is already a way to believe in fairy tales, so that the degree of inner soul mood that I use to teach the child something from “Snow White” or “The Easter Bunny” or “St. Nicholas” is such that it can give rise to the very feeling that has a belief in me. I just have to be inwardly imbued with a relationship to the thing. Take 'St. Nicholas': St. Nicholas is definitely what leads back to the old Germanic Wotan, is actually the same as the old Germanic Wotan, and then we come to the World Tree, and we have a clue in the branch that St. Nicholas carries. It is this branch – the Christmas tree is hardly a hundred and fifty years old, it is still quite young – that gradually grows into the Christmas tree. You can see that there are inner connections everywhere. It is only necessary to find one's way into these inner connections, but it is already possible. And then there are quite different imponderables that extend from the mind of the teacher and educator to that of the child. I am not sure whether my answer quite meets the point of your question; it is something like this.

Question (not recorded verbatim): What is the relationship between psychoanalysis and spiritual science?

Rudolf Steiner: You see, in relation to many things, anthroposophical spiritual science is in a position where it has to speak. There are small circles and it forms a large circle; the small circle lies within the large one, but the large one does not lie within the small one, and mostly those people who have the small circles are the most fanatical. Anthroposophy is absolutely the opposite of any fanaticism. Isn't it true that there is a quarter or half truth in psychoanalysis? They try to extract the soul provinces and so on from within, the isolated soul provinces and so on. There is a truth in this, but you have to dig deeper if you want to find the actual basis. So that one can say, as we find with very many views, “Yes, but the other person does not return the same love for us, he finds that because one has to present it more comprehensively, one contradicts him.

I will remind you only of the shining example that is almost always given in most books of psychoanalysis. You will remember it if you have studied the material: a lady is invited to an evening party. The lady of the house – not the invited guest – is supposed to leave for a spa that very evening, leaving the master of the house at home alone. Now the evening party is taking place; the lady of the house is sent off to the spa, the master is back again, the evening party breaks up. The people are walking on the street. Around the corner rushes a droshky – not a car, a droshky. The evening party moves aside to the left and right, but one lady runs in front of the horses, always away, running, running, running, as the others also try and the coachman curses and swears, but she runs until she comes to a stream. She knows very well that you can't drown in the stream – she throws herself into it and is of course now saved. The people don't know what else to do: she is taken back to the house where she just came from, where the master of the house is, in which the lady of the house has just been sent to the bathroom.

Now, a real Freudian – I followed this from the beginning, was very well acquainted with Dr. Breuer, who together with Freud founded psychoanalysis – yes, a real Freudian looks for some hidden complex of the soul: In her seventh or eighth year, when the lady was still a child, she was followed by a horse; this is now a suppressed complex of the soul, and it is coming out. But things are not that simple. I must now apologize, but things are such that the subconscious can sometimes be quite sophisticated. This subconscious has been working in the lady the whole time: if only she could be with the man after the other one has been sent to the bathroom! And now she is getting everything ready – in her conscious mind, of course, the lady would be terribly ashamed to do this, she would not be trusted to do this in her conscious mind, but the deeper, the subconscious mind is much more sophisticated, much worse – she knows how to arrange everything, knows very well in advance: If she runs ahead of the horse and throws herself into the water, she will be carried back into the house because the others know nothing of her real intention.

Sometimes you have to look at completely different things. There is far too much artifice in the method of psychoanalysis today, although it basically points to part of the truth. It is simply an experiment with inadequate means, which is understandable from the materialistic spirit of the age, where one also seeks the spiritual first with materialistic methods.

I count it a special honour to be able to speak among you on the connection between that spiritually scientific outlook on the world to which I have devoted my life's work, and the educational activity, to which your lives are devoted. Let me begin with two introductory remarks. The first is, that what I now intend to say to you will, of course, have to be clothed in apparently theoretic words and phrases, for the simple reason that words are necessary in order to set forth our thoughts. But I say expressly at the outset, that it is not meant theoretically. For I should speak on this present subject least of all, were it not for the fact that I have always devoted a part of my activity to practical educational work, and indeed to the whole educational culture of mankind. What I want to put forward is definitely intended in this sense: it is derived from actual practice.

The second thing I would like to observe by way of introduction is this: The Spiritual Science, which I am here representing, is itself very widely and vehemently controverted and attacked as yet. And for the very reason that I represent this Spiritual Science, I can understand it well, if many an objection is brought forward at this present stage to one or other of the things I have to say. For in effect, the method which is adopted by Spiritual Science is new and unaccustomed from the points of view that still hold sway in modern thought. But it may be that the very way in which we are endeavouring to make it a real force in life, endeavouring to introduce it in so eminently practical a sphere as mar -of education, will contribute something towards an understanding, a way of approach to Spiritual Science itself.

There is no sphere in life that lies remote from the activity and interests of education. To one who has to work as a teacher or educator, the human being is entrusted at an age when he may still develop into anything in the wide world. And only when the teacher, the educator, is imbued with the very warmest interest in the whole life and civilisation of humanity, only then can he pour forth all that is needed for the teaching, the education of the child.

In bringing forward the particular subject of Spiritual Science and Education, I have this special reason: At this very point of time. Spiritual Science is intended as an element of thought and spiritual culture, to unite and gather up again the diverse spiritual and intellectual interests of mankind which have drifted so far apart in recent centuries, particularly in the 19th century. Through Spiritual Science, it is possible to draw together again into a concrete conception of the universe, all those things that have become specialised, without however failing to meet the demands of expert and special knowledge.

