The Rudolf Steiner Archive

Translator Unknown, revised

I should like to respond to the kind invitation to lecture this evening by telling you how, by means of direct investigation, it is possible to acquire the spiritual knowledge which we are proposing to study here in its application to education. I shall be dealing today with the methods whereby super-sensible worlds may be investigated and on another occasion it may be possible to deal with some of the actual results of super-sensible research. But apart from this, let me add by way of introduction that everything I propose to say will refer to the investigation of spiritual worlds, not to the understanding of the facts yielded by super-sensible knowledge. These facts have been investigated and communicated, and they can be grasped by healthy human intelligence, if this healthy intelligence will be unprejudiced enough not to base its conclusions wholly on what goes by the name of proof, logical deduction, and the like, in regard to the outer sense world. On account of these hindrances it is frequently stated that unless one is able oneself to investigate super-sensible worlds, one cannot understand the results of super-sensible research.

We are dealing here with what may be called initiation-knowledge—that knowledge which in ancient periods of human evolution was cultivated in a somewhat different form from that which must be fostered in our present age. Our aim, as I have already said in other lectures, is to set out along the path of research leading to super-sensible worlds by means of the thinking and perception proper to our own epoch—not to revive what is old. And precisely in initiation-knowledge, everything depends upon one being able to bring about a fundamental reorientation of the whole human life of soul.

Those who have acquired initiation-knowledge differ from those who have knowledge in the modern sense of the word, and not only by reason of the fact that initiation-knowledge is a higher stage of ordinary knowledge. It is, of course, acquired on the basis of ordinary knowledge, and this basis must be there. Intellectual thinking must be fully developed if one wishes to reach initiation-knowledge. But then a fundamental reorientation is necessary; for he who possesses initiation-knowledge must look at the world from an entirely different point of view from one without initiation-knowledge. I can express in a simple formula how initiation-knowledge principally differs from ordinary knowledge. In ordinary knowledge, we are conscious of our thinking, and of all those inner experiences whereby we acquire knowledge, as the subjects of this knowledge. We think, for example, and we believe that we are understanding something through our thoughts. When we conceive of ourselves as thinking beings, we are the subject. We seek for objects, in that we observe nature and human life, and in that we make experiments. We seek always for objects. Objects must press against us. Objects must yield themselves to us so that we may grasp them with our thoughts and apply our thinking to them. We are the subject; that which comes to us is the object.

An entirely different orientation is brought about in a man who is reaching out for initiation-knowledge. He has to realize that, as man, he is the object, and he must seek for the subject to this human object. Therefore the complete reverse must begin. In ordinary knowledge we feel ourselves to be the subject and we seek the objects that are outside us. In initiation-knowledge we ourselves are the object and we seek for the subject—or rather in actual initiation-knowledge the subject appears of itself. But that is then a matter of a later stage of knowledge.

So you see, even this rather theoretical definition indicates that in initiation-knowledge we must really take flight from ourselves, that we must become like the plants, the stones, the lightning and thunder which, to us, are objects. In initiation-knowledge we slip out of ourselves, as it were, and become the object which seeks for its subject. If I may use a somewhat paradoxical expression—in this particular connection in reference to thinking—in ordinary knowledge we think about things; in initiation-knowledge we must discover how our being is “thought” in the cosmos. These are nothing but abstract principles, but these abstract principles you will now find pursued everywhere in the concrete data of the initiation method.

Now firstly—for today we are dealing only with the form of initiation-knowledge that is right and proper for the modern age—initiation-knowledge takes its start from thinking. The life of thought must be fully developed if one wishes to attain initiation-knowledge today. And a good training for this life of thought is to give deep study to the growth and development of natural science in recent centuries, especially in the nineteenth century. Human beings proceed in different ways when they embark upon the quest for scientific knowledge. Some of them absorb the teachings of science with a kind of naiveté, hearing how organic beings are supposed to have evolved from the simplest, most primitive forms, up to man. They formulate ideas about this evolution but pay little heed to their own being, to the fact that they themselves have ideas and in their very perception of outer processes are themselves unfolding a life of thought.

But there are some who cannot accept the whole body of scientific knowledge without turning a critical eye upon themselves, and they will certainly come to the point of asking: “What am I myself really doing when I follow the progress of beings from the imperfect to the perfect stage?” Or again, they must ask themselves: “When I am working at mathematics I evolve thoughts purely out of myself. Mathematics in the real sense is a web which I spin out of my own being. I then bring this web to bear upon things in the outer world and it fits them.” Here we come to what I must say is the great and tragic question that faces the thinker: “How do matters stand regarding thinking itself—this thinking that I apply with all knowledge?”

Not for all our contemplation shall we discover how matters really stand regarding thought itself, for the simple reason that thinking there remains at the same level. All that we do is to revolve around the axle which we have already formed for ourselves. We must perform something with thinking, by means of what I have described as meditation in my book, Knowledge of the Higher Worlds and its Attainment.

One should not have any “mystical” ideas in connection with meditation, nor indeed imagine that it is an easy thing. Meditation must be something completely clear, in the modern sense. Patience and inner energy of soul are necessary for it, and, above all, it is connected with an act that no man can do for another, namely, to make an inner resolve and then hold to it. When he begins to meditate, man is performing the only completely free act there is in human life. Within us we have always the tendency to freedom and we have, moreover, achieved a large measure of freedom. But if we think about it, we shall find that we are dependent for one upon heredity, for another upon education, and for a third upon our life. And ask yourself where we would be if we were suddenly to abandon everything that has been given us by heredity, education, and life in general. If we abandoned all this suddenly, we would be faced with a void. But suppose we undertake to meditate regularly, in the morning and evening, in order to learn by degrees to look into the super-sensible world. That is something which we can, if we like, leave undone any day; nothing would prevent that. And, as a matter of fact, experience teaches that the greater number of those who enter upon the life of meditation with splendid resolutions abandon it again very soon. We have complete freedom in this, for meditation is in its very essence a free act. But if we can remain true to ourselves, if we make an inner promise—not to another, but to ourselves—to remain steadfast in our resolve to meditate, then this in itself will become a mighty force in the soul.

Having said this, I want to speak of meditation in its simplest forms. Today I can deal only with principles.

We must place at the center of our consciousness an idea or combination of ideas. The particular content of the idea or ideas is not the point, but in any case, it must be something that does not represent any actual reminiscences or memories. That is why it is well not to take the substance of a meditation from our own store of memories but to let another, one who is experienced in such things, give the meditation. Not, of course, because he has any desire to exercise “suggestion,” but because in this way we may be sure that the substance of the meditation is something entirely new for us. It is equally good to take some ancient work which we know we have never read before, and seek in it some passage for meditation. The point is that we not draw the passage from the subconscious or unconscious realms of our own being which are so apt to influence us. We cannot be sure about anything from these realms because it will be colored by all kinds of remains from our past life of perception and feeling. The substance of a meditation must be as clear and pure as a mathematical formula.

We will take this sentence as a simple example: “Wisdom lives in the light.” At the outset, one cannot set about testing the truth of this. It is a picture. But we are not to concern ourselves with the intellectual content of the words—we must contemplate them inwardly, in the soul, we must repose in them with our consciousness. At the beginning, we shall be able to bring to this content only a short period of repose, but the time will become longer and longer.

What is the next stage? We must gather together the whole human life of soul in order to concentrate all the forces of thinking and perception within us upon the content of the meditation. Just as the muscles of the arm grow strong if we use them for work, so are the forces of the soul strengthened by being constantly directed to the same content, which should be the subject of meditation for many months, perhaps even years. The forces of the soul must be strengthened and invigorated before real investigation in the super-sensible world can be undertaken.

If one continues to practice in this way, there comes a day, I would like to call it the great day, when one makes a certain observation. One observes an activity of soul that is entirely independent of the body. One realizes too that whereas one's thinking and sentient life were formerly dependent on the body—thinking on the nerve-sense system, feelings on the circulatory system, and so on—one is now involved in an activity of soul and spirit that is absolutely free from any bodily influence. And gradually one notices that one can make something vibrate in the head—something which remained before totally unconscious. One now makes the remarkable discovery of where the difference lies between the sleeping and waking states. This difference lies in the fact that when one is awake, something vibrates in the whole human organism, with the single exception of the head. That which is in movement in the other parts of the organism is at rest in the head.

You will understand this better if I call your attention to the fact that as human beings we are not, as we are accustomed to think, made up merely of this robust, solid body. We are really made up of approximately ninety per cent fluid, and the proportion of solid constituents immersed and swimming in these fluids is only about ten per cent. Nothing absolutely definite can be said about the amount of solid constituents in man. We are composed of approximately ninety per cent water—if I may call it that—and through a certain portion of this water pulsates air and warmth.

If you thus picture man as being to a lesser extent solid body and to a greater extent water, air, and the vibrating warmth, you will not find it so very unlikely that there is something still finer within him—something which I will now call the etheric body. This etheric body is finer than the air—so fine and ethereal indeed that it permeates our being without our knowing anything of it in ordinary life. It is this etheric body which in man's waking life is full of inner movement, of regulated movement in the whole of the human organism, with the exception of the head. The etheric body in the head is inwardly at rest.

In sleep it is different. Sleep commences and then continues in such a way that the etheric body begins to be in movement also in the head. In sleep, then, the whole of our being—the head as well as the other parts of the organism—is permeated by an inwardly moving etheric body. And when we dream, perhaps just before waking, we become aware of the last movements in the etheric body. They present themselves to us as dreams. When we wake up in a natural way we are still aware of these last movements of the etheric body in the head. But, of course, when there is a very sudden waking, it cannot be so.

One who continues for a long time in the method of meditation which I have indicated is gradually able to form pictures in the tranquil etheric body of the head. In the book, Knowledge of the Higher Worlds and Its Attainment, I have called these pictures Imaginations. And these Imaginations, which are experienced in the etheric body independently of the physical body, are the first super-sensible impressions that we can have. They enable us, apart altogether from our physical body, to behold, as in a picture, the actions and course of our life back to the time of birth. A phenomenon that has often been described by people who have been at the point of drowning, namely that they see their life backwards in a series of moving pictures, can be deliberately and systematically cultivated so that one can see all the events of the present earthly life.

The first thing that initiation-knowledge gives is the view of one's own life of soul, and it proves to be altogether different from what one generally supposes. One usually supposes in the abstract that this life of soul is something woven of ideas. If one discovers it in its true form, one finds that it is something creative, that it is that which, at the same time, was working in our childhood, forming and molding the brain, and is permeating our whole organism and producing in it a plastic, form-building activity, kindling each day our waking consciousness and even our digestive processes.

We see this inwardly active principle in the organism of man as the etheric body. It is not a spatial body but a time-body. Therefore you cannot describe the etheric body as a form in space if you realize your doing so would be the same thing as painting a flash of lightning. If you paint lightning, you are, of course, painting an instant—you are holding an instant fast. The same principle applies to the etheric body of man. In truth, we have a physical space-body and a time-body, an etheric body which is always in motion. We cannot speak intelligently of the etheric body until we have discovered in actual experience that it is a time-body which comes before us in an instant as a continuous tableau of events stretching back to birth. This is what we can first discover in the way of the super-sensible abilities in ourselves.

The effect of these inner processes upon the evolution of the soul, which I have described, manifests itself above all in the complete change of mood and disposition of soul in the man who is reaching out for initiation-knowledge. Please do not misunderstand me. I do not mean that he who is approaching initiation suddenly becomes an entirely transformed person. On the contrary, modern initiation-knowledge must leave a man wholly in the world, capable of continuing his life as when he began. But in the hours and moments dedicated to super-sensible investigation, man becomes, through initiation-knowledge, completely different from what he is in ordinary life.

Above all, I would like now to emphasize an important moment which distinguishes initiation-knowledge. The more a man presses forward in his experience of the super-sensible world, the more he feels that the influences from his own corporeality are disappearing, that is to say regarding those things in which this corporeality takes part in ordinary life. Let us ask ourselves, for a moment, how our judgments occur in life. We develop as children, and grow up. Sympathy and antipathy take firm root in our life: sympathy and antipathy with appearances in nature, and, above all, with other human beings. Our body takes part in all this. Sympathy and antipathy—which to a large extent have their basis actually in physical processes—enter quite naturally into all these things. The moment he who is approaching initiation rises into the super-sensible world, he passes into a realm where sympathy and antipathy connected with his bodily nature become more and more foreign to him. He is removed from that with which his corporeality connects him. And when he wishes again to take up ordinary life he must, as it were, deliberately invest in his ordinary sympathies and antipathies, which otherwise occurs quite as a matter of course. When one wakes in the morning, one lives within one's body, one develops the same love for things and human beings, the same sympathy or antipathy which one had before. If one has tarried in the super-sensible world and wishes to return to one's sympathies and antipathies, then one must do it with a struggle, one must, as it were, immerse oneself in one's own corporeality. This removal from one's own corporeality is one of the signs that one has actually made headway. Wide-hearted sympathies and antipathies gradually begin to unfold in one who is treading the path to initiation.

In one direction, spiritual development shows itself very strongly, namely in the working of the memory and the power of remembering during initiation-knowledge. We experience ourselves in ordinary life. Our memory, our recollection, is sometimes a little better, sometimes a little worse, but we earn these memories. We have experiences, and we remember them later. This is not so with what we experience in the super-sensible worlds. This we can experience in greatness, in beauty, and in significance—it is experienced, then it is gone. And it must be experienced again if it is again to stand before the soul. It does not impress itself in the memory in the ordinary sense. It impresses itself only if one can first, with all effort, bring what one sees in the super-sensible world into concepts, if one can transfer one's understanding to the super-sensible world. This is very difficult. One must be able to think there, but without the help of the body. Therefore one's concepts must be well grounded in advance, one must have developed before a logical, orderly mind and not always be forgetting one's logic when looking into the super-sensible world. People possessed of primitive clairvoyant faculties are able to see many things; but they forget logic when they are there. And so it is precisely when one has to communicate super-sensible truths to others that one becomes aware of this transformation in the memory in reference to spiritual truths. This shows us how much our physical body is involved in the practice of memory, not of thought but of memory, which indeed always plays over into the super-sensible.

If I were to say something personal, it would be this: when I give a lecture, it is different from when others give lectures. In others, what is said is usually drawn from the memory; what one learns, what one thinks, is usually developed out of the memory. But he who is really unfolding super-sensible truths must at that very moment bring them to birth. I can give the same lecture thirty, forty, or fifty times, and for me it is never the same. Of course this may happen in other cases too; but at all events the power to be independent of ordinary memory is very greatly enhanced when this inner stage of development is reached.

What I have now related to you concerns the ability to bring form into the etheric body in the head. This then makes it possible for a man to see the time-body, the etheric body, stretching back to his birth, bringing about a very particular frame of mind vis-à-vis the cosmos. One loses one's own corporeality, so to speak, but one gradually becomes accustomed to the cosmos. The consciousness expands, as it were, into the wide spaces of the ether. One no longer contemplates a plant without plunging into its growing. One follows it from root to blossom; one lives in its saps, in its flowering, in its fruiting. One can steep oneself in the life of animals as revealed by their forms, but above all in the life of other human beings. The slightest trait perceived in other human beings will lead one into the whole life of the soul, so that during these super-sensible perceptions one feels not within but outside oneself.

But one must always be able to return. This is essential, for otherwise one is an inactive, nebulous mystic, a dreamer—not a knower of the super-sensible worlds. One must be able to live in these higher worlds, but at the same time be able to bring oneself back again, so as to stand firmly on one's own two feet. That is why in speaking of these things I state emphatically that for me as for a good philosopher a knowledge of how shoes and coats are sewn is almost more important than logic. A true philosopher should be a practical human being. One must not be thinking about life if one does not stand within it as a really practical human being. And in the case of one who is seeking super-sensible knowledge this is still more necessary. Knowers of the super-sensible cannot be dreamers or fanatics—people who do not stand firmly on their own two feet. Otherwise one loses oneself because one must really come out of oneself. But this coming-out-of-oneself must not lead to losing oneself. The book, Occult Science, an Outline, was written from such a knowledge as I have described.

Then the question is whether one can carry this super-sensible knowledge further. This occurs through further cultivating one's meditation. To begin with, one rests with the meditation upon certain definite ideas or a combination of ideas and thereby strengthens one's life of soul. But this is not enough to enter the super-sensible world fully. Another exercise is necessary. Not only is it necessary to rest with definite ideas, concentrating one's whole soul upon them, but one must be able, at will, to drive these ideas out of one's consciousness again. Just as in material life one can look at some object and then away from it, so in super-sensible development one must learn to concentrate on some idea and then to drive it entirely away.

Even in ordinary life this is far from easy. Think how little a man has under his control, to be always impelled by his thoughts. They will often haunt him day in and day out, especially if they are unpleasant. He cannot get rid of them. This is a still more difficult thing to do when we have accustomed ourselves to concentrate upon a particular thought. A thought content upon which we have concentrated begins finally to hold us fast and we must exert every effort to drive it away. But after long practice we shall be able to throw the whole retrospective tableau of life back to birth, this whole etheric body, which I have called the time-body, entirely out of our consciousness.

This, of course, is a stage of development towards which we must bring ourselves. We must first mature. By the sweeping away of ideas upon which we have meditated, we must acquire the power to rid ourselves of this colossus, this giant in the soul. This terrible specter of our life between the present moment and birth stands there before us—and we must do away with it. If we eliminate it, a “more wakeful consciousness”—if I may so express it—will arise in us. Consciousness is fully awake but is empty. And then it begins to be filled. Just as the air streams into the lungs when they need it, so there streams into this empty consciousness, in the way I have described, the true spiritual world.

This is Inspiration. It is an in-streaming not of some finer substance but of something that is related to substance as negative is to positive. That which is the reverse of substance now pours into a human nature which has become free from the ether. It is important that we can become aware that spirit is not a finer, more ethereal substance. If we speak of substance as positive (we might also speak of it as negative, but that is not the point; these things are relative)—then we speak of spirit as being the negative to the positive. Let me put it thus: suppose I have the large sum of five shillings in my possession. I give one shilling away and then have four shillings left. I give another away—three shillings left, and so on until I have no more. But then I can make debts. If I have a debt of a shilling, then I have less than no shilling!

If, through the methods that I have described, I have eliminated the etheric body, I do not enter into a still finer ether, but into something that is the reverse of the ether, as debts are the reverse of assets. Only now I know through experience what spirit is. The spirit pours into us through Inspiration; the first thing that we now experience is what was with our soul and with our spirit in a spiritual world before birth, or rather before conception. This is the pre-existent life of our soul-spirit. Before reaching this point we saw in the ether back to our birth. Now we look beyond conception and birth, out into the world of soul and spirit, and behold ourselves as we were before we came down from spiritual worlds and acquired a physical body from the line of heredity.

In initiation-knowledge these things are not philosophical truths that one thinks out: they are experiences, but experiences which have to be earned by means of the preparations I have now indicated. The first truth that comes to us when we have entered the spiritual world is that of the pre-existence of the human soul and the human spirit respectively, and we learn now to behold the eternal directly.

For many centuries European humanity has had eyes for only one aspect of eternity—namely, the aspect of immortality. Men have asked only this: what becomes of the soul when it leaves the body at death? This question is the egotistical privilege of men, for men take an interest in what follows death from an egotistical basis. We shall presently see that we can speak of immortality too, but at all events men usually speak of it from an egotistical basis. They are less interested in what preceded birth. They say to themselves: “We are here now. What went before has only worth in knowledge.” But one will not win true worth in knowledge unless one also directs one's attention to existence as it was before birth, or rather, before conception.

We need a word in modern parlance with which to complete the idea of eternity. For we should not speak only of immortality; we should speak also of Ungeborenheit—Unborn-ness—a word difficult to translate. Eternity has these two aspects: immortality and unborn-ness. And initiation-knowledge discovers unborn-ness before immortality.

A further stage along the path to the super-sensible world can be reached if we now try to make our activity of soul and spirit still freer of the support from the body. To this end we now gradually guide the exercises in meditation and concentration to become exercises for the will.

As a concrete example, let me lead you to a simple exercise for strengthening the will. It will help you to be able to study the principle here involved. In ordinary life we are accustomed to think with the course of the world. We let things come to us as they happen. That which comes to us earlier, we think of first, and that which comes to us later, we think of later. And even if we do not think with the course of time in more logical thought, there is always in the background the tendency to keep to the outward, actual course of events. Now in order to exercise our forces of spirit and soul we must get free of the outer cause of things. A good exercise—and one which is at the same time an exercise for the will—is to try to think back over our day's experiences, not as they occurred from morning to evening, but backwards, from evening to morning, entering as much as possible into details.

Suppose in this backward review we come to the moment when, during the day, we walked up a staircase. We think of ourselves at the top step, then at the one before the top, and so on, down to the bottom. We go down that staircase backwards in thought. To begin with we will only be in the position to visualize episodes of the day in this backward order, say from six o'clock to three o'clock, or from twelve to nine, and so on to the moment of waking. But gradually we shall acquire a kind of technique by means of which, in the evening or the next morning, we are actually in a position to let a retrospective tableau of the experiences of the day or the day before pass before our soul in pictures. If we are in the position—and we will arrive at it—to free ourselves completely from the kind of thought which follows three-dimensional reality, we will see what a tremendous power our will becomes. We will reach this also if we can arrive at the position where we can experience the notes of a melody backwards, or visualize a drama in five acts, beginning with the fifth, then the fourth, and so on, to the first act. Through all such exercises we strengthen the power of will, for we invigorate it inwardly and free it from its bondage to events in the material world.

Here again, exercises I have indicated in previous lectures can be appropriate if we take stock of ourselves and realize that we have acquired this or that habit. We now take ourselves firmly in hand and apply an iron will in order within two years or so to have changed this particular habit into a different one. To take only a simple example: something of a man's character is contained in his handwriting. If we strain ourselves to acquire a handwriting bearing no resemblance to what it was before, this takes a strong inner force. Now this second handwriting must become quite as much a habit, just as fluent as the first. That is only a trivial matter but there are many things whereby the fundamental direction of our will may be changed through our own efforts. Gradually we bring it to the point where not only is the spiritual world received in us as Inspiration, but actually our spirit, freed from the body, is submerged in other spiritual beings outside of us. For true spiritual knowledge is a submerging in spiritual beings who are spiritually all around us when we look back at physical phenomena. If we would know the spiritual, we must first, as it were, get outside ourselves. I have already described this. But then we must also acquire the ability to sink ourselves into things, namely into spiritual things and spiritual beings.

We can do this only after we also practice such initiation exercises as I have described, bringing us to the point where our own body is no longer a disturbing element but where we can submerge ourselves in the spirituality of things, where the colors of the plants no longer merely appear to us, but where we plunge into the colors themselves; where we do not only color the plants, but see them color themselves. Not only do we know that the chicory blossom growing by the wayside is blue, when we contemplate it; but we can submerge ourselves inwardly in the blossom itself, in the process whereby it becomes blue. And from that point we can extend our spiritual knowledge more and more.

Various symptoms will indicate that these exercises have really been the means of progress. I will mention two, but there are many. The first lies in the fact that we receive a way of viewing the moral world completely different from before. For pure intellectualism, the moral world has something unreal about it. Of course, if a man has abided by the laws of decent behavior in the age of materialism, he will feel it incumbent upon him to do what is right according to well-worn tradition. But even if he does not admit it, he thinks to himself: when I do what is right, there is not so much taking place as when lightning strikes through space or when thunder rolls across the sky. He does not think it real in the same sense. But when one lives within the spiritual world one becomes aware that the moral world-order not only has the reality of the physical world, but has a higher reality. Gradually one learns to understand that this whole age with its physical constituents and processes may perish, may disintegrate, but that the moral influences which flow out of us strongly endure. The reality of the moral world dawns upon us. The physical and the moral world, “being” and “becoming,” become one. We actually experience that the world has moral laws as objective laws.

This increases responsibility in relation to the world. It gives us a totally different consciousness—a consciousness of which present-day humanity stands in sore need. For modern mankind looks back to the earth's beginning, where the earth is supposed to have been formed out of a primeval mist. Life is thought to have arisen out of the same mist, then man himself, and from man—as a Fata Morgana—the world of ideas. Mankind looks ahead to a death of warmth, to a time when all that mankind lives within must become submerged in a great tomb, and they need a knowledge of the moral world-order which can only be received fundamentally through fully obtaining spiritual knowledge. This I can only indicate.

But the other aspect is that one cannot reach this Intuitive knowledge, this submerging in outer things, without passing through intense suffering, much more intense than the pain of which I had to speak when I characterized Imaginative knowledge, when I said that through one's own efforts one must find the way back into one's sympathies and antipathies—and that inevitably means pain. But now pain becomes a cosmic experiencing of all suffering that rests upon the ground of existence.

One can easily ask why the Gods or God created suffering. Suffering must be there if the world is to arise in its beauty. That we have eyes—I will use popular language here—is simply due to the fact that to begin with, in a still undifferentiated organism, the organic forces were excavated which lead to sight and which, in their final metamorphosis, become the eye. If we were still aware today of the minute processes which go on in the retina in the act of sight, we should realize that even this is fundamentally the existence of a latent pain. All beauty is grounded in suffering. Beauty can only be developed from pain. And one must be able to feel this pain, this suffering. Only through this can we really find our way into the super-sensible world, by going through this pain. To a lesser degree, and at a lower stage of knowledge, this can already be said. He who has acquired even a little knowledge will admit to you: for the good fortune and happiness I had in life, I have my destiny to thank; but only through pain and suffering have I been able to acquire my knowledge.

If one realizes this already at the beginning of a more elementary knowledge, it can become a much higher experience when one becomes master of oneself, when one reaches out through the pain that is experienced as cosmic pain to the stage of “neutral” experience in the spiritual world. One must work through to a point where one lives with the coming-into-existence and the essential nature of all things. This is Intuitive knowledge. But then one is also completely within an experience of knowledge that is no longer bound to the body; thus one can return freely to the body, to the material world, to live until death, but now fully knowing what it means to be real, to be truly real in soul and spirit, outside the body.

If one has understood this, then one has a picture of what happens when the physical body is abandoned at death, and what it means to pass through the gate of death. Having risen to Intuitive knowledge, one has foreknowledge, which is also experience, of the reality that the soul and spirit pass into a world of soul and spirit when the body is abandoned at death. One knows what it is to function in a world where no support comes from the body. Then, when this knowledge has been embodied in concepts, one can return again to the body. But the essential thing is that one learns to live altogether independently of the body, and thereby acquires knowledge of what happens when the body can no longer be used, when one lays it aside at death and passes over into a world of soul and spirit.

And again, what results from initiation-knowledge on the subject of immortality is not a philosophical speculation but an experience—or rather a pre-experience—if I may so express myself. One knows what one will then be. One experiences, not the full reality, but a picture of reality, which in a certain way corresponds with the full reality of death. One experiences immortality. Here too, you see, experience is drawn into and becomes part of knowledge.

I have tried now to describe to you how one rises through Imagination to Inspiration and Intuition, and how one finally through this becomes acquainted with one's full reality. In the body one learns to perceive oneself, so long as one remains within that body. The soul and spirit must be freed from the body, for then one becomes for the first time a whole man. Through what we perceive through the body and its senses, through the ordinary thinking which, arising from the sense-experiences, is bound up with the body, especially with the nerve-sense system, one becomes acquainted with only a limb of man. We cannot know the whole, full man unless we have the will to rise to the modes of knowledge which come out of initiation-science.

Once again I would like to emphasize: if these things are investigated, everyone who approaches the results with an unprejudiced mind can understand them with ordinary, healthy human reason—just as he can understand what astronomers or biologists have to say about the world. The results can be tested, and indeed one will find that this testing is the first stage of initiation-knowledge. For initiation-knowledge, one must first have an inclination towards truth, because truth, not untruth and error, is one's object. Then one who follows this path will be able, if destiny makes it possible, to penetrate further and further into the spiritual world during this earthly life. In our day, and in a higher way, the call inscribed over the portal of a Greek temple must be fulfilled: “Man, know thyself!” Those words were not a call to man to retreat into his inner life but a demand to investigate into the being of man: into the being of immortality = body; into the being of unborn-ness = immortal spirit; and into the mediator between the earth, the temporal, and the spirit = soul. For the genuine, the true man consists of body, soul, and spirit. The body can know only the body; the soul can know only the soul; the spirit can know only the spirit. Thus we must seek to find active spirit within us in order to be able to perceive the spirit also in the world.

