The Rudolf Steiner Archive

Two-part report in: Das Goetheanum, vol. 1, no. 39 and 40

Rudolf Steiner

I. In Holland

From April 7th to 12th we held an “anthroposophical-scientific” course in The Hague. The following people were among those who organized the course (F.W. Zeylmans van Emmichoven, physician, H. Droogleever Fortuyn, P.J. de Haan, G. Schubert Knobel, litt. stud. Leiden, M.H. Ekker, techn. stud. Delft, M. van Deventer, med. cand. Utrecht, M.L. Stiebe, jur. cand. Leiden, F.C.J. Los, litt. stud. Amsterdam) a number of teachers from the Stuttgart Waldorf School, other representatives of the anthroposophical worldview from Stuttgart, Dr. E. Vreede from Dornach and myself.

This course had a specific task. It was to show students at the Dutch universities how the anthroposophical method of research is based on a fully-fledged scientific foundation, how it can have a fruitful effect on the most diverse fields of knowledge and life, and how the insights it can provide really meet the demands of those who are serious about contemporary civilization.

Of course, it is only possible for me to describe the impressions I have received from my personal point of view as a co-lecturer. And I ask the reader to accept the following as a sum of subjective perceptions.

The first lecture was held by Dr. W. Stein on “Goethe's significance in the development of humanity as a whole”, after a warm welcome by G. Schubert Knobel, for which we all had to be grateful. Dr. Stein has grown into an inner affinity with the anthroposophical way of thinking and research from an early age as a matter of course, through an inner disposition. He is a keen thinker and courageously presents anthroposophy as well as the self-revelation of his own personality. His comprehensive overview of the anthroposophical results already available today helps him to gather evidence, justifications and explanations from the most diverse corners for the topic he is discussing. And so there is something about his lecture that I believe should have a stimulating effect on many serious listeners. They should come to the conviction that anthroposophy is a conscientiously reasoned matter of knowledge and life.

Dr. Stein then sat with me before he gave his further lecture: “The Connection of Epistemology with Organic Science”. He felt the need to talk to me about many things before this lecture. I said to him: “As a young man, you naturally grew into anthroposophy; in the future you will face difficult personal tasks of knowledge precisely because you have mastered so much and work so flexibly in your thinking. But you can use it to give your audience the most beautiful thing in addition to your many other gifts: your whole, unique humanity.

Dr. Karl Heyer offered a completely different nuance with his lectures. He shows that he comes from the world of contemporary science. He has thoroughly absorbed the contemporary character of jurisprudence and history. Of course, this is not really any of the public's business. But this foundation runs through all of Heyer's statements like a thread. He shows: this is what science is like now; and because it is like this, it must lead to anthroposophical research. Dr. Stein speaks, Dr. Heyer lectures; but it is necessary that there is also lecturing within our ranks. Dr. Heyer can be convincing precisely because he lectures his way from the recognized into the anthroposophical, and thus brilliantly guides his listeners from the known into the unknown.

Ernst Uehli comes across quite differently from the two of them. He has given two lectures on completely different subjects. One was about the “Threefold Social Organism” and the other about the “Egyptian Sphinx as a phylogenetic development problem”. But even when he talks about such diverse subjects, a unifying impulse prevails in his heart. Uehli has an artistic view of the world. He also allows the artistic to prevail in him when he observes social life. But the artistic in him is transformed into a cognitive impulse by the seriousness of his soul mood and by a sense of reality that seems to come from his heart. That is why warmth of soul flows through his arguments, and a noble emotion pulses through his assertions in a certain even tone. Uehli has humor, but it is stronger in his inner being than in the revelation of speech. A humor that sometimes dries on the lips. All this ultimately gives a distinct personality, carried by enthusiasm for anthroposophy.

Dr. H. von Baravalle is an important mathematical mind. In his doctoral dissertation, published by Kommenden-Tag-Verlag, he has delivered a fundamental work on certain mathematical-physical concepts and on spatial forms. He is able to bring a thinking rooted in natural reality into mathematical-physical formulas. One is tempted to say: Usually the formula arises as something that embraces the natural process from the outside; Dr. Baravalle makes it something that lives in the process. This was particularly noticeable during his Hague discussions. The most stimulating discussions were related to these discussions. Dead formulas, borne by the accustomed scientific way of thinking, rubbed interestingly against the lively but still unfamiliar Baravalles.