And to-day there is a very real reason to consider the relation of the Spiritual Science here intended, to Education. For Education, too, has had its share of the overwhelming influence that modern Natural Science, with its attendant triumphs, has exercised on all human thought and activity. Applied as a method in the sphere of Natural Science itself, the natural-scientific way of thought has led to glorious results. But at the same time—far more so than the individual realises or is conscious of—this way of thought has gained influence on all our activities. And it has gained especial influence on that activity which I call the Art of Education. Now while in the nature of the case I cannot go into the foundations of Spiritual Science as such—which I have often done in lectures in this town—there is one thing I would like to point out by way of comparison. It concerns the peculiar relation of the natural-scientific method to human life.

Consider, for example, how' the human eye comes to be this miraculous instrument, whereby in a certain sphere of sense-perception we see the outer world. This wonderful' function is fulfilled by the human eye, inasmuch as its whole construction fits it to see the surrounding world, and—I speak by way of comparison—ever and always to forget itself in the act of seeing. I might put it in this way: We must entirely invert the observing point of view (which we can only do- approximately with external scientific methods), if we would investigate and really penetrate our instrument of external, sensely sight. In the very act of seeing, we can never at the same time look back into the nature of our eye.

We may apply this image to the natural-scientific method in its relation to life. The man of modern times has carefully and conscientiously developed the natural-scientific method, until, in its Natural Law's and scientific conceptions, it reflects a faithful and objective picture of the outer world. And in the process, man has so formed and moulded his underlying mood and attitude of soul, that in his scientific observation of the world he forgets his own human self; he forgets all those things that have direct and immediate connection with human life. So it has come about, that the more we have! developed in the sense of Natural Science, the less able have we become, with this our scientific method, to see the essence of Man himself, and all that has to do with Man.

Now Spiritual Science—working entirely in the Spirit of Natural Science, but in this very spirit transcending natural- scientific knowledge—Spiritual Science would add to Natural; Science, if I may put it so, that inversion of observation which leads back again to Man. This can only be accomplished by really entering on those processes of inner life which are described in my books on the attainment of higher knowledge, or more briefly indicated in the second part of my book on “Occult Science.” Those processes do actually carry man's soul-life beyond the sphere wherein it moves in ordinary life and thought, including even Natural Science. [See “The Way of Initiation” and its sequel “Initiation and its Results” (particulars on back cover of this booklet). Dr. Steiner's book, “An Outline of Occult Science” is, unfortunately, out of print at present.]

In order to find our way into the thought of Spiritual Science, we must needs have what I would call: Intellectual Modesty. Some time ago, in a public lecture in this town, I used a certain image to indicate what is needful in this respect. Consider a child of five. Suppose you place a volume of Goethe's poems in the child's hand. A whole world is contained within its pages. The child will take it in its hand, turn it this way and that, and perceive nothing of all that would speak to the human being from out this volume. But the child is capable of development; powers of soul are slumbering within the child; and in ten or twelve years it will really be able to draw from the book what lies within it. This is the attitude we need, if we are to find our way into the Spiritual Science of which I am speaking here. We must be able to say to ourselves: By developing his intellect, his method of observation and experiment ever so carefully, the human being is brought up to a certain stage and not beyond. From that stage onwards he must take his own development in hand; and then he will develop powers which were latent and slumbering before. Then he will become aware, how before this development he confronted external Nature (so far as its spiritual essence is concerned), and, most particularly, he confronted Man, as the five-year-old child confronts the book of Goethe's poetry. In essence and in principle, everything depends on our making up our minds to this attitude of intellectual modesty. It is the first thing that counts, if we would find our way into what I have here called “Spiritual Science.”

Through adopting special methods of thinking, feeling and willing—methods which aim at making our thought independent and at training our will—through making our life of thought and will ever more and more independent of the bodily instruments, we become able, as it were, to observe ourselves. We attain the faculty of observing the human being himself. And once we are able to observe the human being, then we can also observe the growing human being, the human being in process of becoming—and this is of extraordinary importance.

It is true that the spirit is much spoken of to-day; and independence of thought is spoken of as well. But Spiritual Science as we understand it cannot join this chorus. For, by a real development of inner life, it seeks the spiritual methods to grasp the spiritual reality in actual and concrete detail. It is not concerned with that spirit of which people 'talk in a vague and misty sense, which they think of as vaguely underlying all things. The Spiritual Science here intended enters into the spiritual being of man in detail. To-day we are to speak of the being of man in process of growth, development, becoming.

People will speak, it is true—in abstract and general terms, if I may put it so—of the human individuality and of its development. And they are rightly conscious that the educator, above all people, must reckon with the development of the human being as an individual. But I may draw your attention to the fact that educationalists of insight have clearly recognised, how little the natural-scientific development of modern times has enabled man to understand any real laws or stages in the evolution of the growing human being. I will give you two examples. The Vienna educationalist, Theodor Vogt, who was well-known m the last third of the 19th century, speaking from out of the reformed Herbartian conception that he represented, made the following remark. He said: In the science of history, in our conception of the historic life of mankind, we have by no means got so far, up to the present, as to recognise how mankind evolves. ... From the evolution of species, the Natural Scientist arrives at the embryological development of the individual human being. But we have no historic conception of humanity's evolution, from which, in this sense, we might deduce conceptions about the evolving child.—This view was repeated by the Jena educationalist, Rein. It culminates in the admission, that we do not yet possess any real methods of spiritual science, such as might enable us to indicate what really lies beneath the human being's development.