I would like to respond to your kind invitation to speak here this evening by telling you something about how, through unmediated research, one can come to spiritual knowledge, and I would like to explain the educational consequences of that knowledge. At the outset today I would also like to say that I will be speaking primarily about the method for entering and researching super-sensible worlds; perhaps on another occasion it will be possible to impart some of the results of super-sensible research. Everything I have to say today will refer to the researching of spiritual, super-sensible worlds, not to the understanding of super-sensible knowledge. Supersensible knowledge that has been researched and communicated can be understood by ordinary healthy human understanding if this ordinary understanding has not lost its unbiased perspective. A biased view is present when the understanding takes as its starting point the proof or logical deduction appropriate for dealing with the outer world of sense. Because of this hindrance alone it is often said that the results of super-sensible research cannot be understood by anyone who is not a researcher of the super-sensible.

What will be imparted here today is the object of what is known as initiation knowledge. In previous ages of humanity's development this knowledge was cultivated in a form different from the form appropriate for today. As I have already said in other lectures, the things of the past are not to be brought forward again; rather the path of research into super-sensible worlds is to be entered upon in a way appropriate to the thinking and feeling of our age. When it comes to initiation knowledge, everything depends on the individual's ability to undergo a fundamental reorientation or revisioning of his entire soul configuration.

An individual possessing initiation knowledge is distinguished from those who have knowledge in the present-day sense of the word, not merely because his initiation knowledge is a step above ordinary knowledge. Of course, it is achieved on the foundation of ordinary knowledge; this foundation must be present; intellectual thinking must be fully developed if one wants to acquire initiation knowledge. However, a fundamental reorientation is then necessary. The possessor of initiation knowledge must come to see the world from a point of view altogether different from the way it was seen without initiation knowledge.

I can express the fundamental difference between initiate and ordinary knowledge in a simple formula: In ordinary knowledge we are aware of our thinking; indeed, we are altogether aware of the inner soul experience through which we, as the subject of knowing, acquire knowledge. For example, when we think and believe that we know something through thought we think of ourselves as thinking human beings, as subjects. We are looking for objects when we observe nature or human life or perform experiments. We always look for objects. Objects are supposed to present themselves to us. Objects should surrender themselves to us so we can encompass them with our thoughts, so we can apply our thinking to them. We are the subject and that which comes to us is the object.

With a man who strives for initiation knowledge an entirely different orientation comes into play. He must become aware that as a human being, he is the object; then, for this object, this human being, he must seek the subject. A situation exactly the opposite of ordinary knowing must occur. In ordinary knowledge we experience ourselves as subject and look for the object outside of us. In initiation knowledge we ourselves are the object, and we seek the corresponding subject; in other words, genuine initiation knowledge leads us to find subjects. But that would be the object of a later knowledge.

It is as though the mere definitional concepts already force us here to see that in initiation knowledge, we must actually flee from ourselves; we must become like the plants and stones, like thunder and lightning, which are, for us, objects. In initiation knowledge we slip out of ourselves, so to speak, and become objects that seek the corresponding subjects. If I may express myself somewhat paradoxically, I would like to say that from the point of view of thinking the difference is as follows: In ordinary knowing we think about the things; in initiation knowledge we seek to discover how we are being thought by the cosmos.

This is nothing more than an abstract guiding principle. But you will find that this abstract guiding principle is followed everywhere in the concrete methods of initiation. To begin with, if we want to receive initiation knowledge appropriate for today we must proceed from thinking. The life of thought must be fully developed if we want to come to initiation knowledge today. This life of thought can be especially well schooled through an immersion in the natural scientific development of the last centuries, the nineteenth century in particular.

People react in different ways to natural scientific knowledge. Some listen to the pronouncements of science with what I would like to call a certain naïveté. They hear, for example, how organic beings have developed from the simplest, most primitive forms up to the human being. They think about this development but have little regard for their own involvement in these ideas. They do not stop to consider the fact that they themselves unfold something in the seeing of external processes, something which belongs to the life of thought.

But someone who receives natural scientific knowledge with critical consideration of his own involvement must ask himself: What does it mean that I myself can follow the development of beings from the imperfect to the perfect? Or he could say to himself: When I do mathematics I create thoughts purely out of myself. Properly understood, mathematics is a web spun out of myself. I then apply this web to the outer world and it fits. Here we come to the great question, I would like to say the really tragic question: How do things stand with respect to thinking itself—this thinking that is involved every time I know something?

No matter how long we think about it we cannot find out how things stand with thinking; for thinking remains always stuck in the same place. We merely spin, so to speak, around the axis we have already built for ourselves. We must accomplish something with our thinking. With our thinking we must carry out what I described as meditation in my book Knowledge of the Higher Worlds and Its Attainment.³⁰

We should not think mystically about meditation but then neither should we think of it lightly. It must be completely clear what meditation is in the modern sense. It also requires patience and inner energy of soul. Above all there is something else that belongs to meditation, something that no one can ever give to another human being: the ability to promise oneself something and then keep that promise. When we begin to meditate we begin to perform the only really fully free act in human life. We always have the tendency toward freedom within us. We have also attained a good measure of freedom. However, if we stop to think about it, we will find we are dependent upon our heredity, our education, and our present life situation.

To what extent are we in a position to suddenly leave behind all we have acquired through heredity, education, and life? We would be confronted with nothingness were we to suddenly leave that all behind.

Although we may have decided to meditate mornings and evenings in order gradually to learn to see into the spiritual world, we can, in fact, on any given day, leave this undone. There is nothing to prohibit this. And experience teaches us that most people who approach the meditative life, even those with the best intentions, soon leave it again. In this we are completely free. Meditation is an essentially free act.

If we are able to remain true to ourselves despite this freedom, if we promise ourselves, not another but ourselves, that we will remain faithful to this meditation, then that is, of itself, an enormous power in the soul.

Having said that, I would like to draw your attention to how, in its simplest form, meditation is done. I can only deal with the basic principles today. This is what we are dealing with: An idea or image, or a combination thereof, is moved into the center of our consciousness. Although the content of this thought complex does not matter, it should be immediate and not represent anything from our memory. For this reason it is good if the thought complex is not retrieved from our memory but rather given to us by someone experienced in such things. It is good for it to be given to us, not because the one who gives the meditation wants to exercise any suggestion but because we then can be certain that what we meditate is, for us, something entirely new.

We could just as well find a passage for meditation in any old book that we know we have not read. What is important is that we not pull a sentence out of our subconscious or unconscious, which would then overwhelm us. We could never be absolutely certain about a sentence like that. All kinds of things left over from past feelings and sensations would be mixed in. It is essential that the meditation be as transparent as a mathematical equation.

Let us take something very simple, the sentence: “Wisdom lives in the light.” To begin with, the truth of this sentence cannot be tested. It is a picture. But it is not important for us to concern ourselves with the content in any other way than to see through and understand it. We are to dwell upon it with our consciousness. In the beginning we will only be able to dwell in full consciousness upon such a content for a very short period of time. But this period of time will get longer and longer.

What then is essential? Everything depends upon our gathering together our whole life of soul in order to concentrate all our powers of thinking and feeling upon the content of the meditation. Just as the muscles of the arm become strong as we work with them, so too soul forces are strengthened by focusing them on a meditative content again and again. If possible the content of meditation should remain the same for months, perhaps for years. For genuine super-sensible research the forces of the soul must first be strengthened, empowered.

If we continue practicing in this way, the day will come, I would like to say, the big day, on which we make a very special observation. Gradually we observe that we are in a soul activity entirely independent of the body. We notice that whereas previously we were dependent upon the body for all our thinking and feeling—for our thinking upon the nervous system, for our feeling upon the circulatory system, and so on—now we feel ourselves in a spiritual-soul activity that is fully independent of any bodily activity. And we notice this because we are now in a position to cause something in our head to vibrate, something that had remained entirely unconscious previously. We now discover the strange difference between sleeping and waking. The difference consists in this: when man is awake there is something vibrating throughout his entire organism—except in his head. What is otherwise in movement in all the rest of the human organism is, in the head, at rest.

We will better understand what we are dealing with here if I draw your attention to the fact that, as human beings, we are not these robust solid bodies that we usually believe ourselves to be. We are actually made up of approximately 90 percent fluids; and the 10 per cent solid constituents are immersed in the fluids, they swim around in the fluids. We can only speak of the solid part of the human being in an uncertain way. We are, if I may put it this way, approximately 90 per cent water; and to a certain extent, air and warmth pulsate through this water.

If you can imagine the human being this way—to the least extent solid body and to a greater extent water and air with warmth vibrating therein—then you will not find it so difficult to believe that there is something even finer and more rarefied within us. This finer element I will call the etheric body. This etheric body is more rarefied than air. It is so fine that it permeates us without our being aware of the fact—at least in ordinary life. This etheric body is what is in inner movement when we are awake—in a regular movement throughout the entire human body, except in the head. In the head the etheric body is inwardly at rest.

In sleep it is otherwise. Sleep begins and then continues when the etheric body also begins to be in movement in the head. So that in sleep the whole human being—the head as well as the rest of the human being—has an etheric body that is in inner movement. When we are dreaming, for example, just upon awakening, we are then still just able to perceive the last movements of the etheric body. They present themselves to us as dreams. We are still able to perceive the last etheric movements in the head; however, when we awaken quickly that cannot happen.

Someone who meditates for a long time in the fashion I have indicated arrives at a stage where he can form pictures into the etheric body which permeates the head when it is at rest. In the book Knowledge of the Higher Worlds and Its Attainment. I have called these pictures Imaginations. These Imaginations, which can be experienced in the etheric body independently of the physical body, are the first super-sensible impressions we can have. They bring us to the place where, entirely without regard for our physical body, we can behold, as in one picture, our life in its movement and its actions. What has often been described by people who were submerged in water and about to drown—that they have seen their lives backward in a series of moving pictures—that vision can be developed here systematically so that everything that has happened in our present earth life can be seen.

The first result of initiation knowledge is a view of our own soul life. This turns out to be entirely different from what one usually expects. We usually abstractly suppose this soul life to be woven from ideas and mental images. When we discover it in its true form we find that it is something creative and, at the same time, that it is what was working in our childhood, what shaped and molded our brain, what permeates the rest of the body and brings about a plastic form-building activity within the body as it enkindles and supports our waking consciousness, even our digestive activity. We see this inner activity in the organism as the etheric body of the human being. This is not a spatial body but a time body. For this reason you can describe the etheric body as a form in space only if you realize that what you are doing is the same as painting a bolt of lightning. When you paint a picture of a lightning flash you are, of course, painting only a moment of its existence. You are holding the moment in place. The human etheric body also can only be captured as a spatial form for a moment. In reality we have a physical body in space and an etheric body in time, a time body, which is always in movement. And it is only meaningful to speak of the etheric body if we speak of it as a body of time which we can behold. From the moment we are in a position to make this discovery we see it extending backward all the way back to our birth. This is, to begin with, the first super-sensible ability we can discover in ourselves.

The development of the soul, brought about through processes such as I have described, shows itself above all in a change of the entire soul mood and disposition of those people who strive for initiation knowledge. Please do not misunderstand me. I do not mean that someone who arrives at initiation knowledge suddenly becomes an entirely transformed and different human being. On the contrary, modern initiation knowledge must leave a man standing fully in the world so that he is able to continue his life, when he returns to it, just as he once began it. But when super-sensible research is carried out man has become, through initiation knowledge, for those hours and moments someone different than he is in ordinary life.

Above all I would like to emphasize an important moment that characterizes initiation knowledge. As a person penetrates further into experience of the super-sensible he feels more and more how his own bodily nature disappears. That is, it disappears for him with respect to those activities in which this bodily nature plays a part in ordinary life.

Let us consider for a moment how our judgments in life come about. We grow up and develop as children. Sympathy and antipathy become solidly set in our lives—sympathy and antipathy for the things that appear to us in nature and for other people. Our body is involved in all of this. Of course, this sympathy and antipathy that, to a large extent, actually have their foundation in the physical processes in our body, are then placed and located in the body. In the moment when people about to be initiated rise into the super-sensible world, they live into a world in which, for the duration of the time spent in the super-sensible, the sympathies and antipathies connected with their bodily nature become increasingly foreign to them. They are lifted above that with which their bodily nature is connected. When they wish to take up ordinary life again they must again fit themselves, so to speak, into their usual sympathies and antipathies—something which otherwise occurs by itself.

When we awaken in the morning we fit into our bodies, develop the same love for things and people, the same sympathy and antipathy we had before. This happens by itself. But when we stay for a while in the super-sensible and then wish to return to our sympathies and antipathies, then we must exert an effort to submerge ourselves into our bodily nature. This condition of separation from our own bodily nature is a phenomenon that shows that we are really making progress. The appearance of wide-hearted sympathies and antipathies is, altogether, something that an initiate gradually makes a part of his being.

There is one thing that shows the development toward initiation in a particularly strong way: the working of the memory during initiation knowledge. We experience ourselves in ordinary life. Our memory is sometimes a little better, sometimes a little worse; but we acquire a memory. We have experiences and later remember them. This is not the case with what we experience in super-sensible worlds. We can experience greatness, beauty, and meaning, but after it has been experienced it is gone. And it must be experienced again if it is to stand before the soul again. It is not imprinted in the memory in the usual sense. It is imprinted only if we bring into concepts what we have seen in the super-sensible, only if we can also bring our understanding along with us into the super-sensible world. This is very difficult. We must be able to think just as well on the other side but without the body helping with this thinking. For this reason our concepts must be strengthened beforehand; we must have become proper logicians before, so that we do not always forget when we look into the super-sensible world. It is just the primitive clairvoyants who, although they can see quite a bit, forget their logic when they are over there. It is just when we want to share super-sensible truths with someone else that we notice this change in our memory with respect to these truths. From this we can see how our physical body is involved in the exercise of memory, not in thinking, but in the exercise of memory, which always plays into the super-sensible.

If I may be permitted to say something personal, it is this: When I myself hold lectures it is different from the way lectures are usually held. People often speak from memory, they often develop from memory what they have learned, what they have thought. Anyone who really presents super-sensible truths actually must always produce them in the moment when he presents them. I can hold the same lecture thirty, forty, fifty times, and for me it is never the same. Of course, that would be so in any case, but it is even more so with this independence from memory that comes into play when a higher stage of memory is reached.

I have already told you about the ability to bring forms into the etheric body of the head. This then makes it possible to see through the time-body, the etheric body, all the way back to birth. It also brings the soul to a very special mood with respect to the cosmos. One loses one's own bodily nature, so to speak, but feels oneself living into the cosmos. Consciousness expands, as it were, into the widths of the ether. One can no longer look at a plant without becoming immersed in its growth. One follows it from the root to the blossom. One lives in its juices, in its blossoms, in its fruits. One can steep oneself in the life of animals according to their forms, but especially in the life of other human beings. The slightest gesture encountered in another human being leads one, so to speak, into the entire soul life of the other person. One feels as though one is no longer in oneself, but is out of oneself during this super-sensible knowing.

But it is necessary that we be able to return again and again, otherwise we are lazy, nebulous mystics, dreamers, and not knowers of super-sensible worlds. We must be able to live in super-sensible worlds while simultaneously being able to return at any time to stand firmly on our two feet. For this reason, whenever I explain such things about super-sensible worlds, I must stress that it is far more important for a philosopher to know how a shoe or a coat is made than it is to know logic, that he must really stand in life in a practical way. Actually no one should think about life unless he really stands in it in a practical way. This is even more so the case for someone seeking super-sensible knowledge. Knowers of the super-sensible cannot be dreamers or fanatics or people who cannot stand on their two feet; otherwise they would lose themselves, for one must, as a matter of fact, get outside of oneself. But this “getting outside of oneself” must not lead to the loss of one's self. The book Occult Science—an Outline was written out of knowledge such as I have described here.

Then it is important that we penetrate further into this super-sensible knowledge. This happens when we further develop our meditations. With our meditations we rest upon certain ideas or mental pictures or a combination thereof, thereby strengthening the soul life. But this is not enough to bring us fully into the spiritual world. It is also necessary that we practice the following: Beyond dwelling with our meditations upon ideas, beyond concentrating our entire soul upon these ideas, we must be able, at will, to cast them out of our consciousness. Just as, in the life of the senses, we can look at something and then away from it whenever we want, so too, in the development of super-sensible knowledge we must learn to concentrate on a content of soul and then be able to cast it out of the soul again.

Even in ordinary life this is not easy. Just think how little we have it in our power to drive our thoughts away at will. Sometimes they will pursue us for days, especially if they are unpleasant. We cannot get rid of them. This becomes much harder after we have become accustomed to concentrating on the thoughts. A thought content we have concentrated upon eventually begins to get a firm grip on us; then we really have to work hard to remove it. When we have practiced for a long time we can manage the following: We can remove, we can cast out of our consciousness, this entire retrospect of our life from birth onward, this entire etheric body, as I have called it, this time body.

This is, of course, a stage to which we must develop ourselves. We must first become mature for this step by ridding ourselves of this colossus, this giant being in our soul. The whole terrible specter that embodies life between the present moment and our birth is standing there before us. This is what we must do away with. If we can get rid of it then something will appear for us that I would like to call a more wakeful consciousness. Then we are merely awake without anything in the waking consciousness. Then it begins to fill. Just as air streams into lungs that need it, so too the real spiritual world now streams into the consciousness that has been emptied in the way described.

This is Inspiration. Now something streams in that is not a finer, more rarefied matter. It is related to matter as negative is related to positive. The opposite of matter now streams into the human being who has become free of the ether. This is the most important thing we can become aware of. It is not true that spirit is merely an even finer, more etherealized form of matter. If we call matter the positive (it really does not matter if we call it positive or negative; these things are relative), then in terms of the positive we must call spirit negative. It is as if I had the vast fortune of five dollars in my wallet. If I give one away then I will have four left. But say, alternatively, that I accumulate debts. If I owe one dollar then I have less than no dollars.

If through the methods described I have removed the etheric body then I come, not into a still finer ether, but into something that is the opposite of ether, in the same way debts are the opposite of assets. Now I know from my own experience what spirit is. Through inspiration the spirit comes into us and the first thing we experience is what surrounded our soul and spirit before our birth, that is before conception, in the spiritual world. That is, the preexistent life of our soul and spirit. Previously we had seen into the etheric realm back to our birth. Now we look back beyond birth, that is conception, into a world of soul and spirit and reach the point where we can perceive how we were before we descended from spiritual worlds into a physical body taking on a line of heredity.

For inspiration knowledge these things are not thought-out philosophical truth. They are experiences, but experiences which must only be acquired after a preparation such as I have indicated. So the first thing that comes to us when we enter the spiritual world is the truth of the preexistence of the human soul, that is, of the human spirit. We learn now to see the eternal directly.

For many centuries now European humanity has considered eternity from one side only, from the point of view of immortality. Europeans have asked only: What becomes of the soul after it leaves the body at death? Of course, it is the egotistical right of human beings to ask such a question. They are interested in what will follow after death for egotistical reasons. We will presently see that we too can speak about immortality, but immortality is usually discussed for egotistical reasons. People are less interested in what happened before their birth. They say: We are here now. What went on before has value only as history. But knowledge of history that has any value is only possible if we seek knowledge of our existence before birth, that is, before conception.

We need a word in modern languages that makes the eternal complete. We should speak not only of immortality but also of unborn-ness. For eternity consists of both immortality and unborn-ness; furthermore, initiation knowledge discovers unborn-ness before it discovers immortality.

A further stage of development in the direction of the spiritual world can be reached if we strive to free our soul and spiritual activities still further from the support given by the body. We can achieve this freeing by guiding our exercises, meditations, and concentration more in the direction of will-exercises. As a concrete example I would like to describe a simple will exercise that will allow you to study the principle under consideration. In ordinary life we are accustomed to think along with the flow of the world. We let the things come to us as they happen to come. What comes to us first we think first, what comes to us later we think later. And even if in more logical thinking we are not thinking along with the flow of time, still in the background there is the effort to stick with the external, “real,” flow of events and facts. In order to exercise our soul and spiritual forces we must get free from the external flow of events. And a good will exercise is this: We try to think back through the experiences of the day, not as they occurred, from the morning to evening, but backward, from evening to morning, paying attention to the details as much as possible.

Suppose we come to the following in this backward review: We walked up a set of stairs. First we picture ourselves on the top step, then at the one before the top, and so on down to the bottom. We descend the stairs backward. In the beginning we will only be able to visualize backward the episodes of the day's experiences in this way, say from six o'clock to three o'clock, or from twelve to nine, and so on, back to the moment of waking. But gradually we will acquire a kind of technique by means of which, as a matter of fact, in the evening or the next morning we will be able to let a tableau of the day's events, or the events of the day before, pass before our soul in reverse order.

When we are in a position (and everything depends on our achieving this position) to free ourselves entirely from the three dimensional flow of reality, then we will see how a powerful strengthening of our will occurs. The same effect can be achieved if we are able to hear a melody backward or if we can picture a drama of five acts running backward from the fifth, fourth, and so forth back to the first. We strengthen our will inwardly with all of these means, and outwardly we tear it free from its bondage to events in the world of the senses. Other exercises that I have mentioned in previous lectures can be added. We can take stock of ourselves and our habits. We can take ourselves in hand, apply iron will in order, in a few years, to acquire another habit in place of the old. As an example, I mention the fact that in his handwriting everyone has something that reveals his character. Making the effort to acquire another handwriting, one which is not at all similar to the former, requires a powerful, inner strength. Of course, the second handwriting must become just as habitual as the first. That is a small thing. There are many such things through which we can alter the fundamental direction of our will through our own energetic efforts.

In this way gradually we are able to do more than just bring the spiritual world as inspiration into us. With our spirit freed from the body we are really able to immerse ourselves in the other spiritual beings outside us. Genuine spiritual knowing means that we enter into spiritual beings around us when we behold physical things. If we want to know spiritual things we must first get out of ourselves. I have described this freeing of ourselves from the physical. But then we must also acquire the ability to sink ourselves again into spiritual things and beings.

We can only do this after practicing the kinds of exercises just described; then, as a matter of fact, we are no longer disturbed by our own bodies but can immerse ourselves in the spiritual side of things; then the plants no longer merely appear to us, but we are able to dive down into the color itself. We live in the process whereby the plant colors itself. By not only knowing that the chicory growing alongside the road is blue, but by being able to enter into the blossom inwardly and participate in the blue we dwell intuitively in this process. From this point we can extend our knowledge more and more.

From certain symptoms we can tell we have really made progress with such exercises. I would like to mention two, but there are really many. The first symptom consists in this, that we acquire entirely different views concerning the world of morality than we had before. For the pure intellect the moral world is something unreal. Certainly, if he has remained a decent person during the age of materialism, a man feels himself obligated to do what the old traditions prescribe. Yet even if he does not admit it, he thinks to himself that doing the good does not make something happen that is as real as what happens when lightning flashes or when thunder rolls through space. He is not thinking of reality in this sense when he thinks of morality. But when he lives into the spiritual world he becomes aware that the moral order of the world has not only a reality such as is found in the physical world, but actually a higher reality. He gradually comes to understand that this entire age, with its physical ingredients and processes, can decay and be dissolved; but the morality that flows forth from our actions continues to exist in its effects. He becomes aware of the reality of the moral world. The physical and moral worlds, being and becoming are then one. He really experiences the truth that moral laws are also objective laws of the world.

This experience intensifies our sense of responsibility with respect to the world. It gives us an altogether different consciousness, a consciousness much needed by modern humanity. Modern humanity looks at the beginning of the earth, how it was formed from a primal plasma in space, how life, man, and—much like a fata morgana—the world of ideas arose out of this primal matter. Our present-day humanity looks at the cold grave of the universe that entropy will bring us to. According to this materialistic idea, everything in which human beings live will again sink into a great graveyard. Humanity needs knowledge of the moral order in the world, the knowledge that can be achieved through super-sensible sources. This I can only touch on in this lecture.

Another symptom of our progress must be mentioned: the intensified suffering that we experience. We cannot come to intuitive knowledge, to this submerging of ourselves in things external to ourselves, without having gone through an intensified suffering. This suffering is intensified compared with the pain involved in imaginative knowledge, the pain that always arises when we must find our way again into our sympathies and antipathies. The great effort required to find our way back always hurts. The pain now becomes a cosmic co-experiencing of all the suffering that rests upon the ground of existence.

It is easy to ask why the gods, or God, created suffering. Suffering must exist if the world is to arise in its beauty. We have eyes because, to begin with, in a still undifferentiated organism something organic was, so to speak, “dug out” and transformed into the power to see and, then, into the eye. If we were still able today to perceive the tiny, insignificant processes that go on in the retina when we see, then we could perceive that even those processes represent a pain that rests upon the ground of existence. All beauty rests on the foundation of suffering. Beauty can only be developed out of pain. We should be able to feel this pain, this suffering. We can only really find our way into the spiritual by going through pain. To a lesser degree this can already be said for a lower stage of knowledge. Anyone who has acquired even a little knowledge will admit to the following: I am grateful to my destiny for the happiness and joys life has brought me, but my knowledge has only been achieved through my pains, through my suffering.

If this is felt with respect to more elementary knowledge, it can then become an even greater experience when we overcome ourselves, when we find our way through the pain that is felt as cosmic pain to a neutral experience in the spiritual cosmos. We must struggle through to a co-experiencing of the events and essential nature of all things; then intuitive knowledge is present. We are fully within an experience of knowledge that is no longer bound to the body. We can then return to and live again in the sensible world until death but with full knowledge of what it means to be real, to be real in the soul-spiritual outside the body.

If we grasp this experience of intuitive knowledge, then, in a picture, we have knowledge of what happens when we leave the physical body at death, then we know what it means to go through the gate of death. The reality we encounter, that the soul and spirit go over into a world of soul and spirit when they leave the body behind—we experience this reality beforehand when we have ascended to intuitive knowledge. That is, we know what it is like in a world where there is no body to provide support. When we have then brought this knowledge into concepts, we return to the body. But the essential thing is that we learn how to live without a body and acquire thereby the knowledge of what it will be like when we can no longer use our body, when we lay it aside at death and step over into a world of soul and spirit. Once again, this is not a question of philosophical speculation concerning immortality based upon initiation knowledge. It is, I would like to say, an experience, a pre-experience of what is to come. We know what it will be like. We do not experience the full reality of dying, but we experience immortality. This experience also becomes a part of our knowledge.

I have attempted to describe how you can rise through Imagination, Inspiration, and Intuition and how, through this development, you can learn to know yourself in your full reality as a human being. In the body we learn to know ourselves for as long as we are in the body. But we must free our soul and spirit from the body, for only then can the whole human being be free. What we know through the body, through our senses, through thinking based on sense experience and bound up with the body's nervous system—with all this we can know only one part of us. We only learn to know the whole human being if we have the will to ascend to the knowledge that comes from initiation science.

Once again, I would like to stress that once the research has been done, then the results can be understood—just as what astronomers and biologists say about the world can be understood and tested—by anyone approaching them with an unprejudiced mind, with ordinary, healthy human understanding. Then you will find that this testing is the first step of initiation knowledge. Because man does not seek untruth and error but truth, we must first get an impression of the truth in initiation knowledge. Then, as much as destiny makes it possible for us, we will be able to penetrate further and further into the spiritual world.

In our day, and in a higher sense, the words which stood inscribed above the Greek temple as a challenge must be fulfilled: “Man, know thyself.”

Those words certainly did not mean that we should retreat into our inner life. They were, rather, a challenge to search for our being: to search for the essence of immortality, which is found in the body, to search for the essence of unborn-ness, which is found in the immortal spirit, and to search for the mediator between earth, time, and spirit which is the soul. For the true human being consists of body, soul, and spirit. The body can only know the body, the soul can only know the soul, and the spirit can only know the spirit. Therefore, we must try to find the spirit active within us so that the spirit can also be recognized in the world.

• 30. Rudolf Steiner, Knowledge of the Higher Worlds and Its Attainment, vol. 10 in the Collected Works, repr. (Spring Valley, NY: Anthroposophic Press, 1983).

Today we would like to look at some things that will bring together for a wider circle of anthroposophists many of the truths already known to us. Perhaps you are already familiar with the description I have given in my book Theosophy³¹ I described there the worlds that the human being has to live through between death and a new birth. Today I will describe something of these worlds from a point of view somewhat different from the one given in that book.

For the most part in that book Imaginations are used for the soul and spiritual worlds through which a human being passes—after going through the gate of death—in order to develop and advance to a new life on earth. Today I will describe these things not so much from an Imaginative point of view, but rather from a point of view resulting more from Inspiration.