Dr. E. Vreede is tireless in her efforts to introduce anthroposophy into the field of mathematical natural science. Her Hague lecture was on astronomy. The task is difficult. In everything Dr. Vreede does in this direction, she must first point out a necessary methodological reorientation. She succeeds in doing this with anyone who first wants to be made aware of the essentials. This is because she combines thorough anthroposophical insight with an excellent clarity about how anthroposophy is to be introduced into the individual sciences.

Dr. von Heydebrand had to speak in The Hague about education. She is a born educator. The educational mission lives in each of her sentences, as it lives in her actions at the Stuttgart Waldorf School. Its foundation is anthroposophical knowledge of the human being, its effective impulse is insight-based love for people and especially for children. You can also hear from her lectures that the children must love her. It seems to me that sensible listeners must have the thought with her: I would like to have my children educated and taught by this woman.

Personalities such as Dr. med. He spoke in The Hague about biological and chemical problems and also about “Free spiritual life through Anthroposophy”. In Kolisko, scientific phenomenalism has a champion who develops this side of Anthroposophical thinking objectively and from unbiased factual knowledge. In Kolisko's work, one never has the feeling that he brings anthroposophy into his world knowledge from the outset, but rather that he gains the anthroposophical view from the concrete problems in an appropriate but intimate way of thinking. In the process, he is intimately entwined with his problems as a personality, so that, in my opinion, he comes across as a thoroughly scientifically convincing personality. When I hear him speak, as he did this time about “free spiritual life”, I have the feeling that he speaks truthfully to the heart; and in this truth he lives out completely.

Dr. Herbert Hahn is in the process of comprehensively and internally penetrating the linguistic results of the recent past and present in order to perfect them into an anthroposophically oriented science. His fresh and vigorous approach to his tasks, and his loving devotion as a teacher and researcher, have led him to valuable results as a scientist and to fruitful effectiveness as a teacher. His lecture in The Hague on 'Consciousness Change in the Mirror of Linguistic History' was likely to have a surprising effect due to the research results gathered from all possible sides and due to the emphasis placed on the linguistic phenomena that emerge in the life of nations in order to understand the moral-inner life that expresses itself in the linguistic-external of the life of nations. One would hope that Hahn's approach would find many followers among people trained in philology, linguistics and history, for his life's work requires the collaboration of many.

For many years, Dr. Carl Unger has been the most enthusiastic and dedicated co-worker in the anthroposophical movement. In The Hague, he spoke as a technician and as a philosopher about “The Social Tasks of Technology and Technicians” and “On the Philosophical Foundations of Anthroposophy”. Dr. Unger saw early on that anthroposophy requires, above all, a rigorous epistemological foundation. With deep understanding, he took up what I myself was able to give many years ago in my writings “Epistemology”, “Truth and Science” and “Philosophy of Freedom”. He independently developed the suggestions further. His keen intellectual powers were directed towards understanding the nature of the human cognitive process in a clear and illuminating analysis and synthesizing this understanding into a true picture of cognition. Unger is not a dialectician but an observer of the empirical facts of knowledge. And that is why he has been able to provide particularly valuable work over the years in the sense that the process of knowledge of ordinary consciousness drives the impulses for anthroposophical research out of itself everywhere. Unger's thinking is trained on the technical problems, is thereby free of any subjective fuzziness, and therefore his scientific contribution to anthroposophy is the most meaningful conceivable. He has grown steadily over the years in his thinking, research and technical as well as anthroposophical work. In his two Hague lectures, he offered ripe fruits of this growth. In his first lecture, he showed how the technician in particular is challenged to develop social understanding in the present; in the second, he showed how philosophy, from its own historical development, must flow into anthroposophy in the present.