In effect, we must first awaken such faculties as those to which I have just alluded, and of the cultivation of which you may read in further detail in my books. Then only are we able to approach that riddle, which meets us with such wonder when we observe how from birth onwards something works itself out from within the human being, flowing into every gesture, working itself out most particularly through language, and through all the relations which the human being enters into with his environment. Nowadays the different types of human life are, as a rule, considered too externally, from points of view of external Physiology or Biology. They make themselves no picture of the whole human being, in whom that which is bodily, that which is of the soul, and that which is spiritual, are working inwardly together. Yet if we would sensibly educate and instruct a child, it is just such a picture of the child which we must make.

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Now one who, strengthened by the methods of Spiritual Science, observes the growing child, will discover, about that period of time when the change of teeth occurs—about the sixth ok; seventh year—a most significant break in the child's development. There is a constantly repeated proverb: “Nature makes no jumps.” Natura non facit saltus. That is true to a certain extent; but all these general ideas are after all one-sided. You can only penetrate their real truth, if you recognise them in their one-sidedness. For in effect Nature is continually making jumps. Take, for example, a growing plant. We can apply the proverb, “Nature makes no jumps.” Yet in the sense of Goethe's idea of metamorphosis we should have to say: “Although the green leaf of the plant is the same thing as the coloured petal, yet Nature makes a jump from the leaf to- the sepal of the calyx, from the sepal to the coloured petal, and again from the petal to the stamen.” We do not meet the reality of life if we abstractly apply the idea that Nature and Life make no jumps at all. And so it is especially in man. Man's life flows by without discontinuity, and yet, in the sense here indicated, there are discontinuities everywhere.

There is a significant break in the life of the child about the sixth or seventh year. Something enters the human organism, that penetrates it through and through. Of this, modern physiology has as yet no real conception. Outwardly, the change of teeth takes place; but something is also taking place in the spiritual and. soul-being of the child. Until this point of time, man is essentially an imitative being. His Constitution of soul and body is such that he gives himself up entirely to his surroundings. He feels his way into his surroundings; from the very centre of his will his development is such, that the lines of force, and rays of force, of his will are exactly modelled on that which is taking place in his environment. Far more important than all that we bring to the child, in this age of life, by way of admonition and correction, is the way in which we ourselves behave in the child's presence.

In real life, the intangible, imponderable elements are far more effective than what we observe externally and clearly. So it is with regard to the child's impulse to imitate. It is not only tin- gross external behaviour of the human being that matters. In every tone of voice, in every gesture, in everything the educator does in the child's presence during this period of life, lies something to which the child adapts itself.

Far more than we know, we human beings are the external impress of our thoughts. We pay little heed, in ordinary life, to the way we move our hand. Yet the way we move our hand is a faithful expression of the peculiar constitution of our soul, of the whole mood and attunement of our inner life. In the developed- soul-life of the grown-up human being, little attention is paid to the connection between the stride of the legs, the gesture of the hands, the expression of the face, and that which lies, within the soul as a deep impulse of wi)I and feeling. But the child lives its way right into these imponderable things of life. It. is no exaggeration to say: If a man most inwardly endeavours to be a good man in the presence of a child before the age of seven; if he endeavours to be sound in every way, if he conscientiously resolves to make no allowances for himself even in his inner life, in thoughts and feelings that he does not outwardly express—then, through the intangible, imponderable things of life, he works most powerfully upon the child.

In this connection there are many things still to be observed, things which, if I may so express myself, “lie between the lines.” We have become enmeshed in a more materialistic way of life, especially as regards life's more intimate and finer aspects. And so we have grown accustomed to pay little attention to these things. Yet it is only when they are rightly observed and estimated once again, that a certain impulse will enter into our educational thought and practice—an impulse that is very badly needed, especially in an age which claims to be a social age, an age of social thought.

There are certain experiences in life, which we cannot rightly estimate unless we take into account these real observations of the soul- and spiritual-life within the human being. I am referring to actual facts of experience. For instance, a father comes to you in some consternation and says: “What am I to do? My child has been stealing.” It is of course very natural for the father to be concerned about it.

But now you look into the matter more closely. You ask,

How did it happen?

The child simply went to the drawer and took out some money.

What did the child do with the money?

Well, it bought some sweets for its playmates.

Then it did not even steal for selfish reasons?

And so at length you are able to say: “Now look, the child did not steal at all. There is no question of its having stolen. Day after day the child saw its mother go to the drawer and take, out money. It thought that was the right thing to do and imitated it. The child's action was simply the outcome of the impulse which is predominant in this early age—the impulse to imitation.” Bearing in mind that this imitative impulse is the most powerful force in this first stage of childhood, we may guide the child rightly in this sense. We may direct its attention to actions, whose influence will be powerful at this stage and permanent in its effect. And rye must be fully aware that at this period of the child's life exhortations and admonitions are as yet of no assistance. It is only what works on the will, that really helps.