In order to acquire the possibility of understanding at all, we can begin with the experiences we have during earthly life. At any given point in time between birth and death we stand here in our physical body confronted with the outer world. What is contained within our skin, what is contained within our physical bodies, we call ourselves, our human being. We assume that this human being contains not only anatomical and physiological processes, but we also assume that somehow soul and spiritual processes are going on in there. We speak of “ourselves” and mean thereby what is contained within our skin. We look out into the world and see it around us; this we call our “outer world.” Now, we know that we make mental pictures of this outer world and then these mental pictures live within us. We have, then, the outer world around us and something like mirror images of the outer world within our soul life.

When we are in the life between death and a new birth we are in the very same world that is outside of us here on earth. All that you can see clearly, or only dimly sense, as an external world, becomes then your inner world. To all that you then say “my I.” Just as you now regard your lung as belonging to your I, so do you regard—in the life between death and a new birth—the sun and moon as your organs, as being in you. And the only outer world that you then have, is you yourself, as you are on the earth, that is, your earthly organs.

While on the earth we say: In us is a lung, in us is a heart; outside us is a sun, outside us is a moon, outside us is a zodiac. But during the life between death and a new birth we say: In us is a zodiac, in us is the sun, in us is the moon, outside us is a lung, outside us is a heart. Between death and a new birth everything we now carry within our skin becomes more and more our outer world, our universe, our cosmos. Our view of the relationship between world and man is exactly opposite when we are living between death and a new birth.

So it is that when we live through death, that is, when we go through the gate of death, we have, to begin with, a distinct picture of what was before, of how we were on earth. But it is only a picture. Yet you must think of this picture as having an effect on you like the outer world. At first you have this picture like a kind of appearance within you. In the first period after death, you still have a consciousness of what you were on earth as a human being—consciousness in the form of earthly memories and earthly pictures. These do not last long; in your view of the human being you advance more and more to the following: I is the world; the universe is the human being. This is more and more the case. But you must not imagine that the human lung, for instance, looks the same as it does now; that would not be a sight to compensate for the beauty of the sun and the moon. What the lung and heart will be then is something much greater, something much more wonderful than what the sun and moon are now to the human eye.

Only in this way do you really get an impression of what maya is. People speak of maya, that this present earthly world is a great illusion, but they do not really believe it. Deep down people still believe that everything is just as it appears to earthly eyes. But that is not the case. The human lung as we see it now is mere semblance; so is the heart. The truth is that our lung is only a magnificent part of our cosmos, our heart even more so. For in its true essence our heart is something much more majestic, something vastly greater than any sun.

We gradually begin to see a mighty cosmic world arising—a world in which we can say that below us are the heavens. What we actually mean is that below us is what is preparing the human head for the next incarnation. Above, we then say, is what was below. Everything is turned around. Above are all the forces that prepare man for his earthly life, so that in his next earth life he can stand and walk on two legs.

All this we can then sum up in these words: The closer we approach to a new life on earth, the more this universe that is the human being contracts for us. We become increasingly aware of how this majestic universe—it is most especially majestic in the middle period between death and a new birth—how this majestic universe, so to speak is shrinking and contracting, how, out of the weaving of the planets that we bear within us, something is created that then pulsates and surges through the human etheric body, how out of the fixed stars of the zodiac something is formed that builds our life of nerves and senses. This all shrinks together, it shapes itself to become first a spiritual and then an etheric body. And not until it has grown very, very small is it taken up into the mother's womb and clothed there with earthly matter.

Then comes the moment when we draw near to earthly life, when we feel the universe that was “ours” until recently vanishing from us. It shrinks together and becomes smaller. This experience begets in us the longing to come down again to earth and once more unite with a physical body. We long for the earth because this universe is withdrawing from our spiritual sight. We look to where we are becoming a human being.

However, we must reckon here with a very different scale of time. Life between death and rebirth lasts for many centuries. If a person is born in the twentieth century, his or her descent has been prepared for gradually, even as early as the sixteenth century. And the person himself has been working down into the earthly conditions and events.

A great, great ... grandfather of yours, way back in the sixteenth century, fell in love with a great, great ... grandmother. They felt the urge to come together, and there, in this urge, you were already working into the earthly world from spiritual worlds. And in the seventeenth century when a less distant great, great ... grandfather and great, great ... grandmother loved each other, you were, in a sense, once again the mediator. You summoned all these generations together so that finally those who could become your mother and father could emerge.

In the mysterious and indeterminate aspect of such earthly love relationships, forces are at work that proceed from human souls seeking future incarnations. Therefore full consciousness and complete freedom are never present in the external conditions that bring men and women together. These are things that still lie entirely outside the range of human understanding.

What we call history today is actually only something very external. Little is known to us in outer life today of the soul history of human beings. People today are completely unaware that the souls of human beings even in the twelfth or thirteenth century A.D. felt very differently than they do now. Not as distinctly as I have just described but in a more dreamlike way, the men and women in the tenth, eleventh, and twelfth centuries knew of these mysterious forces working down to earth from spiritual worlds, working down, in effect, from human souls. In the West little was said about repeated earthly lives, about reincarnation, but there were human beings everywhere who knew about it. Only the Churches always excluded or even anathematized all thoughts concerning repeated earth lives. But you should actually know that there were many people in Europe, even into the twelfth and thirteenth centuries, who were aware that a human being passes through repeated lives on earth.

Then came the time during which humanity in the Western world had to develop through the stage of intellectuality. Man must gradually achieve freedom. There was no freedom in ancient times when dreamlike clairvoyance prevailed. Neither is there freedom—there is, at most, belief in freedom—in those affairs of human life, governed, shall we say, by earthly love such as I have just described. For here the interests of other souls on their way down to earth are always in play.

Yet within the course of earth evolution humankind must grow freer and freer. For only if mankind becomes freer and freer will the earth reach its evolutionary goal. For this to happen it was necessary that intellectuality reign in a certain age. The age in question is, of course, our own. For if you look back into earlier times and conditions upon earth when human beings still had a dreamlike clairvoyance, you will see that spiritual beings were always living in this dreamlike clairvoyance. A person at that time could never say, “I have my thoughts in my head.” That would have been quite false. In ancient times one had to say, “I have the life of angels in my head;” and then in later times one had to say “I have the life of the spirits of elemental beings in my head.” Then came the fifteenth century; and in the nineteenth and the twentieth centuries we no longer have anything spiritual in our heads; only thoughts are in our heads—mere thoughts. By not having any higher spiritual life but only thoughts in our heads, we can make pictures of the outer world for ourselves. Through the fact that we no longer have any kind of higher spirituality within ourselves, but only thoughts, we are able to form pictures of the external world within ourselves.

Could human beings be free, so long as spirits were indwelling them? No, they could not. For spirits directed them in everything; everything was due to them. We could only become free when spiritual beings no longer directed us—when we had mere pictures, mere images, in our thoughts. Thought pictures cannot compel one to do anything. If you stand in front of a mirror the reflections of other people, no matter how angry they may be, will never be able to give you a box on the ears, never a real box on the ear because they have no reality; they are mere pictures. If I decide to do something, I can arrange for this to be reflected in a mirror but the reflection itself, the picture, cannot decide on anything.

In the age when intellectuality puts only thoughts into our heads, freedom can arise because thoughts have no power to compel. If we allow our moral impulses to be only pure thoughts—as described in my book, The Philosophy of Freedom—then we can achieve true freedom in our age.³² The intellectual age, therefore, had to arise.

Yet strange as it may sound, in essence the time is already past in which it was right for us to develop mere intellectuality, mere thinking in pictures. Along with the nineteenth century, that has become a thing of the past. If we now continue to develop mere thoughts as images then our thoughts will fall prey to Ahrimanic powers. The Ahrimanic powers will then find access to us and, having just reached our freedom, we will lose it—lose it to Ahrimanic powers. Humanity is confronted with this danger right now. Human beings today are faced with the choice: either to comprehend the spiritual life—to understand that the kinds of things I have described to you today are realities—or to deny this. But if we deny the spiritual today we will no longer be able to think freely. Rather Ahriman, Ahrimanic powers, will then begin to think in mankind. And then all humanity will undergo a downhill evolution.

Therefore, in the highest degree, it is necessary that an increasing number of human beings in our time understand the need to return to the spiritual life. This feeling that we must return to a spiritual life is what people today should seek to awaken within themselves. If they fail to seek this, humanity will fall prey to Ahriman. Seen from a higher standpoint, this is how serious the situation of humankind on earth is today. We should actually put this thought before all others. All other thoughts should be seen in the light of this one. This is what I wanted to present as the first part of today's lecture.

Descriptions such as these may help illustrate the fact that the life we go through in the spiritual world between death and new birth is entirely different from what we go through here between birth and death. Therefore, pictures taken from the earthly life, however brilliantly conceived, will always be inadequate to characterize the actual spiritual life of the human being. We can only slowly and gradually be led to an understanding of the kind of reality present in spiritual worlds. Let me give some examples.

Suppose a human being leaves his earthly body and, with his life of soul and spirit, enters the world of soul and spirit. And let us suppose that someone here on earth, who has achieved initiation knowledge in the deeper sense, is able to observe human souls in their continued life after death. Much preparation is necessary for this to happen; also necessary is a certain karma that connects the human being upon earth with the one on the other side. What is of importance is that we find some means of mutual understanding with the deceased. I am speaking to you here of spiritual experiences that are extraordinarily difficult to achieve. In general it is easier to describe the world spiritually than to approach a departed soul. People like to believe that it is not so difficult to approach a deceased person. But it is actually far more difficult to really come close to the dead than to achieve spiritual knowledge in general.

I would like now to relate some features characteristic of communication with the dead. To begin with, it is only possible to communicate with them by entertaining memories of the physical world that can still live within them. For example, the dead still have an echo of human speech, even of the particular language that they spoke most of the time while on earth. But their relationship to language undergoes a change. So, for example, when conversing with a soul who has died, we soon notice they have no understanding, not the least, for nouns. The living can address such words to a dead person; a dead person, if I may use the term, simply does not hear them. On the other hand the dead retain an understanding for all verbs, words expressing action, for a relatively long time after death.

As a general rule you will only be able to converse with a deceased person if you know the right way to put your questions to him. With these questions you must sometimes proceed as follows. One day you try to live with him in something concrete and real, for he has pictures in his soul rather than abstract thoughts. Therefore you must concentrate on some real, concrete experience which he very much enjoyed during earthly life; then you will gradually get near him.

As a rule you will not get an immediate answer. Often you will have to sleep on it, perhaps for several days, before you get the answer. But you will never get an answer from the dead if the question is posed in nouns. You must try to clothe all nouns in verbal form. Such preparation is absolutely necessary. What the deceased understands most readily are verbs made as pictorial and vivid as possible. The deceased will never understand for example, the word “table,” but if you manage to imagine vividly what is happening when a table is being made, which is a process of becoming rather than a finished thing, then you will gradually become intelligible to him. He will understand your question and you will get an answer. But the answers too will always be in verbal form, or often they will not even be in verbal form; they may only consist of what we on earth would call interjections, exclamations.

Above all, the dead speak in the actual sounds of the alphabet—sounds and combinations of sound. The longer a soul has lived in the spiritual world after death, the more he will come to speak in a kind of language we on the earth must first acquire. We do this when we develop the ability to understand and distinguish the sounds of earthly language, when we go beyond the abstract meaning of words and enter into the feeling content of the sounds. It is just as I was saying in the educational lectures held here. With the sound a (a as pronounced in father) we experience something like astonishment and wonder. In a certain sense we even take this sense of wonder into our soul when we not only say a but ach (ch here pronounced as in the German or Scottish Loch. Ach is the German equivalent of the exclamation ah!). Ach signifies: A—I feel wonder, and with the sound ch the sense of wonder goes right into me. And if I now put an m in front and say mach (German for make or do) the result is a kind of following of what awakened wonder in me as if it were approaching me step by step—mmm—until I am entirely within it. The answers of the dead often come in this kind of understanding, an understanding carried by the meaning in sounds. The dead do not speak in English, they do not speak in German, nor in Russian; they speak in such a way that only heart and soul can understand them—if heart and soul are connected with the ears that hear. I said just now that the human heart is greater and more majestic than the sun. Seen from the earthly point of view the heart is somewhere inside us, and if we cut it out anatomically it will not be a pretty sight. But in reality the heart is present in the entire human being, permeating all the other organs; it is also in the ear.

More and more we must get used to the language of the heart used by the dead, if I may so describe it. We get used to it as we gradually eliminate all nouns and noun-like forms and begin to live more in verbal forms. The dead understand words of activity and becoming for a relatively long time after death. At a later stage they understand a language that is no ordinary language. What we then receive from the dead must first be translated back into an earthly language.

Thus the human being grows out of his body and ever more into the spiritual world, as his entire life of soul becomes altogether different. And when the time approaches for him to come down to earth again he must once again change his entire life of soul. For then the moment draws ever nearer when he is confronted with a mighty task, when he himself must put together, first in the astral form and then in the etheric form, the whole future human being who will be standing here physically on earth. What we do here on the earth is external work. When our hands are at work then something happens in the external world. When we are between death and a new birth our soul is occupied with the work of putting our body together. It only seems as if we come into existence through hereditary forces. Actually we are only clothed in the outermost physical sheath through heredity. But even the forms of our organs we must develop for ourselves. I will give you an example of this, but I would like to borrow a glove for this purpose.

When a human being approaches a new earthly life, he still has the sun and moon within him. But gradually the sun and moon begin to contract together. It is as though you were to feel the lobes of your lungs shrinking together within you. In this way you feel your cosmic existence, your sun- and moon-organ shrinking together. Then something detaches itself from the sun and from the moon. Instead of having the sun and moon within you as before you have before you a kind of copy or image of the sun and moon. Glistening and luminous, you have before you two, at first, gigantic spheres, one of which is the spiritualized sun, the other the spiritualized moon. One sphere is a bright and shining light, the other sphere is glimmering in its own warmth, more fiery warm, holding the light more to itself in an egotistical way.

These two spheres that separate themselves from the cosmically transformed human being—that is, from this Adam Kadmon that still exists to this day—these two spheres draw closer and closer to one another. On our way down to earth we say: Sun and moon are becoming one. And this is what guides and leads us through the last few generations of ancestors until finally we reach the mother who will give us birth. As the sun and moon draw ever closer together they guide us.

Then we see another task before us. We see, far in the distance like a single point, the human embryo that is to be. We see, like a single entity, what has become of sun and moon drawing near our mother. But we see a task before us, which I can describe as follows. Think of this glove as the sun and moon united and going before us, leading us. We know that when our cosmic consciousness has completely vanished, when we go through a darkness (this happens after conception when we become submerged in the embryo), that we will then have to turn this inside out. What is on the inside then comes to the outside. What the sun and moon have been you must turn inside out and then a tiny opening appears; through this you must go with your I, your ego, and this becomes a copy or image of your human body upon earth. And, actually, this is the pupil of the human eye. For what was one, again becomes two, as though two mirror images were to arise. These are the two human eyes; at first they were united, as the united sun and moon, and then they turned inside out.

This is the task that then confronts you, and you fulfill it unconsciously. You must turn the whole thing around and push what is on the inside outward and go through the tiny opening. Then it separates into two. In the embryonic state two physical images are formed. The physical embryonic eyes are two pictures representing what has become of sun and moon.

In this way we work out the formation of the several parts of the human body. We gather together what we experience as the entire universe and give to every part its destined form. Only then does what has been formed in the spirit get clothed in, and permeated by, a plastic material—matter. The matter is only taken on; but the forces that form and shape us we ourselves had to develop from the entire universe.

Say, for example, that in the time between death and a new birth we pass through the sun while it is in the sign of Leo. (It need not be at birth; it can be farther back in time.) We do not then form the eyes that are made of the sun and moon—that occurs at a different time. But during this time we unite with the interior of the sun. If we could walk in the interior of the sun it would look very different from what contemporary physicists imagine. This physical imagination of theirs lacks even a suspicion of the truth. The interior of the sun is not a ball of gas; it is something even less than space—a realm where space itself has been taken away. If you begin by imagining space as something extended, with pressure everywhere present within it, then you must picture the interior of the sun as negative space, as space that is emptier than empty, a realm of suction. Few people have an adequate idea of what this means. Now, when you pass through there, you experience something that can be elaborated and worked upon, something that can be formed into the human heart. It is not the case that only the form of the eyes is made out of sun and moon; the heart form is also fashioned from the sun. But this is only possible when the sun also contains the forces that come from the constellation of Leo.

So the human being builds his entire body from the constellations of the stars and their movements in the universe. The human organism is indeed a kind of copy or image of the world of stars. A large part of the work we have to do between death and new birth consists in this—that we build our body from the universe. Standing on the earth the human being is indeed a universe, but a shrunken universe. Natural science is so naive as to suppose that the human form is produced from the physical embryo alone. This is as naive as it would be for someone who sees the needle of a magnet pointing to the north and south magnetic poles to imagine that the forces causing it to point are only within the needle itself, not realizing that the earth itself is a magnet. It is exactly the same when someone says that the human being comes from the embryo.

The human being does not come from the embryo at all but rather from the entire universe. Furthermore, his life of soul and spirit between death and a new birth consists in working with the spiritual beings on the super-sensible form of the human being. This form is created first in the astral and etheric realms and only then shrinks and contracts in order to be clothed in physical matter. The human being is really only the arena for what the universe—and he himself with his transformed powers—achieves with his physical body.

Thus the human being gradually develops himself. It begins with language, as he no longer uses nouns but finds his way into a special language, a more verbal form of speech. He then goes on to an inner beholding of the world of stars; then he lives within the world of stars. And from the world of stars he then begins to separate out what he himself is to become in his next incarnation. This is man's path: out of the physical through the transformation of language into the spiritual, and then back again through the transforming of the universe once again into the human being. Only if we can understand how the soul-spiritual part of the human being, which thus loses itself in language, becomes one with the world of stars and then draws itself back from the world of stars—only then do we understand the complete cycle of human life between death and a new birth.

These things were still clear to many people at the time when the Mystery of Golgotha took place on earth. At that time people never thought of Christ Jesus as merely the being whom they saw developing on the earth. They thought that Christ Jesus was formerly in the same world to which they themselves belonged during the life between death and new birth. They thought about the question: How did he descend and enter into the life of earth? It was the Roman world that then exterminated the science of initiation. They wanted only the old dogmas to remain. In Italy in the fourth century of our era there was a special organization, a specific body of people who made every effort to insure that the old methods of initiation should not be transformed into new ones. Only the knowledge of the outer physical world should be left to human beings on earth. Only the old dogmas could have any say concerning the super-sensible. Gradually these old dogmas were received into the intellect as mere concepts that could no longer even be understood but only believed. So the knowledge that at one time had in fact existed was split in two: into a knowledge of the earthly world and faith in another world. This faith has even shrunk to the point where, for some, it only consists of a sum of dogmas no longer understood, while for others it is nothing more than a mere basis for believing anything at all. What then is the substance of modern man's belief, when he no longer holds to the dogmas of the Trinity? He believes something altogether nebulous. He believes in a generalized, vague kind of spirituality.

We now need to return to a genuine perception of the spiritual, one made possible by living into the spiritual itself. That is, we need a science of initiation once again, a science that can speak to us about things such as the human eye, which we should look at with wonder, for it is actually a little world in itself. This is no mere picture or figure of speech; it is a reality for the reasons I have explained. For in the life between death and new birth this eye of ours was single, and this unity which was then turned inside out was actually a flowing together of the images of sun and moon.

Furthermore, we have two eyes because if we were equipped with only one, like the Cyclops, we could never develop a sense of self, an 1, in an outward and visible world; we would develop it only in the inner world of feeling. Helen Keller for example has an inner world of feeling and ideas very different from that of other people; she is only able to make herself understood because language has been taught her. Without this we would never be able to develop the idea of our I, or self. We reach the idea of 1 because we can lay our right hand over our left, or, more generally speaking, because we can bring any two symmetrical members together. We develop a delicate sense of self or I because we cross the axis of vision of our two eyes when focusing upon the outer world. Just as we cross our hands, so do we cross our eyes' axes of vision whenever we look at anything.

Materially two, our eyes are one in spirit. This single spiritual eye is located behind the bridge of the nose. It is then reproduced in a twofold image—in the two outer eyes you see. By having a left and a right hand side, the human being is able to feel and be aware of himself. If he were only right or only left, if he were not a symmetrical being, all his thinking and ideation would flow out into the world; he would not become self-possessed in his own 1.

By uniting the twin images of sun and moon into one, we are preparing ourselves for the coming incarnation. It is as though we were saying to ourselves: You must not disintegrate into the widths of the whole world. You cannot become a sun man and have the lunar man there beside you. You must become a unified being. But then, so that you can also feel this oneness, this unified, single sun-moon eye of man comes into being, and metamorphoses into the eye as we know it. For our two eyes are copies, or images, of the single, archetypal sun-moon eye of man.

These are the things I wished to tell you today, my dear friends, about the entirely different kind of experience we have when we are in the spiritual world, so very different from our experiences in the physical. But the two experiences are related to one another. The relationship is such that we are turned completely inside out. Suppose that you could take the human being as you see him here and turn him inside out so that his inside—the heart, for instance—would become the outer surface. Then he would not remain alive as a physical human being—you can believe that. But if this could be done taking hold of him in the inmost heart and turning him inside out like a glove, then man would not remain man as we see him here; he would enlarge into a universe. For if we had the faculty to concentrate in a single point within our heart, and then to turn ourselves inside out in spirit, we could become this world that we otherwise experience between death and a new birth. That is the secret of the inner side of the human being. Only while he exists in the physical world the human being cannot be turned inside out. The heart of the human being is also a world turned inside out. That is how the physical, earthly world is really connected to the spiritual world. We must get used to this “turning inside out.” If we do not, we will never get the right idea concerning how the physical world that surrounds us here relates to the spiritual world.

• 31. Rudolf Steiner, Theosophy: An Introduction to the Supersensible Knowledge of the World and the Destination of Man, (Hudson, NY: Anthroposophic Press, 1986).
• 32. Rudolf Steiner, The Philosophy of Spiritual Activity (The Philosophy of Freedom), (Hudson, NY: Anthroposophic Press, 1986).

Human beings must return to the point where they can understand the mystery of Golgotha with all the forces that live in the human soul. We must understand it not only from the limited standpoint of present-day civilization but in a way that allows all the forces of our human being to be united with the mystery of Golgotha. But this will only become humanly possible if we are prepared to approach the mystery of Golgotha once more from the point of view of spiritual science. There is no intellectual knowledge in a position to do justice to Christianity and the impulse it carries for the world; for every form of intellectual knowledge reaches only as far as our thinking life. And if we have a science that speaks only to our thinking, then we must seek the sources of our will impulses (and these are the most important for a true Christianity) within our instincts; we cannot sense them within the world where they are really present, within the spiritual world. In our present time it is essential to turn our attention to the great question for humanity: How and in what sense is the mystery of Golgotha the meaning of the entire development of the earth?

What I am here speaking of I would like to express in a picture that appears somewhat paradoxical. If a being were to descend to the earth from another planet, this being—because it could not be a human being in the earthly sense—would probably find everything on the earth unintelligible. But it is my deepest conviction, arrived at from the knowledge of earth evolution, that such a being, even if it came from Mars or Jupiter, would be deeply moved by Leonardo da Vinci's painting of the Last Supper. Such a being would find in this painting something that says to him that a deeper meaning is associated with the earth and its development. And beginning with this meaning, which encompasses the mystery of Golgotha, a being from an entirely different world would be able to understand the earth and everything appearing on it.

We who live in the present age have no idea how far we have gone into intellectual abstraction. For this reason we can no longer feel our way into the souls of people who lived a short while before the mystery of Golgotha. Those human souls were entirely different from the souls of human beings today. We imagine human history as being more similar to the events and processes that happen today than it really was. But the souls of human beings have undergone a very significant development.

In the times before the mystery of Golgotha human souls were such that all human beings, even those with only a primitive education, could see within themselves a being of soul. This soul being could be called a memory of the time the human being lived through before descending into an earthly body. Just as we today in ordinary life can remember what we have experienced since our third, fourth, or fifth year of life, in the same way the human soul in ancient times had a memory of its life before birth in the world of soul and spirit. In terms of their souls, human beings were, in a certain sense, transparent to themselves. They knew: I am a soul and I was a soul before I came down to earth. And they also knew certain details of their life of soul and spirit before the descent to the earth! They experienced themselves in cosmic pictures. They looked up and saw the stars not merely as abstract configurations as we see them today; they saw them in dreamlike Imaginations. They saw the whole world filled with dreamlike Imaginations. They could say: That is the last glimmer of the spiritual world from which I have come. When I descended as a soul from this spiritual world I entered a human body. Human beings of ancient times never united so intensively with the human body that they lost the ability to experience real soul life.

What did these human beings in ancient times experience? They experienced something that enabled them to say: Before I had descended to the earth I was in a world in which the sun is not merely a heavenly body radiating light. I was in a world in which the sun was a gathering place for higher spiritual hierarchies. I lived not in a physical space but in a spiritual space, a world in which the sun sends out not merely light but radiant wisdom. I lived in a world in which stars are essences of beings whose wills are manifest. And for these ancient people two distinct experiences were united with this feeling: the experience of nature and the experience of sin.

Modern humanity no longer has this natural experience of sin. For us sin lives only in a world of abstract existence; for us, sin is merely something projected upon nature from the world of moral abstractions. We cannot bring sin together with the necessity found in nature. For people in ancient times these two separate streams of existence, this duality, natural necessity on the one hand and moral necessity on the other, did not exist apart. All moral necessity was a necessity of nature; all necessity in nature was also a moral necessity.

So a person in ancient times could say: I had to descend from the divine spiritual world. But in entering into a human body I have actually become sick when compared with the world from which I have descended. The concepts of sickness and sin were interwoven for the ancients. Here on the earth man felt that he had to find within himself the power to overcome sickness. Therefore, these ancient souls increasingly came to the consciousness: We need an education that is, at the same time, a healing. Education is medicine, education is therapy. And so, shortly before the mystery of Golgotha, we see the appearance of such figures as the Therapeutae, the healers. In Greece, too, the spiritual life was thought of as connected with the healing of humanity. The Greeks felt that the human being had been healthier at the beginning of earth's development and had evolved gradually in such a way as to distance himself from divine-spiritual beings. That this was the concept of “sickness” has been forgotten. But this concept was widespread throughout the world in which the mystery of Golgotha was placed in history.

In ancient times the human being felt the reality of all spiritual things by looking into the past. He said to himself: I must look back to the time before my birth if I want to seek the spirit, back into the past. That is where the spirit is. I was born out of this spirit; I must find it again. But I have distanced myself from it.

In the past the human being felt the spirit, from whom he had separated himself, as the spirit of the Father. In the mystery religions the highest initiate was an individual who had developed himself within, within his heart, within his soul forces; through this development as a human being he could represent the Father in the external world of earth. When the students of the mystery religions entered through the gates of the mystery centers, when they entered those sacred places that were institutions of art, science, and religious consecration, when they stood before the highest initiate, they saw this highest initiate as the representative of the Father God. The “Fathers” were higher initiates than the “Sun Heroes.” The Father principle ruled before the mystery of Golgotha.

Humanity felt how it had distanced itself more and more from the Father, the one to whom we can say: Ex deo nascimur. Humanity needed healing, and those who knew were expecting the healer of humanity, the healing savior, to come. Christ is no longer alive for us as the healing savior; only when we once again experience him as the world physician, as the great healer, only then will we be able to understand his true place in the world.

That was the underlying feeling that lived in human souls before the mystery of Golgotha, a feeling for the connection with the super-sensible world of the Father. In Greece it was said: “Better to be a beggar upon earth than a king in the realm of shadows.” This saying expresses what was felt at that time; it bears witness to how deeply humanity had learned to feel the distance it had placed between its own being and the being of super-sensible worlds. At the same time a deep longing for the super-sensible lived in the souls of human beings.