Dr. Friedrich Husemann spoke about the medical field. His topic was “New Paths to Rational Therapy.” The suggestions that can come from anthroposophy for the healing arts require, in order to be accepted by science, the closest connection to existing medical schools of thought. One could prove to them that they only understand themselves and take themselves to their logical conclusions if they look for anthroposophical supplementation. To work in this direction is not difficult under the present circumstances. It is also not as difficult in medicine as it is in education, for example. For the teachings that one receives from illness cannot be so easily had from the development of a more or less healthy person. Illness speaks a clear language. One needs only scant suggestions from the side of intuitive insight in order to conscientiously work through the clearly speaking symptom complexes to the point where pathology and therapy converge into a rational medical art. Exploitation of solid scientific education, prudence in the observation of patients will lead to the goal. So far, I only hear the problems from public lectures in this field. Here too, it must be emphasized that anthroposophy is not a theory, but a practice of life. A single case, properly characterized from beginning to end, would speak louder than any theoretical discussion. Theory is of no use in and of itself, except insofar as it allows us to believe in the coherence of phenomena. This can be learned from Goethe. I have described the individual voices that came together in a chorus in The Hague to form a whole. I myself had the task, in six evening lectures, of characterizing the significance of anthroposophy in contemporary spiritual life, its scientific character, its particular research methods, research results, and its relationship to art and to the scientific agnosticism of the present day. My aim is to present the anthroposophical results from ever new angles, so that one can see how they mutually support each other. However, anyone who fails to recognize that the moment the sciences flow into anthroposophy, one must come to this mutual support and bearing of truths, will not find the path to genuine knowledge. The heavy things on earth must lie on the ground so as not to fall; the world bodies support each other. The empirical sciences rest on sense perception; anthroposophical knowledge must be mutually supportive. To demand of it the same conditions as for the usual foundation of science is like demanding a support for the earth in space. It does not fall without support, and neither does anthroposophy, even if it is founded differently than the usual science.

I will not be asked to speak about the impressions that the audience has received. Others must judge about that. But I may say that we, the participants, must all feel a heartfelt thank you towards the organizers, whose devotion to the matter was evident from every action and every word they spoke.

After the course in The Hague ended, I went to England. I had lectures in London and at the Shakespeare festival in Stratford-upon-Avon. In Holland, my experience was working with colleagues and friends. In their work I lived with them. In England I was given tasks that had a different outward character. But these tasks came from the same source. How I understood them, how I tried to solve them, and how I was helped by understanding helpers, is what I will talk about in the next issue of this journal.

II. In England

My journey to England grew out of the course I gave at Christmas on educating and teaching on the basis of anthroposophical knowledge of the human being. This course was inspired by Prof. M. Mackenzie, who attended the last summer course at the Goetheanum with her husband, Prof. Mackenzie. In the summer, the workers at the Goetheanum got to know two personalities in Prof. and Mrs. Mackenzie, whose visit had to fill all of these workers with deep satisfaction from the point of view of the anthroposophical movement. Prof. Mackenzie is a personality who expresses a significant note in English philosophical life. His constructive philosophy is not only independent in outlook and content from other contemporary trends in this field, but, above all, it is so independent that it seizes with the certainty of an intuitive grasp of reality on a field that brings the true philosophical sense of the human being into activity. I would like to say: Mackenzie's constructive philosophy begins where it needs to begin if the metaphysical, psychological and epistemological fields, which are fluctuating all around, are to be given a firm foundation again. In doing so, his literary and philosophical work covers many fields of cultural history, social and educational issues. His books on humanism and on social life bear witness to this.

Prof. Mackenzie, who was herself also a university teacher (Prof. of Education, University College, Cardiff), presented me with her extremely interesting book, 'Hegels educational Theory and Practice', during her summer stay here in Dornach. This book reveals the comprehensive work of this spirited and practical woman in literary form. Hegel is easily misunderstood. In his books, he seems abstract. But the peculiar thing about him is that behind his abstractions stands a man who grasped reality with a firm hand. His thoughts are basically the life-awakening, only seemingly abstract expression of a passionate life practice. Mrs. Mackenzie has seen this as clearly as possible: “I believe that these two philosophers (Plato and Hegel) were constantly striving not only to see the truth, as other philosophers did, but also to fathom how it can be achieved and appropriated by a mind that is far removed from its essence; and both believed that this could be done through the dialectical method.” Thus she says in the preface to her book, and it is now her aim to show how this philosophical self-education thinks about the education of the child and the young person. With regard to Hegel, she comes to the view: “I dare to claim that Hegel, more than any other educator (more than Herbart, because his educational ideas are grounded in a deeper philosophy), offers us precisely those things that we need most today and also in our country.”

What can be seen in her relationship to Hegel, and what is fully confirmed when one gets to know Prof. Mackenzie better, is that she is a person of great intellectual depth, combining philosophical insight with a wide range of interests in educational and social issues of humanity.