Now this peculiar constitution of the human being lasts until the point of time when that remarkable period, is reached physiologically—when, if I may put it so, the hardening principle makes its final onset and crystallises the permanent teeth from out of the human organism. To look into that process by the methods of Spiritual Science and see what lies beneath it. in the growing organism when this final period is reached, when the change of teeth takes place, is extraordinarily interesting. But it is still more important to follow what I just now described, namely, the spiritual psychical development that goes parallel with this Organic change, and that still takes its start from imitation.

About the seventh year a very distinct change begins to make itself felt in the spiritual and soul-nature of the child. With this change a new faculty bursts in upon the young child, a faculty of reacting to different things. Previously the eye was intent to imitate, the ear was intent to imitate. But now the child begins to listen to what goes out from grown up people as expressions of opinions, judgments, and points of view. The impulse to imitate becomes transformed into devotion to authority. Now I know that many people to-day will particularly disapprove if we emphasise the principle of authority as an important factor in education. Nevertheless, if one is out to represent the facts with open mind and serious purpose, one cannot go by programmes nor by catchwords; one must be guided simply and solely by empirical knowledge, by experience. And it must be observed how much it means for a child, to be guided by a teacher or educator, man or woman, to whom the child looks up with reverence, who becomes for the child a natural and accepted authority. It is of the very greatest significance for the growth of the human being, that at this age he will accept this or that thought as his own, because it is the thought of the grown-up man or woman whom he reveres; that he will live into a certain way of feeling, because it is their way of feeling, because in effect there is a real growing together between the young developing human being and the mature one. We should only know how much it means for the whole after life of man, if in this period of life—between the change of teeth about the sixth or seventh year, and that last great change that comes at the time of puberty in the fourteenth or fifteenth year—he had the good fortune (I use this word deliberately) to be really able to give himself up to a natural and accepted authority.

But we must not stop at the abstract generalisation; we must enter more deeply into this most important period of life—the period which begins about the sixth or seventh year and ends with puberty. The child is now taken from its home—educated or spoilt through the principle of imitation—and handed over to the school. The most important things for after life are to be done with the child during this time. Here indeed it is right to say, that not only every year but every month in the child's development should be penetrated and investigated with diligent care by the teacher or the educator. Not only in general terms—but as well as may be, even in teaching large numbers at a time, each succeeding month and year should thus be studied and observed in every individual child's development. As the child enters school, and until about the ninth year, we see the imitative impulse still working on alongside the impulse of devotion to authority, which is already making itself felt. And if we can rightly observe the working together of these two fundamental forces in the evolving human being, I hen the full and living result of such observation will provide the true basis for the method of teaching and for the curriculum.

This question came upon me very strongly during the present year, when the new “Waldorf School” had to be instituted in Stuttgart. By the sympathetic co-operation of our friend Emil Molt, we were in a position to found this school in connection with the Stuttgart firm, “The Waldorf-Astoria Cod' The Waldorf School is in the fullest sense of the word a unitary school, i.e., a school without distinction of class, a school for the whole people. [For further particulars of the Waldorf School, see Numbers 1, 2 and 5 in Volume I of the “Threefold Commonwealth” fortnightly (price 3d. each), and also Volume I, Number 2 of the bi-monthly magazine “Anthroposophy” (price 1/-). To be obtained from the Publishers of this booklet. The Waldorf School is a “unitary” school in that it makes no distinction of Class. About 500 boys and girls, between the ages of 6 and 14, or 6 and 19, are educated there; and among them the children of manual workers and of the “educated classes” are represented in fairly even proportion. They all receive the same education, up to the time when they leave school, which varies according to their future vocation and the wishes of their parents.] In its whole plan and method, and in the arrangement of the subjects, it proceeds from the impulse that Spiritual Science can give towards an Art of Education. During last September I had the privilege of giving a course of training for the group of teachers whom I had selected for this school. At that time, all these questions came upon me in a very vivid way. What I am now endeavouring to say to you is in its essential features an extract of what was given to those teachers in the training course. For they were to direct and carry on a school, founded on principles of Spiritual Science and on the social needs of this time—a real people's school, on a basis of unity.

Now in effect not only the method of instruction, but the curriculum, the arrangement of subjects, the definite aim of the teacher, can be drawn from a living observation of the evolving human being. So, for example, we shall find much in the young child's life, even after the sixth or seventh year, that still proceeds from the peculiar will-nature which alone could make it possible for the child to have so powerful an impulse to imitation. As a matter of fact, the intellect develops very much later, and it develops from out of the will. The intimate relationship which exists between the one human being—the grown-up teacher, for example—and the other human being—the growing child—this intimate relationship finds expression as a relationship from will to will. Hence in this first year of elementary school we can best approach the child if we are in a position to work upon the will in the right way. But that is just the question—How can we best work upon the will?

We can not work on the will by laying too' much stress, at this early stage, on external perception and observation—by directing the child's attention too much to the external material world. But we can very effectively approach the will if we permeate our educational work in these first years with a certain artistic, aesthetic element. And it is really possible to start front the artistic and aesthetic in our educational methods. It is not necessary to begin with reading and writing lessons, where there is no real connection between the instruction given and the forces which are coming- outwards from the soul-centre of the child. Our modern written and printed signs are in reality very far removed from the original. Look back to the early forms of writing, not among “primitive” peoples, but in so highly evolved a civilisation as that of ancient Egypt, for example. You will see how at that time, writing was thoroughly artistic in its form and nature. But in the course time this artistic element gradually became worn, down and polished away. Our written signs have become mere conventional symbols. And it is possible to go back to the immediate, elementary understanding, which man still has for that which later on became our modern writing.