But if humanity had gone on evolving with a consciousness only of the Father God it could never have come to full consciousness of self, of the I, it could never have come to inner freedom. In order to come to inner freedom something that could only be seen as a sickness had to make a place for itself in the human being. It was a sickness compared to humanity's former, pristine condition. In a sense, all humanity was suffering from the Lazarus sickness. The sickness was not unto death but rather for liberation and for a new knowledge of the eternal in the human being. We can say that human beings had increasingly forgotten their past life of soul and spirit. Their attention was directed more and more to the physical world around them. When souls in ancient times looked out through the body into the physical world surrounding them, they saw, in the stars, pictures of spiritual beings they had left behind when they descended to this life through birth. They saw in sunlight the radiant wisdom that had been like an atmosphere for them in the spiritual world, an atmosphere in which they had lived and breathed. They saw in the sun itself choirs of the higher hierarchies from which they had been sent down to earth. But humanity came to forget all that.

And that is what people were experiencing as the mystery of Golgotha approached in the eighth and the seventh and the following centuries before Christ's appearance on earth. If external history says nothing of this, that is simply a failing of external history. One who can follow history with spiritual insight can see that a mighty consciousness of the Father God was present at the outset of the evolution of humanity, that this consciousness was gradually paralyzed, and that, with time, humanity was gradually supposed to see around it only nature without spirit.

Much of this process remained unspoken at the time, much was in the unconscious depths of the human soul. However, what was most of all at work in unconscious realms of the human soul was a question that was not so much expressed in words as felt in the heart: Around us is the world of nature but where is the spirit whose children we are? Where can we see the spirit whose children we are? This question lived in the best souls of the fourth, third, second, and first centuries before Christ without being consciously formulated.

It was a time of questioning, a time in which humanity felt distanced from the Father God. In the depths of their souls people felt: It must be true: Ex deo nascimur! But do we still know it? Can we still know it?

If we look even deeper into the souls of those people living at the time when the mystery of Golgotha was approaching we see the following. There were the simpler, more primitive souls who were able only to feel deep within their unconscious life how they were now separated from the Father God. They were the descendants of primeval humanity, which was in no way as animal-like as natural science today imagines. These primitive human beings carried within their animal-like form a soul that enabled them, in an ancient dreamlike clairvoyance, to know this: We have descended from a divine-spiritual world and have taken on a human body. The Father God has led us into the world of earth. We are born out of him.

But the oldest souls of humanity knew they had left something behind in the spiritual worlds from which they had just descended. What they left behind was afterward called, and we now call: the

Christ. For this reason the earliest Christian writers maintained that the most ancient souls had been Christian; they also had known how to worship Christ. In the spiritual worlds in which they had lived before descending to the earth Christ was the center of their attention. He was the central being, toward which they directed the vision of their souls. The people on earth remembered being together with Christ in their pre-earthly existence.

Then there were other regions (Plato speaks of them in a very special way) where students were initiated in the mystery religions, in which vision of the super-sensible world was awakened, in which forces were released from the being of man that allowed him to see into the spiritual worlds. Nor was it only in dim memory that the students of the initiates learned to know the Christ, the one with whom all human beings lived before their descent to earth. In the mysteries the students learned to know Christ once again in his full stature. But they knew him as a being who had lost his mission, as it were, in the worlds above the earth.

In the mystery religions of the second and third centuries before the mystery of Golgotha initiates looked, in a very special way, to that being in the super-sensible worlds, who was later called the Christ. In looking at him they said: We see this being in the worlds above earth but his activity in those worlds has become less and less. This is the being who had planted into human souls memories of the time before birth, memories which then came alive in earthly existence. In super-sensible worlds this being was the great teacher for what the soul could still remember after having descended to the earth. The being who was later called Christ appeared to the initiates as a being who had lost his mission. This was because human beings gradually could no longer have, could no longer even receive, these memories.

As the initiates lived on, the consciousness arose in them more and more: This being, whom primeval humanity could remember during its life on earth, this being, whom we see having an ever lessening amount of activity in spiritual worlds, will have to seek a new sphere of life. He will descend to the earth in order to awaken super-sensible spirituality in man once again.

And they began to speak of that being later known as Christ as the one who in the future would come down to earth and take on a human body—as he later took on a body in Jesus of Nazareth. Speaking of the Christ as the one who is to come formed the chief content of much of their teaching in the last centuries before the mystery of Golgotha. In the beautiful and powerful picture of the wise men from the Orient, the three kings or magi, we see representatives of the initiates who in their places of initiation had learned: the Christ will come when the time has been fulfilled; signs in the heavens will proclaim his coming. Then we must seek him at his hidden place. A deeper secret, a deeper mystery can be heard sounding through the Gospels. When the evolution of humanity is looked at with spiritual vision this deeper mystery is revealed.

Primitive human beings looked up, as if lost, to the super-sensible. In their unconscious they said to themselves: We have forgotten Christ. They saw the world of nature around them and the question rose in their hearts: How can we again find the super-sensible world? And the initiate in the mysteries knew: This being, who will later be called the Christ, will come and take on human form; what human souls had formerly experienced in their pre- earthly existence they will then experience in looking upon the mystery of Golgotha.

Thus, through the mighty fact of the greatest event ever to take place on earth—not in an abstract intellectual fashion—answer is given to the question: How can we again come to higher worlds that transcend the world of sense? The people of that time who had developed a feeling for what had happened, these people learned from those who knew that a real God dwelt in the human being Jesus. A God who had come down to earth. He was the God whom humanity had forgotten because the forces of the human body were evolving toward freedom. He appeared in a new form so that he could be seen and so that history could now speak of him as of an earthly being. The God who had only been known by human souls in the spiritual world descended and walked in Palestine. He consecrated the earth through the fact that he entered an earthly body. For this reason the great question for those souls educated according to the culture of that age was this: What path had Christ taken in order to come to Jesus?

In the earliest times of Christianity the question concerning Christ was purely spiritual. The earthly biography of Jesus was not an object of research. The object of research was Christ and how he had descended from heaven. They looked up to super-sensible worlds, saw the descent of Christ to the earth, and asked themselves: How has this supra-earthly being become an earthly being? For this reason it was possible for the simple people who surrounded Christ as disciples to speak with him as a spirit also after his death. The most important part of what he could say after his death is preserved in only a few fragments. But spiritual science can find out what Christ said to those who were nearest to him after his death when he appeared to them in his purely spiritual form.

He spoke to them as the great healer, as the Therapeut, the comforter who knew the secret, the secret that human beings had once had a memory of him because they had been together with him in super-sensible worlds in their pre-earthly existence. Now he could say to them on earth: Earlier I gave you the ability to remember your super-sensible, pre-earthly existence. Now, if you take me into your souls, if you take me into your hearts, I give you the power to go through the gate of death with consciousness of immortality. And you will no longer recognize the Father alone—Ex deo nascimur. You will feel the Son as the one with whom you can die and yet remain alive—In Christo morimur.

What Christ taught those who were near him after his bodily death was not, of course, expressed in the words I just used, but the meaning was the same. Primeval human beings had not known death, for from the moment they awakened to consciousness, they were aware of the soul that lived within. They knew about what lived in the soul and could not die. They could see people dying around them but this dying was a mere appearance, an illusion, among the facts surrounding them. They did not feel it as death. Only as the mystery of Golgotha approached did human beings begin to feel the fact of dying. By then their soul life had become so much bound up with the life of the body that they could feel doubt concerning how the soul could continue to live when the body decays. In more ancient times no such question could have arisen because human beings knew the soul.

Christ now came as the one who said: I will live with you on the earth so that you can have the power to awaken your soul with a new inner impulse. Your soul will be alive when you carry it through death. This is what Paul did not at first understand. He only understood it when access to super-sensible worlds was opened to him and he received living impressions of Christ Jesus here on the earth. Pauline Christianity is less and less valued today for this reason—that it claims that Christ can be seen as coming from supra-earthly worlds and uniting his supra-earthly power with earthly man.

Thus, in the evolution of humanity, in human consciousness, the “out of God (that is, out of the Father God) we are born” was supplemented by the words of comfort, of life, and of power: “In Christ we die.” That is: We live in him.

We will best be able to place before our souls what humanity has become through the mystery of Golgotha if I now describe, from the point of view of a present day initiate, the evolution of humanity in the present and how we must hope for human beings to evolve in the future. I have already attempted to place before your souls the point of view of the ancient initiates, the point of view of the initiates at the time of the mystery of Golgotha. Now I would like to attempt to describe the point of view of an initiate of the present day, of someone who approaches life with more than a mere knowledge of external nature, of someone in whom deeper powers of knowledge have awakened. These are powers we can awaken in the soul with the means given by spiritual literature.

When a modern initiate acquires the scientific knowledge that is the triumph of our time, the glory in which so many people feel so comfortable (a comfort subtly enjoyed even by a certain higher consciousness) when they acquire it, the initiate feels himself in a tragic situation. When the modern initiate unites his soul with forms of knowledge especially useful and valuable in the world today, he experiences a kind of dying. The more a modern initiate, in whose soul the world of supra-earthly spheres has been resurrected, is permeated with what the modern world calls science, the more he feels his soul dying. For the modern initiate the sciences are the grave of the soul. The soul feels itself living united with death when it acquires knowledge of the world in the fashion of modern science. Sometimes he feels this dying deeply and intensively. He then seeks the reason why he always dies when knowing things in the modern sense, why he experiences something like the odor of a corpse just when he rises to the heights of modern scientific knowledge, the greatness of which he can truly appreciate, even though such knowledge brings him a premonition of death. Then, from his knowledge of the super-sensible world he says something to himself that I would like to express through a picture. We live a life that is soul-spiritual before we come down to the earth. What we experience in its full reality in the spiritual world during our pre-earthly existence we now experience on the earth in our souls as mere ideas, concepts, and mental pictures. These are in our souls. But how do they live in our souls?

Let us look at the human being as he stands in life between birth and death. He is fully alive, filled with living flesh and blood. We say that he is alive. Then he steps across the threshold of death. Of the physical human being only the corpse remains, the corpse which is then given over to the elements of the earth. We look at the physically dead human being. We have the corpse in front of us, the remains of the living, blood permeated human being. The human being is physically dead.

With the vision of initiation we now look back into our own souls. We look at our thoughts in the life between birth and death, at the thoughts arising from modern wisdom and science. And we recognize that just as the corpse of a human being is related to a fully alive human being, so too, our thoughts, the ones we revere as the highest riches knowledge of external nature can bring us, are merely the corpse of what we were before we descended to the earth. That is what the initiate can experience. In his thoughts he does not experience his real life; in his thoughts he experiences the corpse of his soul. That is a fact. That is not spoken out of any sentimentality. It is rather what comes before the soul today with all intensity just when the soul is actively seeking knowledge with energy. This is not something that a sentimental, mystical dreamer would say to himself out of some dark and mystic depths of his own being.

Someone who walks through the gates of initiation today discovers these thoughts in his soul, thoughts that, precisely because they are not living, can make living freedom possible. These thoughts, which are the whole basis of human freedom, do not coerce us, precisely because they are dead, because they are not alive. The human being today can become free because he works not with living but with dead thoughts. Dead thoughts can be grasped by us and used for freedom; but they are also experienced as a tragedy, as the corpse of the soul. Before the soul descended into the earthly world, everything that is a corpse today was full of life and movement. The beings of the higher hierarchies standing above us in the spiritual-super-sensible worlds moved between the souls of human beings who had already passed through death and now lived in the spiritual world or had not yet descended to earth. Elemental beings who underlie all nature were also moving within this sphere. There everything in the soul was alive. Here the thoughts in our soul are the heritage from spiritual worlds and these thoughts are dead.

However, if as modern initiates we fill ourselves with Christ, who makes his life manifest in the mystery of Golgotha, if we understand Paul's words, “Not I, but Christ in me,” in their deepest sense, then Christ will also lead us through this death; then we can penetrate nature with our thoughts. Christ walks with us spiritually and he sinks our thoughts into the grave of the earth. In as much as we usually have dead thoughts nature becomes a grave for us. Yet, if, with these dead thoughts, accompanied by Christ in the sense of the words, “Not I, but Christ in me,” we approach the minerals, the animals, the world of stars, clouds, mountains, and streams, then we experience in modern initiation—if for example we immerse ourselves in quartz crystal—that thought arises from nature, from the quartz crystal as a living thought. As from the tomb of the mineral world, thought is raised up again as a living thought. The mineral world allows the spirit to resurrect in us. And just as Christ leads us everywhere through the plant world of nature, here too, where otherwise only dead thoughts would be found, living thoughts arise.

We would feel sick and unhealthy if we were to approach nature, looking up into the world of stars, with only the calculating vision of the astronomers, and if we then allowed these dead thoughts to sink into the world; we would feel sick and the sickness would be unto death. But if we let Christ accompany us, if we carry our dead thoughts in the presence of Christ into the world of stars, into the world of the sun, of the moon, of the clouds, mountains, rivers, minerals, plants, and animals, into the whole physical world of man, then in our vision of nature everything comes alive. As if from a grave, from all beings in nature, the living spirit, the Holy Spirit arises, the one who heals and awakens us from death.

We must regain this in a spiritual knowledge, in a new knowledge of initiation. Then we will understand the mystery of Golgotha as the meaning of the entire earth existence; we will know that we need Christ to lead us to knowledge of nature now when human freedom is being developed through dead thoughts. We will know how Christ joined not only his own destiny to the earth with his death in the mystery of Golgotha, but, furthermore, how he gave to the earth the great freedom of Pentecost when he promised earthly humanity the living spirit—the spirit who, with his help, can arise from everything on the earth. Our knowledge remains dead, remains a sin even, if we have not been awakened by Christ so that from all nature, from all existence in the cosmos, the spirit speaks to us, the living spirit.

The idea of the Trinity of the Father God, of the Son God, and God of the Holy Spirit is not a cleverly thought-out formula. It is something deeply united with the entire evolution of the cosmos. When we bring Christ himself as the Resurrected One to life within us, then our knowledge of the Trinity is not dead but alive, for Christ is the bringer of the Holy Spirit.

We understand it is like a sickness to not be able to see the divine from which we are born. The human being must secretly be sick if he is an atheist. He is only healthy if his physical nature is so constituted that he can say, “From God I am born!” as the summation of how he feels within his own being. It is a blow of destiny if, in his earthly life, a man does not find Christ, the one who can lead him, who can lead him through death at the end of his earth life, can lead him through death to knowledge. If we feel the In Christo morimur, then we also feel what can approach us through the presence of Christ, through the guidance of Christ. We feel how the Spirit resurrects again from all things, resurrects even in this lifetime. We again feel ourselves to be alive in this earthly life. We look through the gate of death, through which Christ leads us; we look at the life that lies on the other side of death and know now why Christ sent the Holy Spirit—because we can unite with this Holy Spirit already here on earth if we let ourselves be led by Christ. Then we can say with certainty that we die in Christ when we walk through the gate of death.

Our experience of nature on earth with our natural scientific knowledge points significantly to the future. What otherwise would be dead science is resurrected through the living Spirit. For this reason, if we have understood the saying “Out of the Father are we born; in Christ we die,” then when the death of knowledge is replaced by the real death that takes away our body, then in looking through the gate of death we can also say: In the Holy Spirit we shall be awakened again. Per spiritum scanctum reviviscimus.

Mankind is reaching out to apprehend the Mystery of Golgotha once more with all the forces of the human soul; to understand it not only from the limited standpoint of present-day civilisation, but so as to unite with it all the forces of man's being. But this will only be possible if we are ready to approach the Mystery of Golgotha once more in the light of spiritual knowledge. Intellectualistic knowledge can never do justice to the full World-impulse of Christianity. For such knowledge only takes hold of the thinking life of man. So long as we have a Science whose only appeal is to our life of Thought, we must derive the sources of our Will (and these for Christianity are the most important) from our instinctive life, and cannot realise their true origin in spiritual Worlds.

Thus it will be indispensable to turn attention in our time once more to this the greatest question of mankind, inasmuch as the essence and meaning of the whole evolution of the Earth lies in the Mystery of Golgotha. I would fain express it in a parable, however strangely seeming. Imagine some Being descending from another planet to the Earth. Unable to become an earthly man, the Being would in all likelihood find the things on Earth quite unintelligible. Yet it is my deepest conviction, arising from a knowledge of the evolution of the Earth, that such a Being—even if he came from distant planets, Mars or Jupiter—would be deeply moved by Leonardo da Vinci's picture of the Last Supper. For in this picture he would discover that a far deeper meaning lies hidden in the Earth,—in earthly evolution. Beginning from this deeper meaning which belongs to the Mystery of Golgotha, the Being from a distant world could then begin to understand all other things on Earth.

We men of to-day little know how far we have gone in intellectual abstraction. We can no longer feel our way into the souls of those who lived a little while before the Mystery of Golgotha. They were very different from the souls of men to-day. We are apt to imagine the past history of mankind far too similar to the events and movements of our day. In reality the souls of men have undergone a tremendous evolution. In the times before the Mystery of Golgotha all human beings—even those who were primitive, more or less uncultured in their souls,—perceived in themselves something of the essence of the soul, which might be thus described: They had a memory of the time the human soul lives through, before he descends into an earthly body. As we in ordinary life remember our experiences since the age of three or four or five, so had the human soul in ancient time a memory of pre-existence in the world of soul and spirit. In a deeper psychological sense, man was as if transparent to himself. He knew with certainty: I am a soul, and I was a soul before I descended to the Earth. Notably in still more ancient times, he even knew of certain details of the life of soul and spirit which had preceded his descent to Earth. He experienced himself in cosmic pictures. Looking up to the stars, he saw them not in the mere abstract constellations which we see to-day. He saw them in dreamlike Imaginations. In a dreamlike way he saw the whole Universe filled with spiritual pictures or Imaginations, and as he saw it thus he could exclaim: “This is the last reflected glory of the spiritual World from which I am come down. Descending as a soul from yonder spiritual World, I entered the dwelling of a human body.” Never did the man of ancient time unite himself so closely with his human body as to lose this awareness of the real life of soul.

What was the real experience of the man of ancient time in this respect? It was such that he might have said: “I, before I descended to the Earth, was in a world where the Sun is no mere heavenly body spreading light around, but a dwelling-place of higher Hierarchies, of spiritual Beings. I lived in a world where the Sun not only pours forth light, but sends out radiant Wisdom into a space not physical but spiritual. I lived in that world where the stars are essences of Being—Beings who make felt their active will. From yonder world I descended.”

Now in this feeling two experiences were joined together for the man of ancient time: the experience of Nature, and the experience of Sin.

The old experience of Sin: the modern man has it no longer. Sin, for the man of modern time, lives in a world of abstract being. It is a mere transgression, a moral concept which he cannot really connect with the necessities or laws of Nature. For the ancients the duality was non-existent, of natural law upon the one hand, and moral on the other. All moral necessities were at the same time natural, likewise all natural [necessities] were moral. In those ancient times a man might say, “I had to descend out of the divinely spiritual World. Yet by my very entry into a human body—compared to the World from which I am descended—I am sick and ill.” Sickness and Sin: for the man of olden time these two ideas were interwoven. Here upon Earth man felt that he must find within himself the power to overcome his sickness. Increasingly the consciousness grew on the souls of olden time: We need an Education which is Healing. True Education is Medicine, is Therapy. Thus there appear upon the scene shortly before the Mystery of Golgotha such figures as the Therapeutæ, as the healers. Indeed in ancient Greece all spiritual life was somehow related to the healing of humanity. They felt that man had been more healthy in the beginning of Earth-evolution, and that he had evolved by degrees farther and farther from the Divine-spiritual Beings. “The sickness of humanity” was a widespread conception, forgotten as it is by modern History, in that ancient world in which the Mystery of Golgotha was placed.

It was by turning their gaze into the past that the men of those ancient times felt the reality of spiritual things. “I must look back beyond my birth, far into the past, if I would see the Spiritual. There is the Spirit; out of that Spirit I am born; that Spirit must I find again. But I have departed far from Him.”

Thus did man feel the Spirit from whom he had departed, as the Spirit of the Father God. The highest Initiate in the Mysteries was he who evolved in his heart and soul the forces whereby he could make manifest the Father in his own external human being. When the pupils crossed the threshold of the Mysteries and came into those sacred places which were institutions of Art and Science and of the sacred religious Rites at the same time, and when at length they stood before the highest Initiate, they saw in him the representative of the Father God. The “Fathers” were higher Initiates than the “Sun-Heroes.”

Thus, before the Mystery of Golgotha the Father Principle held sway. Yet it was felt how man had departed ever more and more from the Father, to whom as we look up we say. Ex Deo nascimur. Mankind stood in need of healing, and the seers and initiates lived in expectation of the Healer, the Hælend the healing Saviour.¹ To us the conception of Christ as the Healer is no longer living. But we must find our way to it again, for only when we can feel His presence once more as the Cosmic Physician, shall we also realise His true place in the Universe.

Such was the deep-seated feeling in human souls before the Mystery of Golgotha, of their connection with the spiritual world of the Father. A strange saying coming down to us from ancient Greece—“Better to be a beggar upon Earth than a king in the realm of shades”—bears witness, how deeply humanity had learned to feel the estrangement of their being from the world of Spirit. Yet at the same time their souls were filled with a deep longing for that World.

But we must realise that if a man had gone on evolving with the old consciousness of the Father God alone and unimpaired, he could never have attained the full self-consciousness of the “ I ” and inner spiritual Freedom. Before he could attain true spiritual Freedom, something had to take place in man, which, in relation to his primæval state, appeared as sickness. All humanity was suffering as it were the sickness of Lazarus. But the sickness was not unto Death; it was unto liberation and redemption, unto a new knowledge of the Eternal within man.

Men had increasingly forgotten their past life of soul and spirit before birth. Their attention was directed more and more to the physical world around them. The physical environment was now the real thing. The souls of olden time, looking out through the body into their physical environment, had seen in all the stars the pictures of the world of spiritual Being which they had left behind when they descended to this life through birth. In the light of the Sun they saw the radiant Wisdom which they had indwelt, which had been their very breath of life. In the Sun itself they beheld the choirs of Divine Hierarchies by whom they had been sent down to Earth. These things mankind had now forgotten, and as the Mystery of Golgotha approached—in the 9th, 8th, 7th, 6th centuries B.C.—they felt that it was so. If external History says nothing of these things, that is its failing. He who can follow History with spiritual insight will find it as I have said. He will see at the beginning of human evolution a wonderful consciousness of the Father God; he will see this consciousness gradually weakened and paralysed, till man at length should only see around him a world of Nature, void of spiritual Beings.

Much of these things remained unspoken in the unconscious depths of the soul. Strongest of all, in the unconscious depths, was a question unexpressed in words, but felt the more deeply by the human heart. Around us is the world of Nature, but where is the Spirit whose children we are? In the best of human souls, in the 4th, 3rd, 2nd and 1st centuries B.C., this question lived, unconscious and unformulated. It was a time of questioning, when mankind felt their estrangement from the Father God,—when human souls knew in their very depths: “It must be so indeed: Ex Deo nascimur. But do we know it still? Can we still know it?”

If we look still more deeply into the souls of those who lived in the age when the Mystery of Golgotha was drawing near, the following is what we find:—First there were the more primitive and simple souls who felt, deeply in their subconscious life, their present separation from the Father. They were the descendants of primæval humanity, which was by no means animal-like as modern Science conceives; for within the outer form, however like the animal, primæval man had borne a soul, in the ancient dream-clairvoyance of which he knew full well: “We have come down from the Divine-spiritual world, and have assumed a human body. Into this earthly world the Father God has led us. Out of Him we are born.” But not only so; the souls of primæval humanity knew that they had left behind them, in the spiritual worlds, That which was afterwards called and which we now call the Christ. For this reason the earliest Christian authors said that the most ancient souls of humanity had been true Christians, for they too had looked up to the Christ and worshipped Him. In the spiritual worlds in which they dwelt before their descent to Earth, Christ had been the centre of their vision—the Central Being to whom they had looked with the vision of the soul. It was this communion with Christ in the pre-earthly life which they afterwards remembered when on Earth.

Then there were the regions of which Plato speaks so strangely, where pupils were initiated into the Mysteries—where the vision of super-sensible Worlds was awakened and the forces in the human being were liberated to gaze into the spiritual Worlds. Nor was it only in dim memory that the pupils of the initiates learned to know the Christ, with whom indeed all human beings lived before their descent to Earth. For by this time Christ was already a half-forgotten notion in the souls of men on Earth. But in the Mysteries the pupils learned to know Him once again in His full stature. Yet at the same time they knew Him as a Being who, if we may put it in these words, had lost His mission in the Worlds beyond the Earth. It was so in the Mysteries of the second and first centuries before the Mystery of Golgotha, that as they looked up to the Being in super-sensible worlds who was afterwards called the Christ, they said: We still behold Him in the spiritual worlds, but His activity in those worlds grows ever less and less. For He was the Being who implanted in the souls of men what afterwards sprang forth within them as a memory of the time before their birth. The Christ-Being in the spiritual worlds had been the great Teacher of human souls, for what they would still bear in memory after their descent to Earth. Now that the souls of men on Earth were less and less able to kindle these memories to life, He who was afterwards called Christ appeared to the initiates as One who had lost His activity, His mission.

Thus as the initiates lived on, ever and increasingly there arose in them the consciousness: “This Being whom primæval humanity remembered in their earthly life—whom we can now behold, though with ever lessening activity, in spiritual worlds—He will seek a new sphere of His existence. He will come down to the Earth to re-awaken the super-sensible spirituality in man.” And they began to speak of the Being who was afterwards called Christ, as of Him who would in future time come down to Earth and take on a human body—as indeed He did, when the time was fulfilled, in Jesus of Nazareth. In the centuries before the Mystery of Golgotha it was one of the main contents of their speech, to speak of Christ as the Coming One. And in the beautiful picture of the Wise Men of the East—the three Kings or Magi—we see the typical figures of initiates who had learned in their several places of Initiation that Christ would come to Earth when the time should be fulfilled, and the signs in the Heavens would proclaim His coming. Then must they seek Him out at His hidden place. Indeed, there resounds throughout the Gospels what is made manifest as a deeper secret, a deeper Mystery in human evolution, when we approach it once more with spiritual vision.

Meanwhile the simple and primitive among mankind felt as it were forlorn when they looked up to Worlds beyond the realms of sense. Deep in the subconscious they said to themselves, we have forgotten Christ. They saw the world of Nature around them, and there arose in their hearts the question of which I spoke above: “How shall we find the spiritual World again?” But in the Mysteries the initiates knew that the Being who afterwards was called Christ, would come down and would take on a human form. And they knew that what human souls had formerly experienced in their pre-earthly life, they would now experience on Earth by looking up to the Mystery on Golgotha.

Thus, not in an intellectual or theoretic way, but by the greatest fact that ever took place on Earth, answer was given to the question: How shall we come once more to the Supersensible—to the Spiritual that transcends the world of sense? The men of that time, who had a certain feeling for what was taking place, learned from those who knew, that a real God dwelt in the human being Jesus. He had come down to Earth. He was the God whom mankind had forgotten because the forces of the human body were evolving towards Freedom. He, whom man on Earth had forgotten, appeared again in a new form, so that man could see Him and behold Him, and future History could tell of Him as of an earthly Being. The God who had only been known in yonder spiritual World, had descended and walked in Palestine, and sanctified the Earth inasmuch as He Himself had dwelt in a human body.

For those who were the educated men according to the culture of that age, the question was. How did Christ enter into Jesus, what path did He take? In the earliest times of Christianity the question about Christ was indeed a purely spiritual one. Their problem was not the earthly biography of Jesus. It was the descent of Christ. They looked up into the higher Worlds and saw the descent of Christ to Earth. They asked themselves, How did the super-sensible Being become an earth Being?

And the simple men who surrounded Jesus Christ as His disciples were able to converse with Him as a spiritual Being even after His Death. Nay, what He was able to tell them after His Death is the most important of all. Only a few fragments have been preserved, but spiritual Science can re-discover what Christ said to those who were nearest to Him after His Death, when He appeared to them in His purely spiritual being.

Then it was that He spoke to them as the great Healer—the Therapeut, the Comforter—to whom the great Mystery was known, how human beings had once upon a time remembered Him, because they had been with Him in super-sensible spiritual worlds before their earthly life. Now He could say to His disciples upon Earth: In former times I gave you the faculty to remember your spiritual life, your pre-earthly existence in higher worlds. But now, if you receive Me into your hearts and souls, I give you power to go forward through the Gate of Death, conscious of immortality. And you will no longer merely recognise the Father—Ex Deo Nascimur—you will feel the Son as Him with whom you can die and yet remain alive: In Christo morimur.