It is thanks to this personality that the pedagogical Christmas course described by Albert Steffen in this weekly magazine has come about. Prof. Mackenzie invited teachers from England to this course. Among those who attended was Miss Cross, headmistress of Kings Langley Priory, a school and boarding school near London. Even then, the idea arose among the English visitors to bring the spirit into this school, from which I held my Christmas course.

Thanks to a few of the participants in that course, after some time I received an invitation from the “New Ideals in Education” committee to participate in the festivities they organized around Shakespeare's birthday (from April 17 to 24) by giving lectures. This invitation was followed by another from friends of the anthroposophical worldview (including Mrs. Drury-Lavin and Mr. Collison) to give a few lectures in London for those interested in anthroposophical endeavors.

So I was able to give two lectures in London on April 14 and 15. The first was on “Cognition and Initiation”. My aim was to show how knowledge of the supersensible world can be attained through the development of abilities that are not used in ordinary life and ordinary science. I called the supersensible vision that comes about in this way “exact clairvoyance” because it is my conviction that the processes of the soul life through which man comes to this vision are experienced with the same clarity of consciousness as the solution of a problem in exact science. If science is exact in its treatment of the objective world, then anthroposophy is exact in the development of supersensible cognitive abilities, through which the vision of the spiritual world then arises, through which man grasps the eternal nature of his being. Our time, which everywhere shows the strong need of thinking people to ascend from the sensual to the supersensible, can demand such “exact clairvoyance”, not a nebulous mysticism or an unscientific occultism.

I only want to give my subjective impressions in all modesty here. And that is how it should be meant when I say: the sight of my audience in London gave me deep satisfaction. For I felt I could sense that the need I mentioned was also present here.

On the following day, it was my turn to describe the mystery of the Christ-life on the basis of anthroposophical knowledge. Anthroposophy certainly does not want to found a sect or even a new religious community. It only wants to say what arises from “exact clairvoyance” about the mystery of Golgotha. This is what the modern human being demands. Through centuries of development in the field of external knowledge of nature, he has been brought into a state of soul that must progress from mere belief to the cognitive grasp of religious content. Religious belief is not touched by this, but rather deepened and strengthened. Again, in all modesty, I would like to say that after my second lecture in London, I had the impression that this need to consolidate religious mysteries is an international one. On such occasions, one can gain the conviction that in the search for the supersensible, the peoples of the civilized world can come together in harmony out of discord.

After these two lectures, I had to give another one in the narrower circle of personalities who have been in the anthroposophical movement for many years. On the same day, I was able to accept an invitation from Miss Cross to show us her school in Kings Langley. Again, the idea arose to adapt this school to the spirit in which I must think I have developed the art of education. Among those with whom I was able to discuss this matter was Prof. Mackenzie.

I may mention here that a group of people around Prof. Mackenzie and Miss Cross has set itself the goal of helping to make this idea a reality in England. This opens up the prospect that the educational basis, which was held in the spirit of the Dornach Goetheanum and on which the Waldorf School in Stuttgart is based, will be understood and cultivated in England.

On April 18, the Shakespeare festivities began in Stratford-upon-Avon. A long line of personalities expressed their reverence for the poetic creations, which are among the greatest of humanity, by offering what they have to say about art, poetry and education. One was presented with an impressive cross-section of contemporary English intellectual life. Powerful speeches on artistic contemporary interests, such as those offered by Lena Ashwell in a lecture on “Drama and National Life” and Cicely Hamilton in her remarks on “Tendencies of Modern Drama,” alternated with charmingly and ingeniously expressed longings for the permeation of education with the artistic spirit. John Masefield spoke about playwriting from the point of view of an artist who feels he is part of the lively world of art and artistic endeavor and who wants to say what art needs if it is to fulfill its task.

It is not my intention here to criticize certain aspects with which I cannot agree, especially in the area of the cultivation of art in schools. But more important at this moment in time is that one can only look with satisfaction at the basic tendency of the whole event. Shakespeare's figure was to some extent only in the background. From the glance up to him, the impulse went out to discuss the question of education from all sides. The education of children, of the people, of humanity in general; these were the questions that turned the interest of speakers and listeners alike. And so the most important thing for the present day was placed at the center of the intellectual work of these festivities. It was clear from the attitude of this assembly that it had a sense of these civilizational hardships. Miss Ashwell's words on the decline of the dramatic and theatrical arts and on the necessity of providing the forces for an ascent were essential. A personality full of fire, but also full of inner understanding for the matter, stood on the podium in Miss Ashwell. And in beautiful addition to this was what Miss Hamilton said about the decline and the necessity of raising artistic taste.