In other words, instead of teaching writing in an abstract way, we can begin with a kind of drawing-writing lesson. I do not mean anything that is arbitrarily thought-out. But from the real artistic sense of the human being it is possible to form, artistically, what afterwards becomes transformed, as the child grows and develops, into the abstract signs of writing. You begin with a kind of drawing-writing or writing- drawing, and you enlarge its sphere so as to include real elements of plastic art, painting and modelling. A true psychologist will know, that what is brought to the child in this way" does not merely grasp the head—it grasps the whole human being. In effect, things of an intellectual colouring, things which are permeated by the intellect only, and by convention most particularly, like the' ordinary printed or written letters, do only grasp the head, part of man. But if we steep our early teaching of these subjects in an. artistic element, then, we grasp the whole human being. Therefore, a future pedagogy will endeavour to derive the intellectual element, and objective teaching of external things, object- lesson teaching also, from something that is artistic in character at the outset.

It is just when we approach the child artistically, that we are best able to consider the interplay of the principle of authority and the imitative principle. For in the artistic there lives something of imitation; and there also lives in it something which passes directly from the subjective man to the subjective man. Anything that is to work in an artistic way must pass through the subjective nature of man. As a human being, with your own deep inner nature, you confront the child quite differently if what you, are teaching is first steeped in an artistic quality. For there you are pouring something real and substantial into yourself as well, something that must appear to you yourself as a natural and unquestioned authority. Then you will not appear with the stamp of a merely external conventional culture; but that which is poured into you brings you near to the child in a human way, as one human being to another. Under the influence of this artistic education it will come about quite of its own accord: the child will live and grow into a natural and unquestioning acceptance of the authority of the person who is teaching him and. educating him.

This again may bring it home to us, that spirit must hold sway in education. For instruction of this kind can only be given by one who allows spirit to permeate and fill his teaching; Spirit must hold sway in our whole treatment of our teaching work, and we ourselves must fully live in all that we have to convey to the child. Here 1 am touching on another of the intangible things in the teacher's life. It is very easy, it seems to come quite as a matter of course, for the teacher as he confronts the child to appear to himself as the superior and intelligent person, compared with the simple ingenuous nature of the child. But the effects of this on our teaching work are of very great significance. I will give you a concrete example, one which I have already mentioned in other connections, in my lectures here. Suppose I want to give the child, a conception of the immortality of the human soul. I take an example, a picture of it, adapting myself to the child-like spirit. I draw the child's attention, in a real nature-lesson, to the chrysalis and the butterfly emerging from it. And now I explain to the child: Look, just as the butterfly rests in the chrysalis, invisible to- the external eye, so your immortal soul rests in your body. Just as the butterfly comes out from the chrysalis, so when you go through the gate of death, your immortal soul rises out of your body into another world. And as the butterfly enters an entirely new world when it emerges from the chrysalis, so the world into which you enter, when you rise out of the body, is a very different world from this one.

Now it is perfectly possible to think out an image like this with one's intellect. And as an “intelligent person,” while one teaches it to the child, one does not quite like to believe in it oneself. But that has its effect in education and in teaching. For by one of the intangible facts of life, through mysterious forces that work from hidden soul to hidden soul, the child, only really accepts from me what I, as teacher, believe in myself.

In effect, Spiritual Science does lead us to this point. If we have Spiritual Science, we do not merely take this picture of the butterfly and the chrysalis as a cleverly thought- out comparison, but we perceive: This picture has been placed in Nature by the divine creative powers, not merely to symbolise the immortality of the soul for the edification of man, but because, at a lower stage, the same thing is actually happening when the butterfly leaves the chrysalis, as happens when the immortal soul leaves the human body. We can raise ourselves to the point of believing in this picture as fully and directly as we should desire the child to believe in it. And if a living and powerful belief flows through the soul of the educator in this way, then will he work well upon the child. Then, his working through authority will be no disadvantage, but a great and significant advantage to the child.

In pointing out such things as this, we must continually be drawing attention to the fact that human life is a single whole, a connected thing. What we implant in the human being when he is yet a child will often re-appear only in very much later years as strength and conviction and efficiency of life. And it generally escapes our notice, because, when it does appear, it appears transformed. Suppose, for example, that we succeed in awakening in the child a faculty of feeling that is very necessary: I mean, the power of reverence. We succeed in awakening in the child the mood of prayer and reverence for what is divine in all the world. He who has learned to observe life's connections, knows that this mood of prayer rc-appears in later life transformed. It has undergone a metamorphosis, and we must only be able to recognise it in its re-appearance. For it has become transformed into that inner power of soul whereby the human being is able to influence other human beings beneficially, with an influence of blessing. No one who has not learned to pray in childhood, will in old age have that power of soul which passes over as an influence of blessing, in advice and exhortation, nay, often in the very gesture and expression of the human being, to children or to younger people. By transitions which generally remain unnoticed, by hidden metamorphoses, what we receive as an influence of grace and blessing in childhood transforms itself in a riper age of life into the power to give blessing.