Such was the purport—though not of course expressed in the words I am now speaking—such was the meaning of what He taught to those who were near Him after His bodily Death. In primæval ages men had not known Death. Since ever they came to consciousness on Earth, they had an inner knowledge of the soul within them; they were aware of that which cannot die. They saw men die, but to them this Death was a mere semblance among the outer facts around them. They felt it not as Death. Only in later years, as the Mystery of Golgotha drew near, did men begin to feel the real fact of Death. For by degrees the soul within them had grown so closely united with the body that doubt could arise in their minds: How shall the soul live on when the body falls into decay? In olden times there could have been no such question, for men were aware of the living, independent soul.

But now there came the Christ Himself, and said: I will live with you on the Earth, that ye may have power to kindle your souls to life again, that ye may bear them, once more a living soul, through Death.

This was what St. Paul had not understood at first. But he understood it when the spiritual worlds were opened out before him and he received here upon Earth the living impressions of Christ Jesus. For this reason the Pauline Christianity is less and less valued in our time, for it requires us to recognise the Christ as One who comes from real worlds beyond the Earth, uniting with earthly man His cosmic power.

Thus in the course of human evolution, in the consciousness of man, the “Out of God—out of the Father God—we are born,” was supplemented by the word of life, of comfort and of strength, “In Christ we die”—that is to say, in Him we live.

In order to bring before our souls what came upon humanity through the Mystery of Golgotha, I shall best describe the present evolution of mankind, and that which we must hope for the future, from the standpoint of the initiate of modern time. I have already sought to place before you the standpoint of the initiate of olden time, and of the initiate of the time of the Mystery of Golgotha. I will now try to describe that of the initiate of our own time. The initiate is one who does not approach life with external natural Science alone, but in whom those deeper forces of knowledge have been awakened which can be kindled from depths of the human soul by proper methods. Such methods are indicated in the spiritual literature,² and I have referred to them in my other course of lectures in this College.

When the modern initiate enters into the Sciences of our time (which are the glory and triumph of the age, and in the study of which so many people, possessed even of a certain higher consciousness, feel the greatest satisfaction) he finds himself in a tragic situation. For when he unites his soul with that form of Science which is valued above all by the world to-day, the initiate feels it as a slow process of Death. A sphere of existence higher than all earthly things has risen up before his soul. And yet, the more he imbues himself with that which all the world to-day calls Science, the more he feels his soul to die within him. For the modern initiate, the Sciences are indeed the grave of the soul. While he acquires knowledge about the world in the manner of modern Science, he feels himself bound up, even in life, with Death. Again and again he feels this Death deeply and intensely. Then he may well seek the reason why, whenever he acquires knowledge in the modern sense, he dies. Why is it, he asks himself, that he has a feeling comparable even to the presence of a corpse—the odour of decay—just when he rises to the highest points of modern scientific knowledge, the greatness of which he is truly able to appreciate, though to him it is the premonition of Death.

From his knowledge of spiritual worlds he finds the answer, which I will try to convey to you this evening, my dear friends, in a picture.

Before we come down to Earth, we human beings live in a life of soul and spirit. Now of that life in full reality of soul and spirit, in yonder pre-earthly realms, here upon Earth we retain only our Thoughts—our concepts and ideas. These are in our soul: yet how are they there? Look at the human being as he stands before you in the life between birth and death. He is fully alive, filled with the living flesh and blood. We say, he is alive. Then he passes through the gate of death. Of the physical man, the corpse remains behind, and this is given over to the Earth—to the elements. We see the dead physical man; we have the dead corpse before us, all that is left of the man who was filled with living blood. Physically he is dead.

Now we look back, with the vision of Initiation, into our own souls. There we behold our thoughts—the thoughts we have in the present life between birth and death—the thoughts of modern Science, modern wisdom. And we recognise; These thoughts are the dead corpse of what we were before we descended to the Earth. As the dead body is to the human being in the fulness of his life, so are our thoughts (the thoughts which we respect above all things in this age, which bring us knowledge of external Nature)—so are our thoughts to what we were in soul and spirit before we came down to Earth.

This is what the modern initiate discovers, and it is a very real experience. He experiences in Thought, not his real life, but the dead corpse of the soul. I am stating a simple fact. It is not uttered out of any sentimental feeling: on the contrary, it comes before the soul in modern time with all intensity, just when the soul's knowledge is active and courageous. It is not what the sentimental mystic says to himself out of some dark and mystic depths of his being.

He who passes to-day through the Portals of Initiation discovers in his soul the real nature of the thoughts of man. For the very reason that they are unalive, they can make way for living spiritual Freedom. These thoughts are in truth the only ground on which man's spiritual Freedom grows. Because they are dead—because they are not alive—they have no power to compel. Man can become a free Being in our time because he has to do, not with living thoughts, but with dead ones. He can take hold of the dead thoughts and use them towards Freedom. And yet, it is with all the tragedy of Worlds that we experience these thoughts as the dead corpse of the soul—of the soul that was, before it came down to Earth. For in the pre-earthly life all this, which is a corpse in man to-day, was alive and filled with movement. In spiritual Worlds it lived and moved among other human souls—those who had passed through the gate of death and were now dwelling in those Worlds, and those who had not yet descended to the Earth. It lived and moved among the Beings of the Divine Hierarchies above humanity, and in the sphere of the elemental beings that underlie all Nature. There, everything in the soul was alive, while here, the soul possesses Thought as its heritage from spiritual worlds, and Thought is dead.

Yet if as initiates of modern time we fill ourselves with Christ, who made manifest His life in the Mystery of Golgotha; if we take hold in its deepest, inmost sense, of the word of St. Paul: Not I, but Christ in me,—then will Christ lead us even through this Death. We penetrate into Nature with our thoughts, yet as we do so Christ goes with us in the Spirit. He sinks our thoughts into the grave of Nature. For Nature does indeed become a grave, inasmuch as our thoughts are dead. Yet if, with these dead thoughts, accompanied by Christ Himself, we approach the minerals, the animals, the world of stars, the clouds, mountains and streams, then we experience in modern Initiation the resurrection of dead Thought as living Thought out of all Nature. With the dead Thought, we dive down into the crystal quartz, letting Christ be our companion, according to the word: Not I, but Christ in me. Then the dead Thought arises again as living Thought out of the crystal quartz, out of all Nature. As from the tomb of the mineral world, Thought is lifted up again as living Thought. Out of the mineral world the Spirit is resurrected. And as Christ leads us through the plant-world of Nature, here too, where otherwise only our dead thoughts would dwell, the living thoughts arise.

Truly we should feel that we are sick and ill as we go out into Nature, or gaze into the Universe of stars with the restricted calculating vision of the astronomer, thus sinking our dead thoughts into the world. We should feel that we are sick, and indeed it would be a sickness unto Death. But if we let Christ be our companion, if accompanied by Him we carry our dead thoughts into the world of the Sun, the Moon, the clouds, mountains and rivers, the minerals, plants and animals and the whole physical world of man, then in our vision of Nature it all becomes alive, and there arises from all creation, as from a tomb, the living, healing Spirit who awakens us from Death: the Holy Spirit. Accompanied by Christ, in all that we have hitherto experienced as Death we feel ourselves called to Life again. We feel the living and healing Spirit speaking to us out of all the creatures of this world.

These things must be regained in spiritual knowledge, in the new Science of Initiation. Then only shall we take hold of the Mystery of Golgotha as the true meaning of all Earth-existence. Then shall we know that in this age, when through the dead thoughts human freedom must be evolved, we need the Christ to lead us into a true Knowledge of Nature. For He not only placed His own destiny upon the Earth in the Mystery of Golgotha, but gave to the Earth the mighty liberation of Pentecost, in that He promised to mankind on Earth the living Spirit, which can arise through His help from all things on the Earth. Our Science remains dead—nay, our Science itself is Sin—until we are so awakened by the Christ that from all Nature, from all existence in the Cosmos, the living Spirit speaks to us again.

It is no formula devised by human cleverness: the Trinity of God the Father, God the Son, and God the Holy Spirit. It is a reality deeply bound up with the whole evolution of the Cosmos, and it becomes for us a living, not a dead, dogmatic knowledge, when we bring to life within ourselves the Christ who as the Risen One is the Giver of the Holy Spirit.

Then do we understand how it is like an illness if man cannot see the Divine out of which he is born. Man must be secretly diseased to be an atheist, for, if he is healthy, his whole physical being will find as it were its summation in the spontaneous inner feeling which exclaims: Out of God I am born. And it is tragic destiny if in this earthly life he does not find the Christ who can lead him through the Death that stands at the end of life's way, and through the Death in Knowledge. But if we thus feel the In Christo morimur, then too we feel what is seeking to come near us through His guidance; we feel how the living Spirit arises again out of all things, even within this earthly life. We feel ourselves alive again even within this life on Earth, and we look through the gate of Death through which the Christ will lead us into yonder Life that lies beyond. We know now why Christ sent us the Holy Spirit, for if we let Christ be our guide we can unite ourselves to the Holy Spirit already in this life on Earth.

If we let Christ become our leader, we may surely say: We die in Christ, when we pass through the gate of Death. Our experience here on Earth, with our Science of the world of Nature, is indeed prophetic of the future. By the living Spirit, what would otherwise be a dead Science is resurrected. Thus we may also say, when the Death in Knowledge is replaced by that real Death which takes away our body:—Having understood the “Out of the Father we are born,” “In Christ we die,” we may say as we look forward through the gate of Death: “In the Holy Spirit we shall be reawakened.” Per Spiritum Sanctum Reviviscimus.

• 1. German Heiland, Anglo-Saxon Hælend, meaning Christ the Saviour
• 2. See especially “Knowledge of Higher Worlds and Its Attainment” (“The Way of Initiation”) by Rudolf Steiner.

My first words shall be to ask your forgiveness that I cannot speak to you in the language of this country. But as I lack practise I must needs formulate things in the language I can use. Any disadvantage this involves will be made good, I trust, in the translation to follow.

In the second place, allow me to say that I feel extra-ordinarily grateful to the distinguished committee which enables me to hold these lectures at this gathering in Oxford. I feel it an especial honour to be able to give these lectures here, in this venerable town. It was here, in this town, that I myself experienced the grandeur of ancient tradition, twenty years ago.

And now that I am about to speak of a method of education which in a sense may be called new, I should like to say: In our day novelty is sought by many simply qua novelty, but whoever strives for a new thing in any sphere of human culture must first win the right to do so by knowing how to respect what is old.

Here in Oxford I feel how the power of what lives in these old traditions inspires everything. And one who can feel this has perhaps the right also to speak of what is new. For a new thing, in order to maintain itself, must be rooted in the venerable past. Perhaps it is the tragedy and the great failing of our age that there is a constant demand for this new thing and that new thing, while so few people are inclined worthily to create the new from out of the old.

Therefore, I feel such deep thankfulness to Mrs. Mackenzie, the organiser of this conference, in particular, and to the whole committee who undertook to arrange the lectures here. I feel deep gratitude because this makes it possible to give expression to what, in a sense, is indeed a new thing in the environment of that revered antiquity which alone can sponsor it.

I am equally grateful for the very kind words of introduction which Principal Jacks spoke in this place yesterday.

And now I have already indicated, perhaps, the stand-point from which these lectures will be given: what will be said here concerning education and teaching is based on that spiritual-scientific knowledge which I have made it my life's work to develop.

This spiritual science was cultivated to begin with for its own sake; in recent years friends have come forward to carry it also into particular domains of practical life. Thus it was Emil Molt, of Stuttgart, who having acquaintance with the work in spiritual science going forward at the Goetheanum—(in Dornach, Switzerland)—wished to see it applied in the education of children at school. And this led to the founding of the Waldorf School in Stuttgart.

The pedagogy and didactic of the Waldorf School in Stuttgart was founded in that spiritual life which, I hold, must lead to a renewal of education in conformity with the spirit of our age: a renewal of education along the lines demanded by the spirit of the age, by the tasks and the stage of human development which belong to this epoch.

The education and curriculum in question is based entirely upon knowledge of man. A knowledge of man which spans man's whole being from his birth to his death. But a knowledge which aims at comprising all the super-sensible part of man's being between birth and death, all that bears lasting witness that man belongs to a super-sensible world.

In our age we have spiritual life of many kinds, but above all a spiritual life coming down to us from ancient times, a spiritual life handed down by tradition. Alongside of this spiritual life and in ever diminishing contact with it, we have the life that flows to us from the magnificent discoveries of modern natural science. In an age which includes the life-time of the great natural scientists, the leading spirits in natural science, we cannot, when speaking of spiritual life neglect the potent contribution to knowledge of man made by natural science itself.

Now this natural science can give us insight into the bodily nature of man, can give us insight into bodily, physio-logical functions during man's physical life. But this same natural science conducted as it is by experiment with external tools, by observation with external senses has not succeeded, for all its great progress, in reaching the essentially spiritual life of man. I do not say this in disparagement. It was the great task of natural science as systematised, for example, by such a personality as Huxley—it was the great service it rendered that for once it looked at nature with complete disregard of everything spiritual in the world.

Neither, therefore, can the knowledge of man we have in psychology and anthropology help us to a practical grasp of what is spiritual. We have, in our modern civilisation a life of the spirit, and the various religious denominations maintain and spread this life of the spirit. But this spiritual culture is not capable of giving answers to man's questions as to the nature of that eternity and immortality, the super-sensible life, to which he belongs. It cannot give us conviction. Conviction, when the isolation of our worldly life and worldly outlook makes us ask: “What is the eternal, super-sensible reality underlying the world of sense-perception?”

We may have beliefs as to what we were before birth in the womb of divine, super-sensible worlds. We may form beliefs as to what our souls will have to go through after passing the portal of death. And we may formulate such beliefs into a cult. This can warm our hearts and cheer our spirits. We can say to ourselves: “Man is a greater being in the whole universe than in this physical life between birth and death.” But what we achieve in this way remains a belief, it remains a thing we think and feel. It is becoming increasingly difficult to put in practice the great findings and tenets of natural science while still holding such spiritual beliefs. We know of the spirit, we no longer understand how to use the spirit, how to do anything with it, how to permeate our work and daily life with spirit.

What domain of life most calls for a dealing with the spirit? The domain of teaching and education. In education we must comprehend man as a whole; and man in his totality is body, soul and spirit. We must be able to deal with spirit if we would educate. In all ages it has been incumbent on man to take account of the spirit and work by its power: now above all, because we have made such advances in external science, this summons to work with the spirit is the most urgent. Hence the social question to-day is first and foremost a question of education. For to-day we may justly ask: What must we do to give rise to social organisation and social institutions less tragic than those of the present day, less full of menace? We can give ourselves no answer but this: First we must place into practical life, into the social community, men who are educated from out of the spirit, by means of a creative activity of the spirit.

The kind of knowledge we are describing pre-supposes a continuous doing in life, a dealing with life; hence it must seek out the spirituality within life and make this the basis of education throughout the differing life-epochs. For in a child the spirit is closer to the body than it is in the adult. We can see in a child how physical nature is formed plastically by the spirit. What precisely is the brain of a child when it is first born, according to our modern natural science? It is something like the clay which a sculptor takes up when he prepares a model. And now let us look at the brain of a seven year old child when we begin his primary education; it has become a wonderful work of art, but a work of art which must be worked upon further, worked upon right up to the end of school life. Hidden spiritual powers are working at the moulding of the human body. And we as educators are called upon to contribute to that work. Are called upon not only to observe the bodily nature, but—while we must never neglect the bodily nature—to observe in this bodily nature how the spirit is at work upon it. We are called upon to work with the unconscious spirit—to link ourselves not only with the natural, but with the divine ordering of the world.

When we confront education earnestly it is demanded of us not only to acknowledge God for the peace of our soul, but to will God's will, to act the intentions of God. To do this however, we need a spiritual basis for education. Of this spiritual basis for education I will speak to you in the following days.

We must feel when we observe child life how necessary it is to have a spiritual insight, a spiritual vision if we are adequately to follow what takes place in the child day by day, what takes place in his soul, in his spirit. We should consider how child life in its very earliest days and weeks differs totally from later childhood, let alone adulthood. We should call to mind what a large proportion of sleep a child needs in the early days of its life. And we must ask ourselves what takes place in that interchange between spirit and body when a child in early childhood needs nearly 22 hours sleep? The current attitude to such things, both in philosophy and practical life, is: Well it is not possible to see into the soul of a child, any more than one can see into the soul of an animal or of a plant; here we encounter limits of human knowledge.

The spiritual view which we are here representing does not say: Here are limits of human knowledge, of human cognition. It says: We must bring forth from the depths of human nature powers of cognition equal to observing man's complete nature, body, soul and spirit; just as we can observe the arrangement of the human eye or the human ear in physiology.

If in ordinary life we have not so far got this knowledge owing to our natural scientific education, we must set about building it up. Hence I shall have to speak to you of the development of a knowledge which can guarantee a genuine insight into the inner texture of child life. And devoted and unprejudiced observation of life itself goes far to bring about such an insight.

We look at a child. If our view is merely external we cannot actually find any definite points of development from birth on to about the twentieth year. We look upon everything as a continuous development.

It is not so for one who comes to the observation of child life equipped with the knowledge of which I shall have to speak in the next few days. Then the child is fundamentally a different being up to his seventh year or eighth year,—when the change of teeth sets in—from what he is later in life, from the change of teeth to about the fourteenth year, to puberty. And infinitely significant problems confront us when we endeavour to sink deep into the child's life and to ask. How does the soul and spirit work upon the child up to the change of teeth? How does the soul and spirit work upon the child when we have to educate and teach him in the elementary or primary school? How must we ourselves co-operate here with the soul and spirit?

We see for example how speech is developed instinctively during the first period of a child's life up to the change of teeth,—instinctively as far as the child is concerned, and instinctively as regards his surroundings. Nowadays we devote a good deal of thought to the question of how a child learns to speak (I will not go into the historical aspect of the origin of speech to-day.) But how does a child actually learn to speak? Has he some kind of instinct whereby he makes his own the sounds he hears about him? Or does he derive the impulse for speech from some other kind of connection with his surroundings? If, however, one looks more closely into the life of a child one can observe that all speech and all learning to speak rests upon the imitation of what the child observes in his surroundings by means of his senses—observes unconsciously. The whole life of the child up to his seventh year is a continuous imitation of what takes place in his environment. And the moment a child perceives something, whether it be a movement, or whether it be a sound, there arises in him the impulse of an inward gesture, to re-live what has been perceived with the whole intensity of his inner nature.

We only understand a child when we contemplate him as we should contemplate the eye or the ear of an older person. For the child is entirely sense-organ (i.e. a child up to the seventh year). His blood is driven through his body in a far livelier way than in later life. We can perceive by means of a fine physiology what the development of our sense-organs, for example the eye, depends on Blood preponderates in the process of development of the eye, in the very early years. Then, later, the nerve life in the senses preponderates more and more. For the development of the organism of the senses in man is a development from blood circulation to nerve activity. It is possible to acquire a delicate faculty for perceiving how the life of the blood gradually goes over into the life of the nerves.

And as it is with a single sense (e.g. the eye), so it is with the whole human being. The child needs so much sleep because it is entirely sense-organ. Because it could not otherwise endure the dazzle and noise of the outer world. Just as the eye must shut itself against the dazzling sunlight, so must this sense-organ: child—for the child is entirely sense-organ—shut itself off against the world, so must it sleep a great deal. For whenever it is confronted with the world, it has to observe, to hold inward converse. Every sound of speech arises from an inward gesture.

What I am now saying from out of a spiritual knowledge is—let me say—open to-day to scientific demonstration. There is a scientific discovery—and, forgive the personal allusion, but this discovery has dogged me all through my life and is just as old as I am myself, it was made in the year in which I was born. Now the discovery is to the effect that human speech depends on the left parietal con-volution of the brain. This is developed plastically in the brain. But the whole of this development takes place during childhood by means of these plastic forces of which I have spoken. And if we contemplate the whole connection which exists between the gestures of the right arm, and the right hand (which preponderate in normal children), we shall see how speech forms itself from out of gesture by imitation of the environment through an inner, secret connection between blood, nerves and the convolution of the brain: (of left-handed children and their relation to the generality of children I shall have something to say later; they form an exception, but they prove very well how what builds up the power of speech is bound up with every single gesture of the right arm and hand, even down to minutest details).

If we had a more delicate physiology than our physiology of to-day, we should be able to discover for each time of life, not only the passive but the active principle. Now the active principle is particularly lively in this great organ of sense, the child. Thus a child lives in its environment in the manner in which, in later years our eye dwells in its environment. Our eye is especially formed from out the general organisation of the head. It lies, that is, in a cavity apart, so that it can participate in the life of the outer world. In the same way the child participates in the life of the outer world, lives entirely within the external world—does not yet feel itself—but lives entirely in the outer world.

We develop nowadays a form of knowledge, called intellectual knowledge, which is entirely within us. It is the form of knowledge appropriate to our civilisation. We believe that we can comprehend the outer world, but the thoughts and the logic to which alone we grant cognitive value dwell within ourselves. And a child lives entirely outside of himself. Have we the right to believe that with our intellectual mode of knowledge we can ever participate in that experience of the outer world which the child has?—the child who is all sense-organ? This we cannot do. This we can only hope to achieve by a cognition which can go right out of itself, which can enter into the nature of all that lives and moves. Intuitional cognition is the only cognition which can do this. Not intellectual knowledge which leaves us within ourselves; which makes us ask of every idea: is it logical? No, but a knowledge by means of which the spirit penetrates into the depths of life itself—intuitional knowledge. We must consciously acquire an intuitional knowledge, then only shall we be practical enough to do with spirit what has to be accomplished with the child in his earliest years.

Now, as the child gradually accomplishes the changing of teeth, when in place of the inherited teeth there appear those which have been formed during the first period of life (1-7)—there comes about a change in the child's whole life. Now no longer is he entirely sense-organ, but he is given up to a more psychical element than that of the sense impressions. The child of primary school age now no longer absorbs what he observes in his surroundings, but rather that which lives in what he observes. The child enters upon the stage which must be based mainly on the principle of authority, the authority a child meets with in his educators or teachers. Do not let us deceive ourselves into thinking that a child between seven and fourteen, whom we are educating, does not adopt from us the judgments we give expression to. If we compel a child to listen to a judgment expressed in a certain phrase, we are giving him something which rightly belongs only to a later age. What the true nature of the child demands of us is to be able to believe in us, to have the instinctive feeling: ‘Here stands one beside me who tells me something. He can tell things because he is so connected with the whole world that he can tell. For me he is the mediator between myself and the whole universe. This is how the child confronts his teacher and educator—not of course outspokenly but instinctively. For the child the adult is the mediator between the divine world and himself in his helplessness. And only when the educator is conscious that he must be such an authority as a matter of course, that he must be such as the child can look up to in a perfectly natural way, can he be a true educator.

Hence we have found in the course of our Waldorf School teaching and our Waldorf School education that the question of education is principally a question of teachers. What must the teacher: be like in order to be a natural authority, the mediator between the divine order of the world and the child? Well, what has the child become? Between the 7^th and 14^th or 15^th year from being sense-organ the child has become all soul. Not spirit as yet—not such that he sets the highest value on logical connections, on intellect; this would cause inner ossification in his soul. It is far more significant for a child between seven and fourteen years to tell him about a thing in a kindly, loving way, than to demonstrate by proof. Kindly humour and geniality in a lesson have far more value than logic. For the child does not yet need logic. For the child does not yet need logic. The child needs us, needs our humanity.

Hence in the Waldorf School we set the greatest importance on the teachers of children from seven to fourteen years being able to give them what is appropriate to their age with artistic love and loving art. For it is fundamental to the education of which we are speaking that one should know the human being, that one should know what each age demands of us in respect of education and instruction. What is demanded by the first year? What is demanded up to the seventh year? What is required of the primary school period? The way of educating children up to the tenth year must be quite different, and different again must be the way we introduce them to human knowledge between 10 and 14. To have in our souls a lively image of the child's nature in every single year, nay, in every single week,—this constitutes the spiritual basis of education.

Thus we can say: As the child is an imitator, a ‘copy-cat’ in his early years, so, in his later years he becomes a follower, one who develops in his soul according to what he is able in his psychic environment to experience in soul. The sense organs have now become independent. The soul of the child has actually only just come into its own. We must now treat this soul with infinite tenderness. As teacher and educator we must come into continually more intimate contact with what is happening day by day in the child's soul.

In this introductory talk to-day I will indicate only one thing. There is, namely, for every child a critical point during the age of school attendance; roughly between the 9th and 11th year there is a critical moment, a moment which must not be over-looked by the teacher. In this age between the 9th and 11th year there comes for every child—if he is not abnormal—the moment when he says to himself: ‘How can I find my place within the world?’ One must not suppose that the question is put just as I have said it. The question arises in indefinite feelings, in unsatisfied feelings. The question shows itself in the child's having a longing for dependence on a grown-up person. Perhaps it will take the form of a great love and attachment felt for some grown-up person. But we must understand how rightly to observe what is happening in the child at this critical time. The child suddenly finds himself isolated. He seeks something to hold on to. Up till now he has accepted authority as a matter of course. Now he begins to ask: What is this authority? Our finding or not finding the right word to say at this moment will make an enormous difference to the whole of the child's later life.

It is enormously important that the physician observing a childish illness should say to himself: What is going on in the organism are processes of development which are not significant only for the child—if they do not go rightly in the child the man will suffer the effects when he is old. Similarly must we realise that the ideas, sensations or will impulses we give the child must not be formulated in stiff concepts which the child has only to heed and learn: the ideas, the impulses and sensations which we give the child must be alive as our limbs are alive. The child's hand is small. It must grow of its own accord, we may not constrain it. The ideas, the psychic development of the child are small and delicate, we must not confine them within hard limits as if we assumed that the child must retain them in thirty years' time when grown-up—in the same form as in childhood. We must so form the ideas we bring the child that they can grow. The Waldorf School does not aim at being a school, but a preparatory school; for every school should be a preparatory school to the great school of manhood, which is life itself. We must not learn at school for the sake of performance, but we must learn at school in order to be able to learn further from life. Such must be the basis of what may be called a spiritual physiological pedagogy and didactics. One must have a sense and feeling for bringing to the child living things that can continue with him into later life. For that which is fostered in a child often dwells in the depths of the child's soul imperceptibly. In later life it comes out. One can make use of an image—it is only by way of image, but it rests upon a truth: There are people who at a certain time of their lives have a beneficent influence upon their fellow men. They can—if I may use the expression—bestow blessing. There are such people,—they do not need to speak, they only need to be there with their personality which blesses. The whole course of a man's life is usually not observed, otherwise notice would be taken of the upbringing of such people—of people like this who later have the power of blessing; it may have been the conscious deed of some one person, or it may have been unconscious on the part of teacher and educator:—Such people have been brought up as children to learn reverence, to learn, in the most comprehensive meaning of the word, to pray—to look up to something;—and hence they could will down to something. If one has learned at first to look up, to honour, to be entirely surrounded by authority, then one has the possibility to bless, to work down, oneself to become an authority, an unquestioned authority.

These are the things which must not merely live as precepts in the teacher, but must pass into him, become part of his being—going from his head continuously into his arms. So that a man can do deeds with his spirit, not merely think thoughts. These things must come to life in the teacher. In the next few days I will show how this can come about in detail throughout each single year of school life between seven, and fourteen. But before all things I wanted to explain to-day how a certain manner of inner life, not merely an outlook on life but an inner attitude must form the basis of education.

Then, when the child has outgrown the stage of authority, when he has attained puberty and through this has physio-logically quite a different connection with the outer world than before, he also attains in soul and body (in his bodily life in its most comprehensive sense) a quite different relation-ship to the world than he had earlier. This is the time of the awakening of Spirit in Man. This now is the time when the human being seeks out the rational and logical aspect in all verbal expression. Only now can we hope to appeal with any success to the intellect in our education and instruction. It is immensely important that we do not consciously or unconsciously call upon the intellect prematurely, as people are so prone to do to-day.

And now let us ask ourselves: What is happening when we observe how the child takes on authority, everything that is to guide and lead his soul. For a child does not listen to us in order to check and prove what we say. Unconsciously the child takes up as an inspiration what works upon his soul, what, through his soul, builds and influences his body. And we can only rightly educate when we understand the wonderful, unconscious inspiration, which holds sway in the whole life of a child between seven and fourteen, when we can work into the continuous process of inspiration. To do this we' must acquire still another power of spiritual cognition, we must add to Intuition, Inspiration itself. And when we have led the child on its way as far as the 14th year we make a peculiar discovery. If we attempt to give the child things that we have conceived logically—we become wearisome to him. To begin with he will listen, when we thus formulate every-thing in a logical way; but if the young man or maiden must re-think our logic after us, he will gradually become weary. Also in this period we, as teachers need something besides pure logic. This can be seen from a general example.