In this context, I was able to present my anthroposophical views on Shakespeare, on education and on the demands of spiritual life for the present day. The educational power of Shakespeare's art stands in the developmental history of humanity through the influence it had on Goethe. One must ask oneself: on what is this tremendous influence based? Asking myself this question, a fact of supersensible experience presents itself to me.

Those who are able to immerse themselves in a Shakespearean drama and then carry the experience over into the world that is spread out before 'exact clairvoyance' can find that Shakespeare's figures present themselves in the supersensible realm as more alive to the soul, while the newer naturalistic dramas either transform themselves completely into puppets or freeze during this process. The Shakespearean figures live on in the imagination. They do not perform the same actions as in the drama, but they act in transformed situations and with a different course of events. I believe that through this fact the deep rootedness of Shakespeare's characters in the spiritual world can be found; and that Goethe unconsciously experienced this rootedness in his devotion to Shakespeare's plays. He felt as if he himself had been seized by facts of the spiritual world when he turned to Shakespeare.

I had this experience in the background when I was able to speak in Stratford about Shakespeare, Goethe and education in three lectures. In particular, the conviction that arose from this lived in my heart when I had to speak about “Shakespeare and the New Ideals” on April 23, the actual Shakespeare Day.

The events of the committee for “New Ideals in Education” were accompanied by performances of Shakespearean plays in the Shakespeare Memorial Theater. We were able to see: “Othello”, “Julius Caesar”, “The Taming of the Shrew”, “The Twelfth Night”, “All's Well That Ends Well”, “Much Ado About Nothing”. I found the performances of the comedies satisfying for my feelings. But I imagine the right way to present the tragedies differently.

On April 24, I was able to give a lecture in London to the English friends of the anthroposophical movement. It was intended to show how anthroposophy relates to the spiritual development of humanity in general and to the Christ impulse in particular. I tried to show how a figure such as Cardinal Newman, out of his perception of the religious needs of the time, sought a basis for knowledge of the supersensible, but how this can be found not on the paths he took, but only on the anthroposophical path.

Special thanks are due to George Kaufmann, who took on the difficult task of translating all my lectures for the audience after merely listening to them in sections.

On April 25, I left England, filled with the thought that there are people in England who see the cultivation and representation of the anthroposophical cause as part of their life's work and work energetically in this direction. I have to think of them when I feel gratitude in my soul when I find people who intervene helpfully for this cause. That I was able to find this help in this day and age as a German in London and Stratford, I may well express as a satisfying final thought of this subjective travelogue.

Das Goetheanum, 2nd year, No. 9

I have been informed that it is being said in Switzerland that the former President of Württemberg, Mr. Blos, is reported to have stated with certainty that he received me several times. I hereby declare that this is a blatant untruth. I never visited Mr. Blos, never spoke a word with him, never exchanged any written communication with him. I only saw him from a distance once. That was when I attended the lecture that the then Reich Minister Simons gave in Stuttgart. At the time, Councillor of Commerce Molt pointed to a gentleman I did not know and said, “That's Blos.” At that time, he was no longer President of the State. But even then, it came to nothing more than “seeing from a distance”. Whether Mr. Blos himself made the above claim is unknown to me; it is said. And it is linked to his untrue statements, which are not based on anything, and which he had printed in memoirs. I therefore further declare that I never authorized anyone to talk to Mr. Blos for me or on my behalf. If someone did so, it was against my will and without my knowledge. I only read in Blos' memoirs that someone is supposed to have done this. The things that are being told so often are based on such falsehoods. It is particularly absurd that the story is even told that I wanted to become a minister in Württemberg. I have so far considered it unnecessary to publicly refute pure fabrications, especially when they are as nonsensical as the one just mentioned. But since it is said, “Why doesn't the person concerned contradict such allegations?”, I also declare in relation to this that it is a blatant untruth. I have never said anything to anyone that could have given rise to such talk. Today I shall not deal with other things that are said repeatedly, but which are just as untrue. Perhaps that too will yet come about.