In this way every conceivable force in life becomes transformed. Unless we observe these connections, unless we draw our art of education from a full, broad, whole view of life, a view that is filled with spiritual light, education will not be able to perform its task—to work with the evolving forces of the human being instead of working against them.

When the human being has reached about the ninth year of life, a new stage is entered once again—-it is not so distinct a change this time as that about the seventh year, yet it is clearly noticeable. The after-workings of the imitative impulse gradually disappear, and something enters in the growing child which can be observed most intimately if one has the will to see it. It is a peculiar relation of the child to its own ego, to its own “I.” Now of course a certain inner soul- relationship to the ego begins at a very much earlier stage. It begins in every human being at the earliest point to which ill alter life he can remember back. About this point of time, the child ceases to say “Charlie wants that” or “Mary wants that,” and begins to say “I want that.” In later life we remember hack up to this point; and for the normal human being what lies before it vanishes completely, as a rule. It is at this point that the ego enters the inner soul-life of the human being. But it does not yet fully enter the spiritual or mental life.

It is an essentially spiritual or mental experience of “I,” that first becomes manifest in the inner life of the human being about the ninth year, or between the ninth and tenth years (all these indications are approximate), Men who were keen observers of the soul have sometimes pointed out this great and significant moment in human life. Jean Paul tells us how he can remember, quite distinctly: As a very young boy he was standing in the courtyard of his parents' house, just in front of the barn (so clearly does he describe the scene), when suddenly there awoke in him the consciousness of “I.” He tells us, he will never forget that moment, when for the first time he looked into the hidden Holy of Holies of the human soul.

Such a transformation takes place about the ninth year of life, distinctly in some, less distinctly in others. And this point of time is extraordinarily important from the point of view of education and of teaching. If by this time we have succeeded in awakening in the young child those feelings, if we have succeeded in cultivating those directions of the will, which we call religious and moral, and which we can draw out in all our teaching work, then we need only be good observers of children, and we can let our authority work in this period of life—as we see it approach—in such a way that the religious feelings we prepared and kindled in the preceding period are now made firm and steadfast in the young child's soul. Tor the power of the human being to look up, with true and honest reverence from his inmost soul, to the Divine and Spiritual that permeates and ensouls the world, this period of childhood is most decisive. And in this period especially, lie who by spiritual perception can go out into the young child's life, will be guided, intuitively as it were, to find the right words and the right rules of conduct.

In its true nature, education is an artistic thing. We must approach the child, not with a normal educational science, but with an Art of Education. Even as the artist masters his substances and his materials and knows them well and intimately, so he who permeates himself with spiritual vision knows the symptoms which arise about the ninth year of life, when the human being inwardly deepens, when the ego- consciousness becomes a thing of the spirit—whereas previously it was of the soul. Whereas his previous method of teaching and education was to start from the subjective nature of the child, so now the teacher and educator will transform this into a more objective way of treating things. If we can perceive this moment rightly, we shall know what is necessary in this respect. Thus, in the case of external Nature-lessons, observation of Nature, things of Natural Science, we shall know, that before this moment these things should be brought to the child only by way of stories and fairy-tales and parables. All things of Nature should be dealt with by comparison with human qualities. In short, one should not separate the human being at this stage from his environment in Nature. About the ninth year, at the moment when the' ego awakens, the human being performs this separation of his own accord. Then he becomes ready to compare the phenomena of Nature and their relation to one another in an objective way. But before this moment in the child's life, we should not begin with external, objective descriptions of what goes on in Nature, in man's environment. Rather should we ourselves develop an accurate sense, a keen spiritual instinct, to perceive this important transformation when it comes.

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Another such transformation takes place about the eleventh or twelfth year. While the principle of authority still holds sway over the child's life, something that will not appear in full development till after puberty already begins to radiate into it. It is, what afterwards becomes the independent power of judgment. After puberty, we have to work in all our teaching and education by appealing to the child's own power of judgment. But that which takes shape after puberty as the power of independent judgment, is already active in. the child at an earlier stage, working its way into the age of authority from the eleventh year onwards. Here again, if we rightly perceive what is happening in the soul-nature of the child., we can observe how at this moment the child begins to develop new interests. Its interest would be great, even before Ibis time, in Nature lessons, and descriptions, properly adapted, from Natural Science and Natural History. But a real power of comprehending physical phenomena, of understanding even the simplest conceptions of Physics, does not develop until about the eleventh or twelfth year. And when I say, a real power of understanding physical phenomena and physical conceptions, 1 know the exact scope and bearing of my statement.

There can be no real art of education without this perception of the inner laws and stages of development underlying human life. The Art of Education requires to be adapted to what is growing and developing outwards and upwards in the human being. From the real inner development of the child, we should read and learn and so derive the right curriculum, the planed teaching, the whole objective of our teaching work. What we teach, and how we teach it, all this should flow from a knowledge of the human being. But we shall gain no knowledge of the human being until we are in a position to guide cur attention and our whole world-outlook towards the spiritual—the spiritual realities that underlie the external facts of this world of the senses. Then too, it will be very clear that the intangible imponderable things of life play a real part, above all in the Art of Education.