Take a scientist such as Ernst Haeckel who lived entirely in external nature. He was himself tremendously interested in all his microscopic studies, in all he built up. If this is taught to pupils, they learn it but they cannot develop the same interest for it. We as teachers must develop something different from what the child has in himself. If the child is coming into the domain of logic at the age of puberty, we (in our turn) must develop imagery, imagination. If we ourselves can pour into picture form the subjects we have to give the children, if we can give them pictures, so that they receive images of the world and the work and meaning of the world, pictures which we create for them, as in a high form of art—then they will be held by what we have to tell them.

So that in this third period of life we are directed to Imagination, as in the other two to Intuition and Inspiration. And we now have to seek for the spiritual basis which can make it possible for us as teachers to work from out of Imagination, Inspiration and Intuition—which can make it possible not merely to think of spirit, but to act with spirit.

This is what I wished to say to you by way of introduction.

First let me express my deepest thanks for the words from Mr. H. A. L. Fisher which have just been read out. They give me great encouragement in the task of the next few days.

I have been informed that there was something difficult to understand in what I spoke about yesterday. In particular that difficulties had arisen from my use of the words “Spiritual” and “spiritual cognition.” This occasions me to depart somewhat to-day from the subject I had set myself and to discuss the use of the words “spirit” (Geist) and “spiritual life” (spirituelles Leben). This will lead us somewhat away from the subject of teaching and education. But from what I hear I gather we shall understand each other better during the next few days if I give these explanations of spirit, soul, and body to-day. During the next few days I shall find an opportunity of saying what I intended saying to-day.

Now such an exposition as that to be given to-day makes it necessary to speak in a more theoretical way, to speak in ideas and concepts. I beg you to acquiesce in this for to-day; in the following days things will be better again and I shall not cruelly torment you with ideas and concepts but shall hope to please you with concrete facts.

The word ‘Geist’ (Spirit) and also the word ‘Spirituell’ (Spiritual) as used from the point of view and world outlook from which I now speak, is generally not understood profoundly enough. When the word ‘Geist’ (spirit) is used, people take it to mean something like ‘intellectual’ or to mean much the same as the English word ‘mind.’ But what I mean here by ‘spiritual’ and by ‘spirit’ (Geist) is something quite different. It must definitely not be confused with all these things designated as ‘spirit’ and ‘spiritual’ in mystical, fanatical, or superstitious sects and movements: on the other hand it is quite distinct from what is meant by intellect or mind.

If we can obtain an immediate concrete knowledge, a true insight, into what is working in a small child up to the time of changing its teeth—a working not directly perceptible, but observable in expressions of the child's nature which may appear to us even primitive that, then is “Spirit” (Geist), and that then is “Soul.”

Nowhere in our observation of man and of nature are we confronted by spirit and soul so immediately as when we contemplate the manifestations of life in a tiny child. Here, as I said yesterday, in the moulding of the brain, in the shaping of the whole organism, spiritual forces are at work, soul essences are at work. What we see are manifestations of life in the child; we perceive these with our senses. But what works through from behind the veil of sense perceptible things is spirit, is soul;—so to be apprehended as nowhere else in life—unless we have accomplished an inner soul development.

Thus we must say: to immediate ordinary perception, spirit is quite unknown. At most, soul can manifest in ordinary percepts. But we must feel and sense it through the percept.

If I may use an image to indicate what is meant—not to explain it—I would say: When we speak, our speech comes from words, sounds made up of consonants and vowels. Observe the great difference between consonants and vowels in speech. Consonants round off a sound, give it angularity, make it into a breath sound or a wave sound [Usually called labials and dentals. But see Dr. Steiner's classification of vowels and consonants in his Dramatic and Eurhythmy courses.] according as we form the sound with one organ or another—with lips or teeth. Vowels arise in quite another way. Vowels arise while guiding the breath stream through the vocal organs in a particular manner. We do not give contour, we build the substance of the sound by means of vowels. The vowels, as it were provide the substance, the stuff. The consonants mould and sculpture the substance provided by the vowels.

And now—using the terms spirit and soul in the sense we are giving them here—we can say: In the consonants of speech there is spirit, in the vowels there is soul.

When a child first begins to say A (AH) it is filled with a kind of wonder, a marvelling—a soul content. This content of soul is immediately present to us. It streams out in the A. When a child expresses the sound E (EH) it has a kind of slight antipathy in its soul. It withdraws, starts back from the thing affecting it. E (EH) expresses something antipathetic in the soul. Wonder: A. Antipathy: E. The vowels show soul content.

When I form a consonant of any kind I give contour, I surround and shape the vowel substance. When a child says Ma Ma—A twice over—the gesture shows the child's need to reach out to its mother for help (The gesture of M is meant. See Eurhythmy.). A by itself would be what the child feels and experiences about its mother. M is that which it would like the mother to do. So that Ma-Ma contains the whole relationship to the mother both according to spirit and soul. Thus we hear language spoken, we hear its sense content, but we do not attend to the way spirit and soul lie hidden in language. True we are still occasionally aware of it in speech, but we fail to notice it in the whole human being. We see the outer form of a man. Within are soul and spirit as they are within speech. But this we no longer heed.

There was a time however, in ages past when men did heed it and they said, not ‘In the beginning was the Spirit,’—that would have been too abstract—but ‘In the beginning was the word,’ for men still felt livingly how spirit was carried on the waves of speech. It is this spirit and what is characteristic of it that we designate here when we use the word ‘spiritual’—a thing not revealed in intellect, nor yet in what we call mind. Mind and spirit are distinct from one another. They differ as much as my personality differs from the reflection I see in the looking-glass. When I stand there and hold a mirror and look at myself in it: my reflection is in the mirror. This reflection makes the same movements as I do, it looks like me, but it is not I; it differs from me in that it is an image, whereas I am a reality. ‘Spirit’ holds sway in hidden depths. Intellect only has the image of spirit. Mind is the reflected image of the spirit. Mind can show what spirit does, Mind can make the motions of spirit. But mind is passive. If someone gives me a blow mind can reflect it. Mind cannot itself give the blow. Spirit is activity. Spirit is always doing. Spirit is creative. Spirit is the essence of productivity, productivity itself. Mind, Intellect, is copy, reflection, passivity itself:—that thing within us which enables us, when we are older, to understand the world. If intellect, if mind were active we should not be able to understand the world. Mind has to be passive so that the world may be understood through it. If it were active it would continually alter and impinge upon the world. Mind is the passive image of the spirit.

Thus: Just as we look away from the reflection to the man himself when we seek reality, so when we seek the reality of spirit and soul we must endeavour to pass from the unproductive passive to the productive active.

This, men have endeavoured to do throughout all ages of human development. And to-day I wish to speak to you of one way of this seeking, so that we may agree upon the meaning of spirit and soul when I speak to you here. Commonly as adult human beings we only perceive spirit in its reflection as Intellect, Mind or Reason. We only apprehend the soul in its manifestations, or expressions. We are nearer to the soul than to the spirit but we do not perceive the full inner activity even of the soul. We perceive revelations of the soul: we perceive spirit in its reflection only. A reflection retains nothing of the reality.—But we do perceive revelations of the soul. What we know as feeling, our sympathies and antipathies, our experience of desire and passion—these belong to the soul. But we do not perceive what the soul is within us.

What is soul within us? Now I can perhaps indicate what soul is in us if I distinguish between what we actually experience and what happens within us in order that we may experience. When we walk over soft ground we tread on it, our footprints remain in it. Now suppose someone finds our footprints; will he say: “Beneath the earth, below there, are certain forces which have shaped the earth so that it shows these concave forms?” No-one would say such a thing. Any person would say: Someone has walked here.

Materialism says: I find imprints in the brain, the brain has impressions.—The earth too has impressions when I have gone over it!—But now Materialism says: There are forces in the brain, and these make the imprints. This is false. The soul makes the imprints, just as it is I who make them on the ground; and only because the imprints are there can I perceive the soul. I perceive a sensation in the soul. To begin with the soul is hidden. It has made the imprints in my body. If I make a very hard dent it hurts me, it is painful. I do not immediately see what I have done—(I can do it behind my back). But even if I do not see what I do I experience the pain. In the same way the soul scores an impression upon my body, itself hidden. I perceive the effect in passions, in sympathy, etc. I perceive the effect of what the soul does in the manifestation. Thus: Of the spirit we have an image; of the soul an expression.

We are closer to the soul. But let us keep in mind that spirit or soul must be sought in profounder depths than mind, or intellect or reason.

This may perhaps contribute to an understanding of spirit and soul.

To make the concept of spirit and soul yet clearer let me now turn to an historical aspect. And let me not here be misunderstood to-day, as has too often happened. I do this expressly for the sake of elucidation—not with any intention at all of maintaining that in order to reach spirit and soul we must proceed to-day in the manner used of old. But the present-day method of attaining to spirit and soul will be easier to understand when we turn to history.

In order to attain to the spirit in the twentieth century it is quite impossible to do the same as was done hundreds or thousands of years ago in ancient India. Neither can we do as was done before the event of the Mystery of Golgotha. We live within the development of Christianity. But we shall be helped in our understanding of spirit and soul if we look back to this older way and see, for example, how the way to soul and spirit of the spiritual man differs completely from the way of the merely intellectual man.

What do we do when to-day, in conformity with the general consciousness of our age, we want to get clear about ourselves? We reflect; we use our intellect. And what do we do when we want to get clear about nature? We experiment and bring our intellect to bear upon the experiments. Intellectual activity on all hands. In ancient times men sought to reach spirit and soul in quite a different manner. To take two examples from among many that I might cite: they sought to reach the spirit and soul, for instance, in very ancient times in the East by means of the so-called Yoga method, Now the mention of Yoga produces a feeling of slight horror in many people to-day, for only the later Yoga methods are known to history, methods based on human egoism and which seek power in the external world. The older Yoga methods (which can only be discovered to-day through spiritual science,—not through external science,) were ways which men took towards the spirit. They rested on the fact that men instinctively said to themselves: we cannot attain to the spirit by mere reflection, by mere thinking. We must do something which reveals action, activity, in ourselves far more than mere reaction does. Thinking goes on in us even when we stand aside from the world merely as onlookers: we do not then bring about any perceptible change in ourselves.

The Yogi was seeking out a far more real happening or process in himself when he wanted to learn about the spirit. Suppose we ask ourselves what takes place, according to our present-day physiological knowledge, when we use our intellect? Well, something happens in our nervous system, in our brain, and in those parts in the rest of our organism which are connected with the brain through the nervous system. But what takes place in the nerves could never come about if an activity far more perceptible were not intermingled with the processes of our brain. Unceasingly from our birth till our death we breathe in, retain our breath, breathe out. When we breathe in, the breath passes over our whole organ-ism. The thrust of the breath is through the spinal cord into the brain. We do not only breathe with our lungs, we breathe with our brain. But this means that our brain is in constant motion. The breath—inbreathing, breath-holding and out-breathing—surges and lives within our brain. This goes on continuously—unconscious of it though we are to-day. The Yogi used to say: Something is taking place in man of which I must be conscious. Thus he did not breathe unconsciously in the usual way, he breathed abnormally: he breathed in differently, held his breath differently, breathed out differently. In this manner he became conscious of the breath-process. And what takes place unconsciously for us, took place for him in full consciousness, for he conceived and experienced it. Thus he came to experience how in the brain, breath unites with the material process which under-lies thinking, which underlies intellectual activity. He searched into this union between thinking and breathing and finally experienced how thought, which is for us an abstract thing, pervades the whole body on the tide of the breath. Thus thought was not only in the brain, not only in the lungs, not only in the heart, thought was in the very finger tips. From real experience of the breath pulsing through him he learned how Spirit creates in man through the medium of the breath: “And God breathed the living breath into Man and he became a Soul.” Not only did He breathe the breath in “in the Beginning” but continuously He breathes where breathing takes place. And it is in the breath process, not in thinking, not in the intellectual process, that we become soul. We feel our own being when we feel our thought pulsing throughout the body on the tide of breathing. You see, spirit was here no longer shut off, separated, as an intellectual and abstract thing; hence it could be sensed and felt through-out the whole body. And manhood could be felt as a creation of the Gods. You see, they had active Spirit.

In intellectuality we have passive, not active spirit. Nowadays, since we are differently organised, we cannot copy this Yoga process, nor would it be right for us to do so. For what was the Yogi's aim? He aimed at feeling how the thought process was bound up with the breath process, and in the breath process, which was his mode of cognition, he experienced his humanity. He united thought more intimately with man's whole nature than we do to-day. But our human progress rests on the fact that we have freed thought itself far more, have made it far more intellectual than it was when Yoga nourished. Never could the discoveries of Copernicus, Gallileo, Faraday, Darwin, etc., have been made with a system of thought such as that produced by the ancient Indians when they were Yogis. These achievements have required a thinking reduced to the state of reflection, of image, of intellectuality. And our whole civilisation is based on the fact that we are no longer the same as those who developed the Yoga philosophy. People generally misunderstand this when I describe these things. They believe I wish to lead men back again to the Yoga philosophy. Not at all. On the contrary I wish to treat matters as they have to be treated in the age of Copernicus, Gallileo, Faraday. We must realise that it is through intellectuality that our western civilisation has achieved its greatness. But also we must feel differently from the way the Ancient Indians felt; and feel differently too from the way those who now practice Yoga, feel. To-day we must proceed in a way quite different from that of Ancient Indian times, a more spiritual way. And because it must be a more spiritual way, and because people do not much like spirit nowadays it follows that people do not like the new methods. It is easy, at least it seems easy, to perform Yoga-breathing to-day in order to find entry into the world of spirit. But this is not the means whereby men of to-day should come into spiritual realms. No, modern man must first have had to experience at some time the world of appearance (the unreality) which can be perceived by sheer intellectualism, the image nature of things. Man must for once go through all the suffering which goes with saying: “As long as I am merely engaged in intellectual activity, or in observations of that kind, I dwell in emptiness, in mere images. I am remote from reality.”

What I am saying here seems a small thing; but it is great in terms of inner experience. When one comes to experience that all thinking which is intellectual is unreal, is a mere image, then in one's own soul one experiences what in the body would be faintness: one experiences a fainting of the soul where reality is concerned. Actually, knowledge does not start by man's saying to himself: I can think, and can therefore reflect upon all things. Rather knowledge proceeds from a man's saying to himself: Even if I think about all things with the image thinking that I possess I shall be nothing but a weak, impotent being. The Yogi looked to find his manhood in the breath: we modern men have to lose our manhood, we have become weak and faint in contact with this intellectual image thought. And now we must be able to say to ourselves: We must not now go inwards, as was done in Yoga, into the breathing process. We must now go outwards, must look upon every flower, look upon every animal, look upon every man, and live in the outward environment.

In my book “Wie erlangt man Erkenntnis der hoheren Welten” which has been translated into English here under the title Knowledge of the Higher Worlds, I have described how one does this. How one looks upon the plant not merely externally, but how one participates in all its processes, so that one's thinking is taken right out of its image character and participates in the life of the external world. Or one sinks into the plant until one feels how gravity goes down through the root into the earth, how the formative forces unfold above. One participates in the blooming, the fruiting of the plant; one dives right into the external world. And then, O then—one is taken up by the external world. One awakens as from a swoon. But now one no longer receives abstract thoughts, now one receives “Imaginations.” One gets pictures. And a materialistic view would not recognise these pictures as knowledge. Knowledge, it is said, proceeds in abstract, logical concepts. Yes, but how if the world is not to be comprehended in the abstract concepts of logic? How if the world be a work of art; then we must apprehend it artistically, not logically. Then logic would be a means of discipline only. We should not understand anything about the world by logic. Thus we must enter into the objects themselves. Where Yoga went inwards we must go outwards, and endeavour in this manner to unite ourselves with all things. And thus actually we shall attain the same thing, only in a more psychic, a more spiritual way. By permeating with reality the endings of mere intellect, our concepts, our ideas, we can feel anew how spirit works in us creatively.

And from this we must come to feel that reality which is working in a child. It is not what we have called “mind” in us that is at work. That in a little child would not be a creative thing. That would only lead us astray. But it is what we come to know in the creative way just described which is at work in a child: it is this which forms the second teeth after the manner of the first, and reaches conclusion in the seventh year.

Now you may perhaps say: Yes, but a teacher cannot immediately become a seer, a clairvoyant. He cannot train himself in these methods! How shall we manage schooling and education if we are confronted at the outset with this complicated way of reaching spirit?

But one is not called upon to do this. A few people in the world can develop this higher knowledge. The rest only need sound judgment and sound observation. What the few discover these others will recognise by means of their sound judgment and sound observation. Just as not every person can observe the transits of Venus.—They are visible far too rarely; astronomers can observe them on the rare occasions when they are visible.—But would it on this account be absurd to speak of the transits of Venus, just because they had not been observed by everybody? What was observed, and how it was observed can be comprehended. It is the same thing with the spiritual world. It is only part of present day egoism to want to do everything oneself.

But there is another way of making spiritual things fruitful, of making use of them. Once more, I will illustrate this by an example: Suppose I am teaching a child of nine or ten years old. I want to tell the child about immortality, the immortality of the human soul. If I go into philosophic dissertations, however charming, the child at his age will make nothing of it. He will be quite untouched by my expositions. But if now I say to him: Dear child, see how the butterfly comes out of the chrysalis—there you have an image that you can apply to man. Look at the human body, it is like a butterfly's cocoon. And just as the butterfly flies out of the chrysalis, so after death does the soul fly out of the body. Only, the butterfly is visible, the soul is invisible.

To-day I have to add to what I said yesterday concerning old ways to spiritual knowledge yet a further example, namely the way of asceticism as practised in former ages, asceticism in the widest sense of the word. And here I shall be describing a way that is even less practicable in our own times than the way described yesterday. For in our time, in our civilisation, men's thoughts and customs are different from those of the days when men sought high spiritual knowledge by means of asceticism. Hence just as we must replace the way of Yoga to-day by something more purely spiritual and psychic, so must we replace the way of asceticism by a modern way. But we shall more easily apprehend the modern way into spiritual life if we train our ideas in grasping the way of asceticism.

Asceticism essentially is a matter of certain exercises. These exercises can extend to spiritual and psychic things, I wish, for the moment, to deal with the use made of these exercises for eliminating the human body in a special way, at certain times, from the sum of human experience. It is just by eliminating the body that experience of spiritual worlds is called up. These exercises consisted in training the body by means of pain and suffering, by mortification, until it was capable of enduring pain without causing too much disturbance to the mind; until the ascetic could bear physical suffering without his whole mind and soul being overwhelmed in the suffering. Mortification and enhanced en-durance were pursued because it was a matter of experience that as the physical was repressed so the spiritual nature emerged, got free and brought about immediate spiritual perception, direct experience.

Now it is a matter of experience—notwithstanding that these methods are not to be recommended today—it is yet a matter of experience that in whatever measure the physical body is suppressed in the same measure man is enabled to receive into himself psychic and spiritual being. It is simply a fact that spirit becomes perceptible when the activity of the physical is suppressed.

Let me make my meaning clear by an example: Suppose we observe the human eye. This human eye is there for the purpose of transmitting impressions of light to the human being. What is the sole means whereby the eye can make light perceptible to man? Imaginatively expressed: by wanting nothing for itself. The moment the eye wants something for itself—so to speak—the moment the organic activity, the vital activity of the eye loses its own vitality, (if some opacity or hardening of the lens or eyeball sets in)—namely, as soon as the eye departs from selflessness and becomes self-seeking, in that moment it ceases to be a servant of human nature. The eye must make no claim to be anything for its own sake. This is meant relatively of course, but things must be stated in a somewhat absolute manner when they have to be expressed. Life itself will make it relative. Thus we can say: The eye owes its transparency to light to the fact that it shuts itself off from the being of man, that it is selfless.

When we want to see into the spiritual world—this seeing is meant of course in a spiritual-psychic sense—then we must, as it were, make our whole organism into an eye. We must now make our whole organism transparent—not physically as in the case of the eye,—but spiritually. It must no longer be an obstacle to our intercourse with the world.

Certainly I do not mean to say that our physical organism as it stands to-day would become diseased—as the eye would be diseased—if it claimed life on its own account. For ordinary life our physical organism is quite right as it is, it is quite normal. It has to be opaque. In the lectures that follow we shall see how it is that our organism cannot be an “eye” in ordinary life, how it must be non-transparent. Our normal soul-life can repose in our organism just because it is non-transparent, and because we do not perpetually have the whole spiritual world of the universe about us when we gaze around. Thus, for ordinary life, it is right, it is normal for our organism to be non-transparent. But one can know nothing of the spiritual world by means of it,—just as one can know nothing of light by means of an eye that has cataract. And when the body is mortified by suffering and pain, and by self-conquests, it becomes trans-parent. And just as it is possible to perceive the world of light when the eye lets the light show through it—so it is possible for the whole organism to perceive the spiritual world surrounding it when we make the organism transparent in this way.

What I have just described is what took place in ancient times, the times which gave rise to those mighty religious visions which have come down to our age in tradition, not through the independent discovery of modern men; and it is this that led up to that bodily asceticism that I have been attempting to elucidate.

Nowadays we cannot imitate this asceticism. In earlier ages it was an accepted thing that if one sought enlightenment, if one wanted tidings of the super-sensible, the spiritual world, one should betake oneself to solitary men, to hermits—to such as had withdrawn from life. It was a universal belief that one could learn nothing from those who lived the ordinary life of the world; but that knowledge of spiritual worlds could only be won in solitude, and that one who sought such knowledge must become different from other men.

It would not be possible to think like this from our modern standpoint. Our tendency is to believe only in a man who can stand firmly on his feet, who can use his hands to help his fellow men, one who counts for something in life, who can work and trade and is at home in the world, That solitude which former ages regarded as the pre-requisite of higher knowledge has now no place in our view of life. If we are to believe in a man to-day he must be a man of action, one who enters into life, not one who retires from it. Hence it is impossible for us to acquire the state of mind of the ascetic in relation to knowledge, and we cannot learn of spiritual worlds in his way.

Now this makes it necessary for us to-day to win to clairvoyance by psychic-spiritual means without damaging our bodies' fitness by ascetic practices. And this we can do. And we can do it because through our century-old natural-scientific development we have acquired exact concepts, exact ideas. We can discipline our thinking by means of this natural-scientific development. What I am now describing is not something antagonistic to the intellect. Intellectuality must be at the basis of it all, there must be a foundation of clear thinking. But upon the basis of this intellectuality, of this clear thought, there must be built what can lead into the spiritual world.

To-day it is exceptionally easy to fulfil the demand that man shall think clearly. This is no slight on clear thinking. But in an age which comes several centuries after the work of Copernicus and of Galileo clear thinking is almost a matter of course.—The pity is that it is not yet a matter of course among the majority of people.—But in point of fact it is easy to have clear thought when this clear thought is attained at the expense of the fullness, of the rich content of thought. Empty thoughts can easily be clear. But the foundation of our whole future development must be clear thoughts which have fullness, clear thoughts rich in content.

Now, what the ascetic attained by mortification and suppression of the physical organism we can attain by taking in hand our own soul's development. By asking ourselves, for instance, at some definite stage of our life “What habits have I got? What characteristics? What faults? What sympathies and antipathies?” And when one has reviewed all this clearly in one's mind, one can try imagining—in the case of some very simple thing to start with—what one would be like if one were to evolve a different kind of sympathy or antipathy, a different content of soul.

These things do not come as a matter of course. It often takes years of inward work to do what otherwise life would do for us. If we look at ourselves honestly for once we shall concede: “What I am to-day I was not ten years ago.” The inner content of the soul, and the inner formation of the soul also, have become quite different. Now what has brought this about? Life itself. Unconsciously we have given ourselves up to life. We have plunged into the stream of life. And now: can we ourselves do what otherwise life does? Can we look ahead, for example, to what we shall be in ten years' time, and set' it before us as an aim, and proceed with iron will to bring it about? If we can compass all life within the confines of our own ego—that vast life which otherwise works on us,—if we can thus intensify in our own will [Literally—“in the will of our own ego.”] the power which is usually spread abroad like a sea of life,—if we can work at our own progress and make something out of ourselves:—then we shall achieve inwardly what the ascetic of old achieved by external means. [By Translator—It is interesting to read Kipling's “If” in the light of this knowledge.] He rendered the body weak so that will and cognition should arise out of the weakened body, and the body should be translucent to the spiritual world. We must make our will strong, and make strong our powers of thought, so that they may be stronger than the body, which goes on its own way; and thus we shall constrain the body to be transparent to the world of spirit. We do the precise opposite of the ascetics of old.

You see, I have treated of these things in my book Knowledge of the Higher Worlds. And what is there described, which differs completely from the old ascetic way, has been confused by many people with asceticism, has been taken to be the old asceticism in a new form. But anyone who reads it carefully will see that it differs in every respect from the way of asceticism in the past. Now this new “asceticism” which does not require that we should withdraw from life and become hermits, but keeps us active in the world—this new way can only be achieved by looking away from the passing moment to Time itself.

One has to consider, for instance, what one will be like in ten years' time. And this means that one has to take into consideration the whole span of a man's life between birth and death. Man is prone to live in the moment. But here the aim is: To learn to live in time, within the whole span of life. Then the world of spirit will become visible to us. We do indeed see a spiritual world around us when our body has thus become transparent.

For instance, everything described in my book Occult Science, rests entirely on knowledge such as this I obtained when the body is as transparent to spirit as the eye is to light.

Now you will say: Yes, but we cannot require every teacher to attain such spiritual cognition before he can become an educator or instructor. But, as I said yesterday in the case of Yoga, let me repeat: This is not in the least necessary. For the body of the child itself is living witness of spiritual worlds and it is here that our higher knowledge can begin. And thus a teacher with right instinct can grow naturally into a spiritual treatment of the child. But our intellectual age has departed very much from such a spiritual treatment and treats everything rationally. So much so that we have reached the stage of saying: You must so educate as to make everything immediately comprehensible to the child at whatever stage he may be. Now this lends itself to triviality—no doubt an extremely convenient thing to those engaged in teaching. We get a lot done in a given time when we put as many things as possible before the child in a trivial and rudimentary form, addressed to its comprehension. But a man who thinks like this, on rational grounds, is not concerning himself with the whole course of man's life. He is not concerned with what becomes of the sensation I have aroused in the child when the child has grown into an older man or woman, or attained old age. He is not taking life into consideration; for instance, he is not considering the following: suppose it is evident knowledge to me that it is advisable for a child between the change of teeth and puberty to rely mainly on authority; and that for him to trust to an example he needs to have an example set: In that case I shall tell the child something that he must take on trust, for I am the mediator of the divine, spiritual world to the child. He believes me; and accepts what I say, although he does not yet understand it. So much of what we receive in childhood unconsciously we do not understand. If in childhood we could only accept what we understood we should receive little of value for our later life. And Jean Paul, the German poet and thinker, would never have said that more is learned in the first three years of life than in the three years at the university.

But just consider what it means when, say, in my thirty-fifth year some event or other brings about the feeling: “Something is swimming up into your mind. Long ago you heard this from your teacher. You were only nine or ten years old, may-be, at the time, and you did not understand it at all. Now it comes back. And now, in the light of your own life, it makes sense. You appreciate it.”

A man who in later life can thus fetch from the depths of his' memory what he now understands for the first time has within him a well-spring of life. A refreshing stream of power continually flows within him. Such a thing—this swimming up into the soul of what was once accepted on trust and is only now understood—such a thing as this can show us that to educate rightly we must not merely consider the immediate moment, but the whole of life. In all that we teach the child this must be kept in view.

Now I have just been told that exception was taken to the image used for showing the child how man partakes of immortality. I was not speaking of “eternity,” but of “immortality.” I said “The image of the butterfly emerging from the chrysalis is there to be seen.” This image was only taken to represent the sensation we can have of the soul leaving the physical body.

The image itself refutes this objection; it was expressly used to meet the objection that the emerging of the butterfly is not a right concept of immortality. In the logical sense, naturally, it is not a right concept. But we are considering what kind of concept we are to give the child, what image we are to place before his soul so as to avoid confronting him with logic prematurely. What is thus given in picture form to a child of eight or nine years, (for it was of children we were speaking, and not of introducing things in this way to a philosopher)—what is thus given can grow into the right concept of immortality.