Dornach, September 27, 1922
Rudolf Steiner

Report in: Das Goetheanum, vol. 3, no. 5

Rudolf Steiner

Margaret McMillan and her work

When I arrived in England on August 4th for the two lecture series that were to take place in Ilkley and Penmaenmawer, Margaret McMillan's book 'Education through the Imagination', which was intended as a gift for me, was waiting for me. As soon as I had skimmed through the first few pages, I felt how well the book captured the mood in which I had to give my first lecture series. The series was intended to describe the art of education and teaching as realized at the Stuttgart Waldorf School. It was now a real pleasure for me to read this book. In order to find fruitful educational forces, it goes back from the expressions of life that reveal themselves on the surface of the child's human being to the deeper soul power of the imagination, which holds all of these together and illuminates and permeates them from within. It develops an awareness of how childlike thoughts are shadow images of this soul power and receive their actual life from it. It follows how the imagination flows into the child's emotional world, shaping it, and how it lives in the activity of the will.

By “imagination” I do not, of course, mean the soul power that has often been described in this weekly journal as the one through which one attains the first stage of supersensible knowledge, but rather its instinctive reflection, which works in every human mind and which is particularly in the child the bearer of the soul life. “The man in the street” does not think much of this wonderful thing. For him, ‘imagination is almost purely visionary, and someone who imagines is someone who sees things that are completely unreal.’ ”For the practical man, imagination is seen as a kind of weakness.” McMillan disagrees. She seeks a path from the manifest powers of the soul to the more hidden ones; and in doing so, she comes to say that the wonderful power of imagination is not only present in the creative minds of science and art, but that it also works as the actual driving force in everything that man does for everyday life. “It would be just as reasonable to say that light only shines on mountain tops as it would to say that creative power only resides in the souls of artists and scientists. It flows and burns... The brain of every adult and child is, in its own way, a world in which degrees of creative power reveal themselves.” As soon as a person grows beyond mere routine, the imaginative creative power sets in, which carries him through life as a thinking and active being.

In the child, whose activity has not yet become routine, imagination reveals itself as the true driving force of the soul. This is what the educator and teacher must turn to.

With a true educational genius, McMillan seeks to understand the peculiarities of the child's mind. The book is a treasure trove of the most precious observations of the child's soul and of educational instructions that are drawn from these observations. A chapter like “The child as artisan” can only be read with the deepest satisfaction.

After reading the book, I felt that the author could be understood very well by saying: Anyone who is able to penetrate into education and teaching in this way must also be able to follow the path I had to speak about on my lecture tour in Ilkley.

Therefore, I felt fortunate that this series of lectures was introduced by Margaret McMillan, the chairwoman, with her opening speech. She delivered this speech with all the beautiful enthusiasm that speaks so intensely from her, and wove this enthusiasm together with the other that she has for the education of the “poorest of the poor.” To hear this woman speak about the social aspect of educating the “children of the poor” is a great experience.

An even greater experience was to see her words put into action. Today I accepted McMillan's invitation to visit her care and educational institution in Deptford, near London. McMillan has taken three hundred children from the poorest classes of society, aged between two and twelve, and provided them with wonderful care. A dedicated, safe and caring team of educators work around McMillan. The children are brought to the institution in a state of complete neglect, literally pulled out of the dirt. Afflicted with rickets or tuberculosis, or with much worse ailments, emotionally dull, intellectually dormant, this is the state of the children who come to the home. And one sees the difference after the care has taken effect: intellectually active, emotionally happy, healthy, modest young human beings in the individual classes.

It is equally satisfying to see these children playing, learning, eating and resting after meals.

In one of the classrooms, a number of older children were gathered. Here, in a practical way, what is described in the book about the “child as an artist” developed. These children charmingly played scenes from Shakespeare's “Midsummer Night's Dream”. These little actors were full of soul and dramatic expression. This artistic teaching is done by McMillan himself.

The classrooms are simple, barrack-like structures with very thin wooden walls, set in a kind of garden in the middle of a miserable slum. You can get almost directly from the care rooms to the streets, where you see the children who are not lucky enough to be among the three hundred of McMillan.

This care facility is located on the site where Queen Elizabeth's royal household once lived. She herself lived in nearby Greenwich. Shakespeare seems to have played on the same site for this royal household, where today the little ones so charmingly present his work.

Next to this care facility is another house. A sanatorium for the children of the “poorest”. McMillan is the matron here. Six thousand children pass through this sanatorium each year.