Our modern education has evolved, without our always being fully conscious of it, from underlying scientific points of view. Thus, we have come to lay great value on lessons that centre round external objects, external objective vision. Now I do not want you to take what I am saying as though it were intended polemically or critically or by way of condemnation ex cathedra. That is by no means the case. What I want to do, is to describe the part which Spiritual Science can play in developing an educational art for the present and for the immediate future. If we have emphasised external objective methods of instruction overmuch, the reason lies, at bottom, in those habits of thought which arise from the methods and points of view of Natural Science. Now I say expressly, at the proper age of childhood and for the right subjects it is justified and good to teach the child in this external and objective way. But it is no less important to ask, whether everything that has to be communicated to the growing child can really flow from objective perception, whether it must not rather pass by another way, namely, from the soul of the teacher or educator into the soul of the child. And this is the very thing that needs to be pointed out: there are. such other ways, apart from the way of external, objective perception.

Thus, I indicated as an all-pervading principle between (be change of teeth and the age of puberty, the principle nl authority. That something is living in the teacher as an opinion or a way of feeling, this should be the reason why the child accepts this opinion or way of feeling as its own. And in. the whole way the teacher confronts the child, there must be something which works intangibly. There must in effect be something, which flows out from a knowledge and perception of life as a single whole, something which flows from the living interest that such a knowledge of life will kindle. I indicated the significance of this, when I said that what we develop in the age of childhood will often reappear, metamorphosed' and transformed, only in the grownup human being, nay, even in old age.

There is one thing we fail to observe if we carry the principle of external objective instruction to an extreme. We can, of course, bring ourselves down to the child's level of understanding. We can restrict ourselves and endeavour to place before the child only what it can see and observe and really grasp—or, at least, what we imagine it can grasp. But in carrying this principle to an extreme, we fail to observe an important law of life, which may be thus described: It is a very source of strength and power in life, if, let us say, in his 35th year a man becomes able to say to himself: “As a child you once heard this thing or that from your teacher or from the person who was educating you. You took it up into your memory and kept it there. Why did you store it in memory? Because you loved the teacher as an authority; because the teacher's personality stood before you in such a way that it was clear to you:—If he holds that belief, then you too must take it into yourself. Such was your instinctive attitude. And now you suddenly see a light; now you have become ready to understand it. You accepted it out of love for him who was your authority; and now by a full power of maturity, you recall it once again, and you recognise it in a new way. Now only do you understand it.”

Anyone who smiles at the idea of such a source of strength in after life, lacks living interest in what is real in human life. He does not know that man's life is a single whole, where all things are inter-connected. That is why he cannot rightly value how much it means, not to stop at ordinary objective lessons (which within limits are perfectly justified), but rather to sink into¹ the child's soul many things that may afterwards return into its life, from stage to stage of maturity.

Why is it that we meet so many, many people to-day, inwardly broken in their lives? Why is it that our heart must bleed, when we look out over vast territories where there are great tasks to perform, where men and women walk through life, seemingly crippled and paralysed before these tasks? It is because, in educating the children as they grew up into life, attention was not paid to the development of those inner forces that are a. powerful support to man in after years, enabling him to take his stand firmly in the world.

Such things have to be taken into account, if we would pass from a mere Natural Science of pedagogy to a real Art of Education. Education is a thing for mankind as a whole. For that very reason it must become an Art, which the teacher and educator applies and exercises individually. There are certain inner connections which we must perceive if we would truly penetrate what is so often said instinctively, without being clearly understood. For example, the demand is quite rightly being voiced that education should not be merely intellectual. People say that it does not so much matter for the growing man to receive knowledge and information; what matters, they say, is that the element of will in him should be developed, that he should become skilful and strong, and so forth. Certainly, this is a right demand; but the point is that such a demand cannot be met by setting up general principles and norms and standards. It can only be met when we are able to enter into the real stages and periods of the human being's evolution, in concrete detail.

We must know that it is the artistic and aesthetic that inspires the human will. We must find the way, to bring the artistic and aesthetic to bear on the child's life of will. And we must not seek any merely external way of approach to the will; we must not think of it merely in the sense of external Physiology or Biology. But we must seek to pass through the element of soul and spiritual life which is most particularly expressed in childhood. Many things will yet have to be permeated with soul and spirit. In our Waldorf School in Stuttgart, we have for the first time attempted to transform gymnastics and physical exercises, which in their method and organic force have generally been based on physiological considerations, into a kind of Eurhythmic Art. What you can now see almost any Saturday or Sunday in the performances of Eurhythme at Dornach, is of course intended, in the first place, as a special form of art. It is a form of art using as its instrument the human organism itself, with all its inner possibilities of movement. But while it is intended as a form of art, it also affords the possibility of permeating with soul and spirit those movements of the human being which are ordinarily developed into the more purely physiological physical exercises. When this is done, the movements that the human being executes will not merely be determined by the idea of working, in such and such a way, on such and such muscles or groups of muscles. But they will flow naturally, from each inner motive- of the soul into the muscular movement, the movement of the limbs. And we, who represent the spiritualisation of life from the point of view of Spiritual Science, are convinced that Eurhythme will become a thing of great importance, for Education on the one hand, and on the other hand for Health. For in it we are seeking the sound and natural and healthy relationship which must obtain, between the inner life and feeling and experience of the soul, and that which can evolve as movement in the human being as a whole. Thus, what is generally sought for through an external Physiology or through other external considerations, is now to be sought for through the perception of man as being permeated by soul and spirit. [For further information about Eurhythme (not to be confused with other forms of art known in England as “Eurhythme” see “The Threefold Commonwealth” fortnightly, Volume I, Numbers 2, 5 and 6. Demonstrations are given and classes arranged in London and other parts of Britain. For particulars, apply to the Secretary of the Anthroposophical Society in London.]