Thus it all depends on the what (on what is given)—on having a living grasp of existence. It is this that is so terribly hard for our rationalistic age to grasp. It is surely obvious that the thing we tell the child is different from that into which it is transformed in later years—what would be the sense of calling a child unskilled, immature, “childish” (zappelig) if we were simply speaking of a grown man? An observer of life finds not only younger and more grown-up children, but childish and grown-up ideas and concepts. And to a true teacher or educator it is life we must look to, not adulthood.

It seems to me a good fate that not before 1919 did it fall to me to take on the direction of the Waldorf School—founded that year by Emil Molt in Stuttgart. I had been concerned with education professionally before that time; nevertheless, I should not have felt in a position to master so great an educational enterprise earlier to the extent that we can master it now, with the college of teachers of the Waldorf School—(master it, that is, relatively speaking—to a certain extent). And the reason is this: before that time I should not have dared to form a college of teachers consisting so largely of men and women with a knowledge of human nature—and therefore of child nature—as I was able to do that year. For, as I have already said, all true teaching, all true pedagogy must be based on knowledge of human nature. But before one can do this one must possess the means of penetrating into human nature in the proper way. Now,—if I may say so—the first perceptions of this entering into human nature came to me more than 35 years ago.

These were spiritual perceptions of the nature of man. Spiritual, I say, not intellectual. Now spiritual truths behave in a different manner from intellectual truths. What one perceives intellectually, what one has proved,—as it is called, one can also communicate to other men, for the matter is ready when the logic is ready. Spiritual truths are not ready when the logic is ready. It is in the nature of spiritual truths that they must be carried with a man on his way through life, they must be lived with before they can fully develop. Thus I should never have dared to utter to other men certain truths about the nature of man in the form in which they came to me more than 35 years ago. Not until a few years back, in my book “Von Seelen Ratzeln” (Riddles of the Soul) did I venture to speak of these things for the erst time. A period of thirty years lay between the first conception and the giving out of these things to the world. Why? Because it is necessary to contemplate such truths at different stages of one's life, they have to accompany one throughout different periods of life. The spiritual truths conceived when one was a young man of 23 or 24 are experienced quite differently when one is 35 or 36, or again at 45 or 46. And as a matter of fact it was not until I had passed my fiftieth year that I ventured to publish these outlines of a Knowledge of Man in a book. And only then could I tell these things to a college of teachers; and give them so the elements of education which every teacher must make his own and use with every single child.

Thus I may say: when my little booklet The Education of the Child in the Light of Anthroposophy appeared, I was speaking on education there as one who disagrees with much in modern education, who would like to see this or the other treated more fundamentally, and so on. But at the time this little book was written I should not have been able to undertake such a thing as directing the Waldorf School. For it was essential for such a task to have a college of teachers with a knowledge of man originating in a spiritual world. This knowledge of man is exceedingly hard to come by to-day; in comparison it is easy for us to study natural science. It is comparatively easy to come to see what the final member of organic evolution is. We begin with the simplest organism and see how it has evolved up to man. And man stands at the summit of evolution, the final member of organic development. But we know man only as the end product of organic development. We do not see into man himself. We do not look into his very being. Natural science has attained great perfection and we have every admiration for it and intend no disparagement—but when we have mastered this natural science we only know man as the highest animal, we do not know what man is in his essential nature. Yet our life is dominated by this same natural science. Now in order to educate we need a human science,—and a practical human science at that—a human science that applies to every individual child. And for this we need a, general human science.

To-day I will only indicate a few of the principles which became apparent to me more than thirty years ago, and which have been made the basis for the actual training of the staff of the Waldorf School. Now it must be borne in mind that in dealing with children of elementary school age (7-14) we have to do with the life of the soul in these children. In the next few days I shall have to speak also of quite little children. But, much though it grieves me, we have as yet no nursery school preliminary to the Waldorf School because we have not the money for it, and so we can only take children of 6 and 7 years old. But naturally the ideal thing is for children to receive education as early as possible.

When we receive them into the primary school, the elementary school, it is their souls that concern us;—that is to say their essentially physical education has been accomplished—or has failed of accomplishment—according to the lights of parents and educators. Thus we can say: The most essential part of physical education (which will, of course, be continuous as we shall see when I describe the particular phases of education), the most essential part belongs to the period ending with the change of teeth. From that time on it is the soul of the child we have to deal with, and we must conduct the development of his soul in a way that strengthens physical development.

And when the child has passed the age of puberty he enters upon the age in which we must no longer speak of him as a child—the age in which young ladies and gentlemen come into full possession of their own minds, their own spirits. Thus man progresses from what is of the body, by way of the soul, into the spiritual. But, as we shall see, we cannot teach what is of the spirit. It has to be freely absorbed from the world. Man can only learn of spiritual things from life.

Where we have children of primary school age we have to deal with the child's soul. Now soul manifests, roughly speaking, through thinking, feeling and willing. And if one can thoroughly understand the play of thinking, feeling and will—the soul's life—within man's whole nature, one has the basis for the whole of education.

To be sure the multiplication table is not the whole of mathematics, but we must learn the multiplication table before we can advance as far as the differential and integral calculus. In education the matter is somewhat different; it is not a wonderfully advanced science that I am now about to set forth, but the elements, the fundamentals. The advanced science here, however, cannot be built up as the differential and integral calculus is built up on elementary mathematics,—it must be founded on the practical use made of these elementary principles by the teachers and educators.

Now when people speak of the nature of the human soul to-day, in this materialistic age—if they allow the existence of the soul at all (and one even hears of a psychology, a science of the soul, devoid of soul), but if they allow the existence of the soul, they commonly say: The soul, now, is a thing experienced inwardly, psychically, and it is connected somehow—I will not enter into the philosophical aspect—with the body. Indeed, if one surveys the field of our exceptionally intelligent psychology one finds the life of the soul—thought, feeling and will—related, for the most part, to the human nervous system—in the broadest sense of the word. It is the nervous system which brings the soul to physical manifestation—which is the bodily foundation of the soul's life.

It is this that I realised 35 years ago to be wrong. For the only part of our soul life as adult human beings (and I expressly emphasize this, since we cannot consider the child until we understand the man), the only part of our soul life bound up with the nervous system is our thinking, our power of ideation. The nervous system is only connected with ideation.

Feeling is not directly bound up with the nervous system, but with what may be called the Rhythmic system in the human being: it is bound up with rhythm, the rhythm of breathing, the rhythm of blood circulation, in their marvellous relation-ship to one another. The ratio is only approximate, since it naturally varies with every individual, but practically speaking every adult human being has four times as many pulse beats as he has breaths. It is this inner interplay and relationship of pulse rhythm and breath rhythm, and its connection in turn with the more extended rhythmic life of the human being, that constitutes the rhythmic nature of man,—a second nature over against the head or nerve nature. The rhythmic system includes the rhythm we experience when we sleep and awaken. This is a rhythm which we often turn into non-rhythm nowadays—but it is a rhythm. And there are many other such rhythms in human life. Human life is not merely built up on the life of nerves, on the nervous system, it is also founded in this rhythmic life. And just as thinking and the power of thought is bound up with the nervous system, so the power of feeling is connected immediately with the rhythmic system.

It is not the case that feeling finds its direct expression in the nervous life; feeling finds its direct expression in the rhythmic system. Only when we begin to conceive of our rhythmic system, when we make concepts of our feelings, we then perceive our feelings as ideas by means of the nerves, just as we perceive light or colour outwardly. Thus the connection of feeling with the nerve life is an indirect one. Its direct connection is with the rhythmic life. And one simply cannot understand man unless one knows how man breathes, how breathing is related to blood-circulation, how this whole rhythm is apparent, for instance, in a child's quick flushing or paling; one must know all that is connected with the rhythmic life. And on the other hand one must know what processes accompany children's passions, children's feelings and the loves and affections of children. If one does not know what lives immediately in the rhythmic life, and how this is merely projected into the nerve life, to become idea (concept) one does not understand man. One does not understand man if one says: “The soul's nature is dependent on the nerve-nature”, for of the soul's nature it is only the life of thought, thinking, that is dependent on the nerves.

What I say here I say from out of direct observation such as can be made by spiritual perception. There are no proofs of the validity of this spiritual observation as there are proofs for the findings of intellectualistic thinking. But everyone who can entertain these views without prejudice can prove them retrospectively by normal human understanding, and, moreover, by what external science has to say on these matters.

I may add to what I have already said that a great part of the work I had to do 35 years ago, when I was engaged in verifying the original conception of this membering of man's nature which I am now expounding, was to find out from all domains of physiology, biology and other natural sciences whether these things could be verified externally. I would not expound these things to-day if I had not got this support. And it can be stated in general with certainty that much of what I am saying to-day can also be demonstrated scientifically by modern means.

Now, in the third place, over against thinking and feeling, we have willing,—the life of will. And willing does not depend directly on the nervous system, willing is directly connected with human metabolism and with human movement.—Metabolism is very intimately connected with movement. You can regard all the metabolism which goes on in man, apart from movement proper, as his limb system. The ‘movement system’ and ‘metabolic system’ I hold to be the third member of the human organism. And with this the will is immediately bound up. Every will impulse in man is accompanied by a particular form of the metabolic process which has a different mode of operation from that of the nerve processes which accompany the activity of thinking. Naturally a man must have a healthy metabolism if he wants to think soundly. But thinking is bound up directly with an activity in the nervous system quite other than the metabolic activity; whereas man's willing is immediately bound up with his metabolism. And it is this dependence of the will on the metabolism that one must recognise.

Now when we conceive ideas about our own willing, when we think about the will, then the metabolic activity is projected into the nervous system. It is only mediately, indirectly, that the will works in the nervous system. What transpires in the nervous system in connection with the will is the faculty of apprehending our own will activity.

Thus, when we can penetrate the human being with our vision we discover the relationships between the psychic and the physical nature of man. The ACTIVITY OF THOUGHT in the soul manifests physically as NERVOUS ACTIVITY; the FEELING NATURE in the soul manifests physically as the rhythm of the BREATHING SYSTEM and the BLOOD SYSTEM, and this it does directly, not indirectly by the way of the nervous system, not through the nervous system. THE ACTIVITY OF WILL manifests in man's physical nature as a fine METABOLISM. It is essential to know the fine metabolic processes which accompany the exercise of the activity of the will, a form of combustion process in the human being.

Once one has acquired these concepts, of which I can here only indicate to you the general outline—they will become clear in the next few days in all their detail, when I show their application,—once you have these elementary principles, then your eyes will be opened also to everything which confronts you in child-nature. For things are not as yet in the same state in child nature. For instance the child is entirely Sense Organ, namely, entirely Head; as I have already explained the child is entirely SENSE ORGAN. (Note by Translator: i.e. a baby, or child under 7.)

It is of particular interest to see by means of a scientific spiritual observation how a child tastes in a different manner from an adult. An adult, who has brought taste into the sphere of consciousness; tastes with his tongue and decides what the taste is. A child—that is to say a baby in its earliest weeks—tastes with its whole body. The organ of taste is diffused throughout the organism. It tastes with its stomach, and it continues to taste when the nourishing juices have been taken up by the lymph vessels and transmitted to the whole organism. The child at its mother's breast is wholly permeated by taste. And here we can see how the child is—as it were—illuminated and transfused with taste, with something of a soul nature, (Note by Translator: i.e. the sensation of taste.) which later we do not have in our whole body, which later we have only in our head.

And thus we learn how to watch a tiny child, and how to watch an older child, knowing that one child will blush easily for one thing or another and another child will easily turn pale for this or that cause, one child is quick to get excited, or quick to move his limbs; one child has a firm tread, another will trip lightly, etc. Once we have these principles and can recognise the seat in the metabolic system of what comes to psychic expression as will, or in the rhythmic system of what comes to psychic expression as feeling, or in the nervous system of what manifests in the soul as thought, then we shall know how to observe a child, for we shall know whither to direct our gaze.

You all know that there are people who investigate certain things under the microscope. They see wonderful things under the microscope; but there are also people who have not learned how to look through a microscope; they look into it and no matter how they manipulate it they see nothing. First one must learn to see by learning how to manipulate the instrument through which one sees. When one has learned how to look through a microscope one will be able to see what is requisite. One sees nothing of man until one has learned to fix the gaze of one's soul, of one's spirit, upon what corresponds to thinking, to feeling and to willing. The aim was to develop in the staff of the Waldorf School a right orientation of vision. For the teachers must first of all know what goes on in the children, then they achieve the right state of mind—and only from a right attitude of mind can right education come.

It was necessary at the outset to give some account of the three-fold organisation of man so that the details of the actual educational measures and educational methods might be more readily comprehensible to you.

It might perhaps appear as if the art of education described in these lectures would lead away from practical life into some remote, purely spiritual region: as though this art of education laid too much stress on the purely spiritual domain. From what I have said so far in describing the spiritual foundation of the education, this might appear to be the case. But this is only in appearance. For in reality the art of education which arises from this philosophy has the most practical objects in view. Thus it should be realised that the main object of speaking of spiritual facts here is to answer the educational question: how can we best develop the physical organism in childhood and youth?

That a spiritual philosophy should consider firstly the development of the physical organism may seem to be a fundamental contradiction. The treatment of my theme in the next few days, however, will do more towards dispelling this contradiction than any abstract statements I could make at the outset. To-day, I would merely like to say that when one speaks on educational questions at the present day one finds oneself in a peculiar situation. For if one sees much that needs reforming in education, it is as much as to say that one is not satisfied with one's own education. One implies that one's own education has been exceedingly bad. And yet, as a product of this very bad education, of this education in which one finds so much to criticise—for other-wise why be a reformer?—one sets up to know the right way to educate! This is the first thing that involves a contradiction. The second thing is one which gives one a slight feeling of shame in face of the audience when speaking on education,—for one realises that one is speaking of what education ought to be and how it must be different from present day practice. So that it amounts to saying: you are all badly educated. And yet one is appealing to those who are badly educated to bring about a better education. One assumes that both the speaker and the audience know very well what good education should be in spite of the fact that they have been exceedingly badly educated.

Now this is a contradiction, but it is one which life itself presents us, and it can really only be solved by the view of education which is here being described. For one can perfectly well know what is the matter with education and in what respects it should be improved, just as one can know that a picture is well painted without possessing the faintest capacity for painting a picture oneself. You can consider yourself capable of appreciating the merits of a picture by Raphael without thinking yourself capable of painting a Raphael picture. In fact it would be a good thing to-day if people would think like this. But they are not content with merely knowing, where education is concerned, they claim straightaway to know how to educate; as though someone who is no painter and could not possibly become a painter, should set up to show how a badly painted picture should be painted well.

Now it is here contended that it is not enough to know what good education is but that one must have a grasp of the technique and detail of educational art, one must acquire practical skill. And for this, knowledge and understanding are necessary. Hence yesterday I tried to explain the elementary principles of guidance in this ability, and I will now continue this review.

It is easy to say man undergoes development during his lifetime, and that he develops in successive stages. But this is not enough. Yesterday we saw that man is a three-fold being: that his thinking is entirely bound up physically with the nerve-senses-system of his organism, his feeling is bound up with the rhythmic system, particularly the breathing and circulation system, and that his will is bound up with the system of movement and metabolism.

The development of these three systems in man is not alike. Throughout the different epochs of life they develop in different ways. During the first epoch which extends to the change of teeth—as I have repeatedly stated—the child is entirely sense organ, entirely head, and all its development proceeds from the nerve-senses system. The nerve-senses system permeates the whole organism; and all impressions of the outside world affect the whole organism, work right through it, just as, later in life, light acts upon the eye,

In other words, in an adult light comes to a standstill in the eye, and only sends the idea of itself, the concept of light, into the organism. In a child it is as if every little blood corpuscle were inwardly illumined, were transfused with light—to express it in a somewhat exaggerated and pictorial way. The child is as yet entirely exposed to those etheric essences, (effluvia), which in later life we arrest at the surface of our bodies, in the sense organs,—while we develop inwardly something of an entirely different nature. Thus a child is exposed to sense impressions in a far greater degree than is the adult.

Observe a concrete instance of this: take a person who has charge of the nurture of a very young child, perhaps a tiny baby; a person with his own world of inner experience. Let us suppose the person m charge of the child is a heavy hearted being, one to whom life has brought sorrow. In the mature man the physical consequences of the experiences he has been through will not be obvious, but will leave only faint traces. When we are sad our mouth is always a little dry. And when sadness becomes a habitual and continuous state, the sorrowful person goes about with dry mouth, with parched tongue, with a bitter taste in the mouth and even a chronic catarrh. In the adult these physical conditions are merely faint undertones of life.

The child who is growing up in the company of the adult is an imitator; he models himself entirely on the physiognomy of the adult, on what he perceives:—on the adult's sad manner of speaking, his sad feelings. For there is a subtle interplay betwixt child and adult, an interplay of imponderables. When we have an inner sadness and all its physical consequences, the child being an imitator, takes up these physical effects through inward gestures: through an inward mimicry he takes up the parched tongue, the bitter taste in the mouth; and this—as I pointed out yesterday—flows through the whole organism. He absorbs the paleness of the long sad face of the adult. The child cannot imitate the soul content of the sorrow, but it imitates the physical effects of the sorrow. And the result is that, since the spirit is still working into the child's whole organism, his whole organism will be permeated in such a manner as to build up his organs in accordance with the physical effects which he has taken up into himself. Thus the very condition of the child's organism will make a sad being of him. In later life he will have a particular aptitude for perceiving everything that is sad or sorrowful. Such is the fine and delicate knowledge that one must have in order to educate in a proper way.

This is the manner of a child's life up to the changing of the teeth. It is entirely given up to what its organism has absorbed from the adults around it. And the inner conflict taking place here is only perceptible to spiritual science; this struggle which goes on can only be described as the fight between inherited characteristics and adaptation to environment.

We are born with certain inherited characteristics.—This can be seen by anybody who has the opportunity of observing a child during its first weeks or years. Science has produced an extensive teaching on this subject.—But the child has more and more to adapt itself to the world. Little by little he must transform his inherited characteristics until he is not merely the bearer of a heredity from his parents and ancestors, but is open in his senses and soul and spirit to receive what goes on at large in his environment. Otherwise he would become an egotistic man, a man who only wants what accords with his inherited characteristics.

Now we have to educate men to be susceptible to all that goes on in the world: men who each time they see a new thing can bring their judgment and their feelings to meet this new thing. We must not educate men to be selfishly shut up within themselves, we must educate men to meet the world with a free and open mind, and to act in accordance with the demands of the world.

This attitude is the natural outcome of such a position as I described yesterday.

Thus we must observe in all its details the inner struggle which takes place during the child's early years between heredity and adaptation to environment. Try to study with the utmost human devotion the wonderful process that goes on where the first teeth are replaced by the second. The first teeth are an inherited thing. They seem almost unsuitable for the outer world. They are inherited. Gradually above each inherited tooth another tooth is formed. In the modelling of this tooth the form of the first tooth is made use of, but the form of the second tooth, which is permanent, is a thing adapted to the world.

I always refer to this process of the teeth as characteristic of this particular period of life, up to the seventh year. But it is only one symptom. For what takes place in the case of the teeth conspicuously, because the teeth are hard organs, is taking place throughout the organism. When we are born into the world we bear within us an inherited organism. In the course of the first seven years of our life we model a new organism over it. The whole process is physical. But while it is physical it is the deed of the spirit and soul within the child. And we who stand at the child's side must endeavour so to guide this soul and spirit that it goes with and not against the health of the organism. We must therefore know what spiritual and psychic processes have to take place for the child to be able to model a healthy organism in the stead of the inherited organism. We must know and do a spiritual thing in order to promote a physical thing.

And now, if we follow up what I said to you to-day in the introduction we come to something else. Suppose that as a teacher or educator we enter a classroom. Now we must never think that we are the most intelligent of human beings, men at the summit of human intelligence—that, indeed, would mean that we were very bad teachers. We really should think ourselves only comparatively intelligent. This is a sounder state of mind than the other. Now with this state of consciousness we enter the classroom. But as we go in we must say to ourselves: there may be among the children a very intelligent being, one who in later life will be far more intelligent than we. Now if we, who are only comparatively intelligent, should bring him up to be only as intelligent as ourselves, we should be making him a copy of ourselves. That would be quite wrong. For the right thing would be so to educate this very intelligent individual that he may grow up to be far more intelligent than we are ourselves or ever could be. Now this means that there is something in a man which we may not touch, something we must regard with sensitive reverence if we are to exercise the art of education rightly. And this is part of the answer to the question I asked.

Often, in earlier life, we know exceedingly well what we ought to do—only we cannot carry it out. We feel unequal to it. What it is that prevents us from doing what we ought to do is generally very obscure. It is always some condition of the physical organism,—for example, an imitated disposition to sadness such as I spoke of. The organism has incorporated this, it has become habitual. We want to do some-thing which does not suit an organism with a bent to sadness. Yet such is our organism. In us we have the effects of the parched tongue and bitter taste from our childhood, now we want to do something quite different and we feel difficulty.

If we realise the full import of this we shall say to our-selves: the main task of the teacher or educator is to bring up the body to be as healthy as it possibly can be; this means, to use every spiritual measure to ensure that in later life a man's body shall give the least possible hindrance to the will of his spirit. If we make this our purpose in school we can develop the powers which lead to an education for freedom.

The extent to which spiritual education works healthily upon the physical organism, and thus upon man as a whole, can be seen particularly well when the great range of facts provided by our magnificent modern natural science is brought together and co-ordinated in a manner only possible to spiritual science. It then becomes apparent how one can work in the spirit for the healing of man. To take a single instance. The English doctor, Dr. Clifford Albert, has said a very significant thing about the influence of grieving and sadness in human beings upon the development of their digestive organs, and—in particular—upon the kidneys. People who have a lot of trouble and grief in life show signs after a time of malformation of the kidneys, deformed kidneys. This has been very finely demonstrated by the physician Dr. Clifford Albert. That is a finding of natural science.

The important thing is that one should know how to use a scientific discovery like this in educational practice. One must know, as a teacher or educator, that if one lets the child imitate one's own sorrow and grief, then through one's sorrowful bearing one is damaging the child's digestive system to the utmost degree. In so far as we let our sorrow overflow into the child we damage its digestive system. You see, this is the tragedy of this materialistic age, that it discovers many physical facts,—if you take the external aspect, but it lacks the connections between them;—it is this very materialistic science which fails to perceive the significance of the physical and material. What spiritual science can do is to show, on all hands, how spirit and what is spiritual work within the physical realm. Then instead of yearning in dreamy mysticism for castles in the clouds, one will be able to follow up the spirit in all its details and singular workings. For one is a spiritual being only when one recognises spirit as that which creates, as that which everywhere works upon and shapes the material:—not when one worships some abstract spirit in the clouds like a mystic, and for the rest, holds matter to be merely the concern of the material world.

Hence it is actually a matter of coming to realise how in a young child, up to the seventh year, nerve-senses activity, rhythmic breathing and circulation activity, and the activity of movement and metabolism are everywhere interplaying:—only the nerve-senses activity predominates, it has the upper hand; and thus the nerve-senses activity in a child always affects his breathing. If a child has to look at a face that is furrowed with grief, this affects his senses to begin with; but it reacts upon the manner of his breathing, and hence in turn, upon his whole movement and metabolic system.

If we take a child after the change of teeth, that is after about the seventh year, we find the nerve-senses system no longer preponderating; this has now become more separate, more turned towards the outer world. In a child between the change of teeth and puberty it is the rhythmic system which preponderates, which has the upper hand. And it is most important that this should be borne in mind in the primary school. For in the primary school we have children between the change of teeth and puberty. Hence we must know here: the essential thing is to work with the child's rhythmic system, and everything which works upon some-thing other than the rhythmic system is wrong. But now what is it that works upon the rhythmic system? It is art that works upon the rhythmic system, everything that is conveyed in artistic form.

Consider how much everything to do with music is connected with the rhythmic system. Music is nothing else but rhythm carried over into the rhythmic system of the human being himself. The inner man himself becomes a lyre, the inner man becomes a violin. His whole rhythmic system reproduces what the violin has played, what has sounded from the piano. And as in the case of music, so it is also, in a finer, more delicate way, in the case of plastic art, and of painting. Colour harmonies and colour melodies also are reproduced and revived as inner rhythmic processes in the inner man. If our instruction is to be truly educational we must know that throughout this period everything that the child is taught must be conveyed in an artistic form. According to Waldorf School principles the first consideration in the elementary school period is to compose all lessons in a way that appeals to the child's rhythmic system.

How little this is regarded to-day can be seen from the number of excellent scientific observations which are continuously being accumulated and which sin directly against this appeal to the rhythmic system. Research is carried on in experimental psychology to find out how soon a child will tire in one activity or another; and the instruction must take account of this fatigue. This is all very fine, splendid, as long as one does not think spiritually. But if one thinks spiritually the matter appears in a very different light. The experiments can still be made. They are very good. Nothing is said here against the excellence of natural science. But one says: if the child shows a certain degree of fatigue in the period between its change of teeth and puberty, you have not been appealing, as you should do, to the rhythmic system, but to some other system. For throughout life the rhythmic system never tires. Throughout the whole of life the heart beats night and day. It is in his intellectual system and in his metabolic system that a man becomes tired. When we know that we have to appeal to his rhythmic system we know that what we have to do is to work artistically (Manuscript defective.); and the experiments on fatigue show where we have gone wrong, where we have paid too little attention to the rhythmic system. When we find a child has got overtired we must say to ourselves: How can you contrive to plan your lesson so that the child shall not get tired? It is not that one sets up to condemn the modern age and says: natural science is bad, we must oppose it. The spiritual man has no such intention. He says rather: we need the higher outlook because it is just this that makes it possible to apply the results of natural science to life.

If we now turn to the moral aspect, the question is how we can best get the child to develop moral impulses. And here we are dealing with the most important of all educational questions. Now we do not endow a child with moral impulses by giving him commands, by saying: you must do this, this has to be done, this is good,—by wanting to prove to him that a thing is good, and must be done. Or by saying: That is bad, that is wicked, you must not do that,—and by wanting to prove that a certain thing is bad. A child has not as yet the intellectual attitude of an adult towards good and evil, towards the whole world of morality,—he has to grow up to it. And this he will only do on reaching puberty, when the rhythmic system has accomplished its essential task and the intellectual powers are ripe for complete development. Then the human being may experience the satisfaction of forming moral judgment in contact with life itself. We must not engraft moral judgment onto the child. We must so lay the foundation for moral judgment that when the child awakens at puberty he can form his own moral judgment from observation of life.

The last way to attain this is to give finite commands to a child. We can achieve it however if we work by examples, or by presenting pictures to the child's imagination: for instance through biographies or descriptions of good men or bad men; or by inventing circumstances which present a picture, an imagination of goodness to the child's mind. For, since the rhythmic system is particularly active in the child during this period, pleasure and displeasure can arise in him, not judgment as to good and evil,—but sympathy with the good which the child beholds presented in an image,—or antipathy to the evil which he beholds so presented. It is not a case of appealing to the child's intellect, of saying ‘Thou shalt’ or ‘Thou shalt not,’ but of fostering aesthetic judgment, so that the child shall begin to take pleasure in goodness, shall feel sympathy when he sees goodness, and feel dislike and antipathy when he beholds evil. This is a very different thing from working on the intellect, by way of precepts formulated by the intellect. For the child will only be awake for such precepts when it is no longer our business to educate him, namely, when he is a man and learns from life itself. And we should not rob the child of the satis-faction of awakening to morality of his own accord. And we shall not do this if we give him the right preparation during the rhythmic period of his life; if we train him to take an aesthetic pleasure in goodness, an aesthetic dislike of evil; that is, if also here, we work through imagery.

Otherwise, when the child awakens after puberty he will feel an inward bondage, He will not perhaps realise this bondage consciously, but throughout his subsequent life he will lack the important experience: morality has awakened within me, moral judgment has developed. We cannot attain this inner satisfaction by means of abstract moral instruction, it must be rightly prepared by working in this manner for the child's morality.

Thus it is everywhere a case of ‘how’ a thing is done. And we can see this both in that part of life which is concerned with the external world and that part of life concerned with morality: both when we study the realm of nature in the best way, and when we know how best morals can be laid down in, the rhythmic system—in the system of breathing and blood circulation. If we know how to enter with the spirit into what is physical, and if we can come to observe how spirit weaves continuously in the physical, we shall be able to educate in the right way.