Thus, in the first years of elementary school, the whole principle of teaching must be saturated with the different arts, in order to work upon the will. And most particularly; that part of education which is generally thought of as an education of the will—gymnastics and physical exercises—must now be permeated with soul and spirit. But that which is soul and spirit in man must first be recognised, in its real scope, in its potentialities, in its concrete manifestation.

So again, we must recognise the connection between two faculties of the human soul—a connection which has not yet been properly discovered by modern Psychology, for in effect modern Psychology is out of touch with Spiritual Science. If we can look objectively into that important period of change which I described as occurring about the ninth year, we shall see how at that moment a very peculiar thing is happening, on the one hand, in the child's faculties of feeling, in its life of feeling. The child grows more deeply inward. New shades of feeling make their appearance. It is as though the inner soul-life were becoming more independent, in its whole feeling of the outer world of Nature. On the other hand, something else is taking place, which will only be noticed if one can observe the soul really intimately. It is certainly true, as Jean Paul observed and stated in a very penetrating epigram, that we learn more in the first three years of our life than in the three years we spend at the University. In the first three years, our memory is still working organically, and for actual life we learn far more. But about the ninth year a peculiar relationship a relationship which plays more into the conscious H/c comes about between the life of peeling and the tile of memory. These things must be seen; for those who cannot see them, they are simply non-existent.

Now, it we can really perceive these intimate relationships between the life of feeling and the memory, and if we rightly cultivate and nurture them, we find in them the right aspect for all that part of our leaching work in which a special appeal has to be made to the child's memory. As a matter of fact, appealing to the memory we ought always at the same time to appeal to the life of feeling. Particularly in our History lessons, in all stories from History, we shall find just the right shades of colouring in the way to tell the story, if we know that everything that is meant to be memorised should be permeated, as we give it out, by something that plays over into the life of feeling—the life of feeling, which at this age has grown more independent. And if we recognise these connections in life, we shall rightly place our History lesson in relation to the whole plan and curriculum. In this way also, we shall gain a correct view of historic culture in general.

Through all that primarily works upon the memory, we shall at the same time influence the life of feeling; just as we began, through artistic elements, to work upon the life of will. Then, after this period in life, we shall gradually find it possible to let the intellectual element work it way out through the elements of will and feeling. If we do not proceed in this way—if in our teaching and educating work we do not rightly develop the intellectual element from out of the elements of will and feeling—then we are working against, not with, the evolving forces of the human being.

You will have seen from the whole tenor of this lecture that in outlining the relation between Spiritual Science and the Art of Education the real point is that we so apply our Spiritual Science that it becomes a knowledge and perception of man. And in the process, we ourselves gain something from Spiritual Science which .passes into our will, just as everything which has in it the germ of art passes over into the will of man. Thus, we get away from a pedagogic science as a mere science of norms and general principles which always has its definite answers ready to hand: “Such and such should be the methods of education.” But we transplant, into our own human being, something that must live within our will—a permeation of will with spiritual life- in order that we may work, from our will, into the evolving forces of the child. In the sense of Spiritual Science, the Art of Education must rest on a true and effective knowledge of man. The evolving man—man in process of becoming—is then for us a sacred riddle, which we desire to solve afresh every day and every hour. If we enter the service of mankind in this spirit with our Art of Education, then we shall be serving human life from out of the interests of human life itself.—In conclusion, I should like to draw your attention once again to the points of view from which we started.

The teacher or educator has to do with the human being in that age, when there must be implanted in human nature and drawn forth from human nature, all those potentialities which will work themselves out through the remainder of the human being's life. There is, therefore, no sphere of life, which ought not somehow to concern and touch the person 1 whose task it is to teach, to educate. But it is only those who learn to understand life from the spirit, who can understand it. To form and mould human life, is only possible for those who—to use Goethe's expression—are able spiritually to form il. And it is this which seems to me important above all things in the present day: that that formative influence on life, which is exercised through education, may itself be moulded according to the spirit, and ever more according to the spirit.

Let me repeat, it is not for purposes of criticism or laying clown the law that these words have been spoken here to-day. It is, because in ail modesty we opine that Spiritual Science, with those very points of knowledge that it gains on the nature of man, and hence on the nature of evolving man, can be of service to the Art of Education. We are convinced of its power to bring fountains of fresh strength to the Educational Art. And this is just what Spiritual Science would do and be. It would take its part in life, not as a strange doctrine or from a lofty distance, but as a real ferment of life, to saturate every single faculty and task of man. It is in this sense that I endeavour to speak on the most varied spheres of life, to influence and work into the most varied spheres of life, from the point of view of Spiritual Science. If to-day I have spoken on the relation of Spiritual Science to Education, you must not put it down to any immodest presumption on my part. You must ascribe it to the firm conviction, that if we in our time would work in life in accordance with the spirit, very serious investigation and penetration into spiritual realities will yet be necessary—necessary above all in this our time. You must ascribe it to the honest and upright desire, for Spiritual Science to take its share in every sphere of life, arid particularly in that sphere, so wonderful, so great, so full of meaning—the formative instruction and education of man himself.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answering questions

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

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

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

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

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

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

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

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

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

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

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

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

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