While a knowledge of man is sought in the erst instance for the art of education and instruction, yet in practice the effect of such a spiritual outlook on the teacher's or educator's state of mind is of the greatest importance. And what this is can best be shown in relation to the attitude of many of our contemporaries.

Every age has its shadow side, no doubt, and there is much in past ages we have no wish to revive; nevertheless anyone who can look upon the historical life of man with certain intuitive sense will perceive that in this our own age many men have very little inner joy, on the contrary they are beset by heavy doubts and questions as to destiny. This age has less capacity than any other for deriving answers to its problems from out of the universe, the world at large. Though I may be very unhappy in myself, and with good reason, yet there is always a possibility of finding something in the universe which can counterbalance my unhappiness. But modern man has not the strength to find consolation in a view of the universe when his personal situation makes him downcast. Why is this? Because in his education and development modern man has little opportunity to acquire a feeling of gratitude: gratitude namely that we should be alive at all as human beings within this universe. Rightly speaking all our feelings should take their rise from a fundamental feeling of gratitude that the cosmic world has given us birth and given us a place within itself. A philosophy which concludes with abstract observations and does not flow out in gratitude towards the universe is no complete philosophy. The final chapter of every philosophy, in its effect on human feeling at all events, should be gratitude towards the cosmic powers. This feeling is essential in a teacher and educator, and it should be instinctive in every person who has the nurture of a child entrusted to him. Therefore the first thing of importance to be striven for in spiritual knowledge is the acquiring of thankfulness that a child has been given into our keeping by the universe.

In this respect reverence for the child, reverence and thankfulness, are not to be sundered. There is only one attitude towards a child which can give us the right impulse in education and nurture and that is the religious attitude, neither more nor less. We feel religious in regard to many things. A flower in the meadow can make us feel religious when we can take it as the creation of the divine spiritual order of the world. In face of lightning lashes in the clouds we feel religious if we see them in relation to the divine spiritual order of the world. And above all we must feel religious towards the child, for it comes to us from the depths of the universe as the highest manifestation of the nature of the universe, a bringer of tidings as to what the world is. In this mood lies one of the most important impulses of educational technique. Educational technique is of a different nature from the technique devoted to un-spiritual things. Educational technique essentially involves a religious moral impulse in the teacher or educator.

Now you will perhaps say: nowadays, although people are so terribly objective in regard to many things—things possibly of less vital importance—nowadays we shall yet find some who will think it a tragic thing that they should have a religious feeling for a child who may turn out to be a ne'er-do-well. But why must I regard it as a tragedy to have a child who turns out a ne'er-do-well?—To-day, as we said before, there are many parents, even in this terribly objective age, who will own that their children are ne'er-do-wells whereas this was not the case in former times; then every child was good in its parents' eyes. At all events this was a better attitude than the modern one.—Nevertheless we do get a feeling of tragedy if we receive as a gift from spiritual worlds, and as a manifestation of the highest, a difficult child. But we must live through this feeling of tragedy. For this very feeling of tragedy will help us over the rocks and crags of education. If we can feel thankfulness even for a naughty child, and feel the tragedy of it, and can rouse ourselves to overcome this feeling of tragedy we shall then be in a position to feel a right gratitude to the divine world; for we must learn to perceive how what is bad can also be a divine thing,—though this is a very complicated matter. Gratitude must permeate teachers and educators of children throughout the period up to the change of teeth, it must be their fundamental mood.

Then we come to that part of a child's development which is based principally on the rhythmic system, in which, as we have seen, we must work artistically in education. This we shall never achieve unless we can join to the religious attitude we have towards the child a love of our educational activity; we must saturate our educational practice with love. Between the Change of Teeth and Puberty nothing that is not born of Love for the Educational Deed itself has any effect on the child. We must say to ourselves with regard to the child: clever a teacher or educator may be, the child reveals to us in his life infinitely significant spiritual and divine things. But we, on our part, must surround with love the spiritual deed we do for the child in education. Hence there must be no pedagogy and didactics of a purely intellectual kind, but only such guidance as can help the teacher to carry out his education with loving enthusiasm.

In the Waldorf School what a teacher is is far more important than any technical ability he may have acquired in an intellectual way. The important thing is that the teacher should not only be able to love the child but to love the method he uses, to love his whole procedure. Only to love the children does not suffice for a teacher. To love teaching, to love educating, and love it with objectivity—this constitutes the spiritual foundation of spiritual, moral and physical education. And if we can acquire this right love for education, for teaching, we shall be able so to develop the child up to the age of puberty that by that time we can really hand him over to freedom, to the free use of his own intelligence.

If we have received the child in religious reverence, if we have educated him in love up to the time of puberty, then our proper course after this will be to leave the youth's spirit free, and to hold intercourse with him on terms of equality. We aim,—that is not to touch the spirit but to let it be awakened. When the child reaches puberty we shall best attain our aim of giving the child over to free use of his intellectual and spiritual powers if we respect the spirit and say to ourselves: you can remove hindrances from the spirit, physical hindrances and also, up to a point, hindrances of the soul. What the spirit has to learn it learns because you have removed the impediments. If we remove impediments the spirit will develop in contact with life itself even in very early youth. Our rightful place as educators is to be removers of hindrances.

Hence we must see to it that we do not make the children into copies of ourselves, that we do not seek forcibly and tyrannically to perpetuate what was in ourselves in those who in the natural course of things develop beyond us. Each child in every age brings something new into the world from divine regions, and it is our task as educators to remove bodily and psychical obstacles out of its way; to remove hindrances so that his spirit may enter in full freedom into life. These then must be regarded as the three golden rules of the art of education, rules which must imbue the teacher's whole attitude and all the impulse of his work. The golden rules which must be embraced by the teacher's whole being, not held as theory, are: reverent gratitude to the world in the person of the child which we contemplate every day, for the child presents a problem set us by divine worlds: Thankfulness to the universe. Love for what we have to do with the child. Respect for the freedom of the child—a freedom we must not endanger; for it is to this freedom we educate the child, that he may stand in freedom in the world at our side.

If the process of the change of teeth in a child is gradual even more gradual is that great transformation in the bodily, psychic and spiritual organism of which I have already spoken. Hence, in education it is important to remember that the child is gradually changing from an imitative being into one who looks to the authority of an educator, of a teacher. Thus we should make no abrupt transition in the treatment of a child in its seventh year or so—at the age, that is, at which we receive it for education in the primary school. Anything further that is said here on primary school education must be understood in the light of this proviso.

In the art of education with which we are here concerned the main thing is to foster the development of the child's inherent capacities. Hence all instruction must be at the service of education. The task is, properly speaking, to educate; and instruction is made use of as a means of educating.

This educational principle demands that the child shall develop the appropriate relation to life at the appropriate age. But this can only be done satisfactorily when the child is not required at the very outset to do something which is foreign to its nature.

Now it is a thoroughly unnatural thing to require a child in its sixth or seventh year to copy without more ado the signs which we now, in this advanced stage of civilisation, use for reading and writing.

If you consider the letters we now use for reading and writing, you will realise that there is no connection between what a seven-year old child is naturally disposed to do—and these letters. Remember, that when men first began to write they used painted or drawn signs which copied things or happenings in the surrounding world; or else men wrote from out of will impulses, so that the forms of writing gave expression to processes of the will, as for example in cuneiform. The entirely abstract forms of letters which the eye must gaze at nowadays, or the hand form, arose from out of picture writing. If we confront a young child with these letters we are bringing to him an alien thing, a thing which in no wise conforms to his nature. Let us be clear what this ‘pushing’ of a foreign body into a child's organism really means. It is just as if we habituated the child from his earliest years to wearing very small clothes, which do not fit and which therefore damage his organism. Nowadays when observation tends to be superficial, people do not even perceive what damage is done to the organism by the mere fact of introducing reading and writing to the child in a wrong way. An art of education founded in a knowledge of man does truly proceed by drawing out all that is in the child. It does not merely say: the individuality must be developed, it really does it. And this is achieved firstly by not taking reading as the starting point. For with a child the first things are movements, gestures, expressions of will, not perception or observation. These come later. Hence it is necessary to begin, not with reading, but with writing—but a writing which shall come naturally from man's whole being.

Hence, we begin with writing lessons, not reading lessons, and we endeavour to lead over what the child does of its own accord out of imitation, through its will, through its hands, into writing. Let me make it clear to you by an example: We ask the child to say the word “fish,” for instance, and while doing so, show him the form of the fish in a simple sketch; then ask him to copy it;—thus we get the child to experience the word “fish.” From “fish” we pass to f (F), and from the form of the fish we can gradually evolve the letter f. Thus we derive the form of the letter by an artistic activity which carries over what is observed into what is willed:

By this means we avoid introducing an utterly alien F, a thing which would affect the child like a demon, something foreign thrust into his body; and instead we call forth from him the thing he has seen himself in the market place. And this we transform little by little into ‘ f .’

In this way we come near to the way writing originated, for it arose in a manner similar to this. But there is no need for the teacher to make a study of antiquity and exactly reproduce the way picture writing arose so as to give it in the same manner to the child. What is necessary is to give the rein to living fantasy and to produce afresh whatever can lead over from the object, from immediate life, to the letter forms. You will then find the most manifold ways of deriving the letter form for the child from life itself. While you say M let him feel how the M vibrates on the lips, then get him to see the shape of the lips as form, then you will be able to pass over gradually from the M that vibrates on the lips to M.

In this way, if you proceed spiritually, imaginatively, and not intellectually, you will gradually be able to derive from the child's own activity, all that leads to his learning to write. He will learn to write later and more slowly than children commonly do to-day. But when parents come and say: My child is eight, or nine years old, and cannot yet write properly, we must always answer: What is learned more slowly at any given age is more surely and healthily absorbed by the organism, than what is crammed into it.

Along these lines, moreover, there is scope for the individuality of the teacher, and this is an important con-sideration. As we now have many children in the Waldorf School we have had to start parallel classes—thus we have two first classes, two second classes and so on. If you go into one of the first classes you will find writing being taught by way of painting and drawing. You observe how the teacher is doing it. For instance, it might be just as we have been describing here. Then you go into the other Class I., Class I. B; and you find another teacher teaching the same subject. But you see something quite different. You find the teacher letting the children run round in a kind of eurhythmy, and getting them to experience the form from out of their own bodily movements. Then what the child runs is retained as the form of the letter. And it is possible to do it in yet a third and a fourth manner. You will find the same subject taught in the most varied ways in the different parallel classes. Why? Well, because it is not a matter of indifference whether the teacher who has to take a lesson has one temperament or another. The lesson can only be harmonious when there is the right contact between the teacher and the whole class. Hence every teacher must give his lesson in his own way. And just as life appears in manifold variety so can a teaching founded in life take the most varied forms.

Usually, when pedagogic principles are laid down it is expected that they shall be carried out. They are written down in a book. The good teacher is he who carries them out punctiliously, 1, 2, 3, etc. Now I am convinced that if a dozen men, or even fewer, sit down together they can produce the most wonderful programme for what should take place in education; firstly, secondly, thirdly, etc. People are so wonderfully intelligent nowadays;—I am not being sarcastic, I really mean it—one can think out the most splendid things in the abstract. But whether it is possible to put into practice what one has thought out is quite another matter. That is a concern of Life. And when we have to deal with life,—I ask you now, life is in all of you, natural life, you are all human beings, yet you all look different. No one man's hair is like another's. Life displays its variety in the manifold varieties of form. Each man has a different face. If you lay down abstract principles, you expect to find the same thing done in every class room. If your principles are taken from life, you know that life is various, and that the same thing can be done in the most varied ways. You see, for instance, that Negroes must be regarded as human beings, and in them the human form appears quite differently. In the same way when the art of education is held as a living art, all pedantry and also every kind of formalism must be avoided. And education will be true when it is really made into an art, and when the teacher is made into an artist. It is thus possible for us in the Waldorf School to teach writing by means of art. Then reading can be learned afterwards almost as a matter of course, without effort. It comes rather later than is customary, but it comes almost of itself.

While we are concerned on the one hand in bringing the pictorial element to the child—(and during the next few days I shall be showing you something of the paintings of the Waldorf School children)—while we are engaged with the pictorial element, we must also see to it that the musical element is appreciated as early as possible. For the musical element will give a good foundation for a strong energetic will, especially when attention is paid—at this stage—not so much to musical content as to the rhythm and beat of the music, the experience of rhythm and beat; and especially when it is treated in the right manner at the beginning of the elementary school period. I have already said in the introduction to the eurhythmy demonstration that we also introduce eurhythmy into children's education. I shall be speaking further of eurhythmy, and in particular of eurhythmy in education, in a later lecture. For the moment I wished to show more by one or two examples how early instruction serves the purpose of education in so far as it is called out of the nature of the human being.

But we must bear in mind that in the first part of the stage between the change of teeth and puberty a child can by no means distinguish between what is inwardly human and what is external nature. For him up to his eighth or ninth year these two things are still merged into one. Inwardly the child feels a certain impression, outwardly he may see a certain phenomenon, for instance a sunrise. The forces he feels in himself when he suffers unhappiness or pain; he supposes to be in sun or moon, in tree or plant. We should not reason the child out of this. We must transpose ourselves into the child's stage of life and conduct everything within education as if no boundary existed as yet between inner man and outer nature. This we can only do when we form the instruction as imaginatively as possible, when we let the plants act in a human manner—converse with other plants, and so on,—when we introduce humanity everywhere. People have a horror nowadays of Anthropomorphism, as it is called. But the child who has not experienced anthropomorphism in its relation to the world will be lacking in humanity in later years. And the teacher must be willing to enter into his environment with his full spirit and soul so that the child can go along with him on the strength of this living experience.

Now all this implies that a great deal shall have happened to the teacher before he enters the classroom. The carrying through of the educational principles of which we have been speaking makes great demands on the preparation the teachers have to do. One must do as much as one possibly can before-hand when one is a teacher, in order to make the best use of the time in the class room. This is a thing which the teacher learns to do only gradually, and in course of time. And only through this slow and gradual learning can one come really to have a true regard for the child's individuality.

May I mention a personal experience in this connection, Years before my connection with the Waldorf School I had to concern myself with many different forms of education. Thus it happened that when I was still young myself I had corded to me the education of a boy of eleven years old who was exceedingly backward in his development. Up to that time he had lied nothing at all. In proof of his attainment I was shown an exercise book containing the results of the latest examination he had been pushed into. All that was to be seen in it was an enormous hole that he had scrubbed with the india-rubber; nothing else. Added to this the boy's domestic habits were of a pathological nature. The whole family was unhappy on his account, for they could not bring themselves to abandon him to a manual occupation—a social prejudice, if you like, but these prejudices have to be reckoned with. So the whole family was unhappy. The family doctor was quite explicit that nothing could be made of the boy. I was now given four children of this family to educate. The others were normal, and I was to educate this one along with them. I said: I will try—in a case like this one can make no promises that this or the other result will be achieved,—but I would do everything that lay within my power, only I must be left complete freedom in the matter of the education. So now I undertook this education. The mother was the only member of the family who understood my stipulation for freedom, so that the education had to be fought for him in the teeth of the others. But finally the instruction of the boy was confided to me. It was necessary that the time spent in immediate instruction of the boy should be as brief as possible. Thus if I had, say, to be engaged in teaching the boy for about half-an-hour, I had to do three hours' work in preparation so as to make the most economical use of the time. Moreover, I had to make careful note of the time of the music lesson, for example. For if the boy were overtaxed he turned pale and his health deteriorated. But because one understood the boy's whole pathological condition, because one knew what was to be set down to hydrocephalus, it was possible to make such progress with the boy—and not psychical progress only,—that a year and a half after he had shown up merely a hole rubbed in his exercise book, he was able to enter the Gymnasium. (Name given to the Scientific and Technical School as distinct from the Classical.) And I was further able to help him throughout the classes of the Gymnasium and follow up the work with him until near the end of his time there, Under the influence of this education, and also because everything was spiritually directed, the boy's head became smaller. I know a doctor might say perhaps his head would have become smaller in any case. Certainly, but the right nurture of spirit and soul had to go with this process of getting smaller. The person referred to subsequently became an excellent doctor. He died during the war in the exercise of his profession, but only when he was nearly forty years old.

It was particularly important here to achieve the greatest economy in the time of instruction by means of suitable preparation beforehand. Now this must become a general principle. And in the art of education of which I am here speaking this is striven for. Now, when it is a question of describing what we have to tell the children in such a way as to arouse life and liveliness in their whole being, we mast master the subject thoroughly beforehand and be so at home with the matter that we can turn all our attention and individual power to the form in which we shall present it to the child. And then we shall discover as a matter of course that all the stuff of teaching must become pictorial if a child is to grasp it not only with his intellect but with his whole being. Hence we mostly begin with tales such as fairy tales, but also with other invented stories which relate to Nature. We do not at first teach either language or any other “subject,” but we simply unfold the world itself in vivid and pictorial form before the child. And such instruction is the best preparation for the writing and reading which is to be derived imaginatively.

Thus between his ninth and tenth year the child comes to be able to express himself in writing, and also to read as far as is healthy for him at this age, and now we have reached that important point in a child's life, between his ninth and tenth year, to which I have already referred. Now you must realise that this important point in the child's life has also an outward manifestation. At this time quite a remarkable change takes place, a remarkable differentiation, between girls and boys. Of the particular significance of this in a co-educational school such as the Waldorf School, I shall be speaking later. In the meantime we must be aware that such a differentiation between boys and girls does take place. Thus, round about the tenth year girls begin to grow at a quicker rate than the boys. Growth in boys is held back. Girls overtake the boys in growth. When the boys and girls reach puberty the boys once more catch up with the girls in their growth. Thus just at that stage the boys grow more rapidly.

Between the tenth and fifteenth year the outward differentiation between girls and boys is in itself a sign that a significant period of life has been reached. What appears inwardly is the clear distinction between oneself and the world. Before this time there was no such thing as a plant, only a green thing with red flowers in which there is a little spirit just as there is a little spirit in ourselves. As for a “plant,” such a thing only makes sense for a child about its tenth year. And here we must be able to follow his feeling. Thus, only when a child reaches this age is it right to teach him of an external world of our surroundings.

One can make a beginning for instance with botany—that great stand-by of schools. But it is just in the case of botany that I can demonstrate how a formal education—in the best sense of the word—should be conducted. If we start by showing a child a single plant we do a thoroughly unnatural thing, for that is not a whole. A plant especially when it is rooted up, is not a whole thing. In our realistic and materialistic age people have little sense for what is material and natural otherwise they would feel what I have just said. Is a plant a whole thing? No, when we have pulled it up and fetched it here it very soon withers. It is not natural to it to be pulled up. Its nature is to be in the earth, to belong with the soil. A stone is a totality by itself. It can lie about anywhere and it makes no difference. But I cannot carry a plant about all over the place; it will not remain the same. Its nature is only complete in conjunction with the soil, with the forces that spring from the earth, and with all the forces of the sun which fall upon this particular portion of the earth. Together with these the plant makes a totality. To look upon a plant in isolation is as absurd as if we were to pull out a hair of our head and regard the hair as a thing in itself. The hair only arises in connection with an organism and cannot be understood apart from the organism. Therefore: In the teaching of botany we must take our start, not from the plant, or the plant family but from the landscape, the geographical region: from an understanding of what the earth is in a particular place. And the nature of plants must be treated in relation to the whole earth.

When we speak of the earth we speak as physicists, or at most as geologists. We assume that the earth is a totality of physical forces, mineral forces, self-enclosed, and that it could exist equally well if there were no plants at all upon it, no animals at all, no men at all. But this is an abstraction. The earth as viewed by the physicist, by the geologist, is an abstraction. There is in reality no such thing. In reality there is only the earth which is covered with plants. We must be aware when we are describing from a geological aspect that, purely for the convenience of our intelligence, we are describing a non-existent abstraction. But we must not start by giving a child an idea of this non-existent abstraction, we must give the child a realisation of the earth as a living organism, beginning naturally with the district which the child knows. And then, just as we should show him an animal with hair growing upon it, and not produce a hair for it to see before it knew anything of the animal—so must we first give him a vivid realisation of the earth as a living organism and after that show him how plants live and grow upon the earth.

Thus the study of plants arises naturally from introducing the earth to the child as a living thing, as an organism—beginning with a particular region. To consider one part of the earth at a time, however, is an abstraction, for no region of the earth can exist apart from the other regions; and we should be conscious that we take our start from something incomplete. Nevertheless, if, once more we teach pictorially and appeal to the wholeness of the imagination the child will be alive to what we tell him about the plants. And in this way we gradually introduce him to the external world. The child acquires a sense of the concept “objectivity.” He begins to live into reality. And this we achieve by introducing the child in this natural manner to the plant kingdom.

The introduction to the animal kingdom is entirely different—it comes somewhat later. Once more, to describe the single animals is quite inorganic. For actually one could almost say: It is sheer chance that a lion is a lion and a camel a camel. A lion presented to a child's contemplation will seem an arbitrary object however well it may be described, or even if it is seen in a menagerie. So will a camel. Observation alone makes no sense in the domain of life.

How are we to regard the animals? Now, anyone who can contemplate the animals with imaginative vision, instead of with the abstract intellect, will find each animal to be a portion of the human being. In one animal the development of the legs will predominate—whereas in man they are at the service of the whole organism. In another animal the sense organs, or one particular sense organ, is developed in an extreme manner. One animal will be specially adapted for snouting and routing (snuffling), another creature is specially gifted for seeing, when aloft in the air. And when we take the whole animal kingdom together we find that what outwardly constitutes the abstract divisions of the animal kingdom is comprised in its totality in man. All the animals taken together, synthetically, give one the human being. Each capacity or group of faculties in the human being is expressed in a one-sided form in some animal species. When we study the lion—there is no need to explain this to the child, we can show it to him in simple pictures—when we study the lion we find in the lion a particular over-development of what in the human being are the chest organs, the heart organ. The cow shows a one-sided development of what in man is the digestive system. And when I examine the white corpuscles in the human blood I see the indication of the earliest, most primitive creatures. The whole animal kingdom together makes up man, synthetically, not symptomatically, but synthetically woven and interwoven.

All this I can expound to the child in quite a simple, primitive way. Indeed I can make the thing very vivid when speaking, for instance, of the lion's nature and showing how it needs to be calmed and subdued by the individuality of man. Or one can take the moral and psychic characteristics of the camel and show how what the camel presents in a lower form is to be found in human nature. So that man is a synthesis of lion, eagle, ape, of camel, cow and all the rest. We view the whole animal kingdom as human nature separated out and spread abroad.

This, then, is the other side which the child gets when he is in his eleventh or twelfth year. After he has learned to separate himself from the plant world, to experience its objectivity and its connection with an objective earth, he then learns the close connection between the animals and man, the subjective side. Thus the universe is once more brought into connection with man, by way of the feelings. And this is educating the child by contact with life in the world.

Then we shall find that the requirements we always make are met spontaneously. In theory we can keep on saying: You must not overload the memory. It is not a good thing to burden the child's memory. Anyone can see that in the abstract. It is less easy for people to see clearly what effect the overburdening of memory has on a man's life. It means this, that later in life we shall find him suffering from rheumatism and gout—it is a pity that medical observation does not cover the whole span of a man's life, but indeed we shall find many people afflicted with rheumatism and gout, to which they had no predisposition; or else what was a very slight predisposition has been in-creased because the memory was overtaxed, because one had learned too much from memory. But, on the other hand, the memory must not be neglected. For if the memory is not exercised enough inflammatory conditions of the physical organs will be prone to arise, more particularly between the 16th and 24th years.

And how are we to hold the balance between burdening the memory too much or too little? When we teach pictorially and imaginatively, as I have described, the child takes as much of the instruction as it can bear. A relationship arises like that between eating and being satisfied. This means that we shall have some children further advanced than others, and this we must deal with, without relegating less advanced children to a class below. One may have a comparatively large class and yet a child will not eat more than it can bear—spiritually speaking—because its organism spontaneously rejects what it cannot bear. Thus we take account of life here, just as we draw our teaching from life.

A child is able to take in the elements of Arithmetic at quite an early age. But in arithmetic we observe how very easily an intellectual element can be given the child too soon. Mathematics as such is alien to no man at any age. It arises in human nature; the operations of mathematics are not foreign to human faculty in the way letters are foreign in a succeeding civilisation. But it is exceedingly important that the child should be introduced to arithmetic and mathematics in the right way. And what this is can really only be decided by one who is enabled to overlook the whole of human life from a certain spiritual standpoint.

There are two things which in logic seem very far removed from one another: arithmetic and moral principles. It is not usual to hitch arithmetic on to moral principles because there seems no obvious logical connection between them. But it is apparent to one who looks at the matter, not logically, but livingly, that the child who has a right introduction to arithmetic will have quite a different feeling of moral responsibility from the child who has not. And—this may seem extremely paradoxical to you, but since I am speaking of realities and not of the illusions current in our age, I will not be afraid of seeming paradoxical, for in this age truth often seems paradoxical.—If, then, men had known how to permeate the soul with mathematics in the right way during these past years we should not now have bolshevism in Eastern Europe. This it is that one perceives: what forces connect the faculty used in arithmetic with the springs of morality in man.

Now, you will understand this better probably if I give you a very small illustration of the principles of arithmetic teaching. It is common nowadays to start arithmetic by the adding of one thing to another. But just consider how foreign a thing it is to the human mind to add one pea to another and at each addition to name a new name. The transition from one to two, and then to three,—this counting is quite an arbitrary activity for the human being. But it is possible to count in another way. And this we find when we go back a little in human history. For originally people did not count by putting one pea to another and hence deriving a new thing which, for the soul at all events, had little connection with what went before. No, men counted more or less in the following way: They would say: What we get in life is always a whole, something to be grasped as a whole; and the most diverse things can constitute a unity. If I have a number of people in front of me, that can be a unity at first sight. Or if I have a single man in front of me, he then is a unity. A unity, in reality, is a purely relative thing. And I keep this in mind if I count in the following way: One | = | two | = | = | three | = | = | = | four | = | = | =| = | and so on, that is, when I have an organic whole (a whole consisting of members): because then I am starting with unity, and in the unity, viewed as a multiplicity, I seek the parts. This indeed was the original view of number. Unity was always a totality, and in the totality one sought for the parts. One did not think of numbers as arising by the addition of one and one and one, one conceived of the numbers as belonging to the whole, and proceeding organically from the whole.

When we apply this to the teaching of arithmetic we get the following: Instead of placing one bean after another beside the child, we throw him a whole heap of beans. The bean heap constitutes the whole. And from this we make our start. And now we can explain to the child: I have a heap of beans—or if you like, so that it may the better appeal to the child's imagination: a heap of apples,—and three children of different ages who need different amounts to eat, and we want to do something which applies to actual life. What shall we do? Now we can for instance, divide the heap of apples in such a way as to give a certain heap on the one hand and portions, together equal to the first heap, on the other. The heap represents the sum. Here we have the heap of apples, and we say: Here are three parts, and we get the child to see that the sum is the same as the three parts. The sum = the three parts. That is to say, in addition we do not go from the parts to arrive at the sum, but we start with the sum and proceed to the parts. Thus to get a living understanding of addition we start with the whole and proceed to the addenda, to the parts. For addition is concerned essentially with the sum and its parts, the members which are contained, in one way or another, within the sum.

In this way we get the child to enter into life with the ability to grasp a whole, not always to proceed from the less to the greater. And this has an extraordinarily strong influence upon the child's whole soul and mind. When a child has acquired the habit of adding things together we get a disposition which tends to be desirous and craving. In proceeding from the whole to the parts, and in treating multiplication similarly, the child has less tendency to acquisitiveness, rather it tends to develop what, in the Platonic sense, the noblest sense of the word, can be called considerateness, moderation. And one's moral likes and dislikes are intimately bound up with the manner in which one has learned to deal with number. At first sight there seems to be no logical connection between the treatment of numbers and moral ideas, so little indeed that one who will only regard things from the intellectual point of view, may well laugh at the idea of any connection. It may seem to him absurd. We can also well understand that people may laugh at the idea of proceeding in addition from the sum instead of from the parts. But when one sees the true connections in life one knows that things which are logic-ally most remote are often in reality exceedingly near.

Thus what comes to pass in the child's soul by working with numbers will very greatly affect the way he will meet us when we want to give him moral examples, deeds and actions for his liking or disliking, sympathy with the good, antipathy with the evil. We shall have before us a child susceptible to goodness when we have dealt with him in the teaching of numbers in the way described.