There is a noble consecration over all of this. Margaret Mc Millan lost her dearly beloved sister “Rahel” in 1917. The nursing home is now dedicated to her memory. This woman's motto was: “Treat every child as if it were your own”. And you can feel Rahel Mc Millan's spirit in every room. Margaret McMillan lives entirely in this spirit in her powerful, loving work.

In the book “The Nursery School”, McMillan describes the life of her foster school. In the preface, there are beautiful sentences: “Every teacher is an explorer, an inventor, a leader in new methods; or he is a mere handyman, not a master”. McMillan is allowed to write these sentences.

The fact that she responded so positively to my recent educator course on the “Waldorf School” approach, as she did, fills me with the deepest satisfaction.

The establishment of the School of Spiritual Science will be such that anyone who wants to take part in its endeavors will indicate this to the leadership. Initially, it will be a matter of establishing the first class. The next two will be added after some time. Only the division into classes will be considered in relation to the participants. The sections will be established so that the leadership can meet the specific aspirations of the members of each class in each individual class. So you don't become a member of just any section, but of a class. But those who seek an esoteric deepening, for example in medicine, will be able to find it step by step, because the leadership of the medical section makes arrangements for it. And so do the leaders of the various artistic and scientific sections. How a class in a particular section can achieve its particular goals will be determined in agreement with the head of the school as a whole (Rudolf Steiner) and with the heads of the sections. The general anthroposophical section will, after all, have to be there for all members of the school. For this reason alone, admission cannot be to a section, but only to a class.

Since the School of Spiritual Science cannot be a university in the same way as ordinary universities, it will not seek to compete with them or to be a substitute for them. However, what is not found at ordinary universities, namely esoteric deepening, can be found at the Goetheanum. This is precisely what the soul seeks in its quest for knowledge. This striving for knowledge can be the very general human one. For those who have only this general human need to find the soul's path to the spiritual world, the general section will be there. It will form an “Esoteric School” for them. For those who want to orient their lives in a special scientific, artistic, etc. way, the other sections will endeavor to show the way. Thus every seeker can find at the School of Spiritual Science at the Goetheanum that which they wish to strive for in the particular circumstances of their life. The School should not be a purely scientific institution, but a purely human one; it should, however, be able to fully meet the esoteric needs of scientists and artists. (To be continued in the next issue.)

Dear friends!

In keeping with the promise we made at the Christmas Conference to provide updates on the work of the Medical Section at the Goetheanum, we are sending this first newsletter to those associated with us in the field of medicine. It is inspired by the attitude that united us during the medical courses in the New Year. It would like to convey to each word something of the feelings for suffering humanity, from which not only devotion to the art of healing must arise, but also its real power.

It was in ancient times
There lived in the initiate's soul
The powerful thought that every man is sick
By nature.
And education was regarded
As the healing process,
Which, as the child matured,
At the same time brought health
For life's completed humanity.

It is good to let such powerful thoughts, gained from the contemplation of ancient instinctive wisdom, come before our soul when we want to prepare our soul in the right inner contemplation to grasp the healing effects.

Let us not forget that the healing process must be given a soul, since it must not only turn to a body but also to a soul. The more young doctors grasp such thoughts, the more that which the thoughtful doctor longs for when he perceives the limitations of the current state of his art will flow into medical life, and the patient will experience it as a blessing during the healing process.

Dear friends, you who were here in January, you accepted with open hearts what was offered to you with such good will. We will never forget how this shone in your eyes and how it was conveyed in your warm words. Our thoughts were with you, and today, for the first time, they are turning to you in response to the questions you have raised.

We are sending the following to individual addresses and ask those who receive direct mail from us to ensure that it is forwarded to the addresses we have provided.

Goetheanum, March 11, 1924.

Questions and Answers.

I. In response to a question about the difficulties that aspiring doctors today face in studying both conventional medicine and medical courses in the anthroposophical movement, we can only reply that it is precisely our intention, by communicating these circulars, to overcome these difficulties over time. The meditation referred to in the letter as supplementary is available from Dr. Ita Wegman for those who need it.

II. Regarding study at the Goetheanum.

Practical study should, of course, be provided for wherever possible, but we ask for patience in this regard. We will indicate in these newsletters the time from which registrations will be possible.

III. Regarding the request for the presentation of certain topics for co-workers in the Medical Section [of the School of Spiritual Science], we note that we would like to work in this direction. However, it will be more effective to discuss such topics in individual correspondence rather than in this newsletter. But here, too, we ask for a little patience; we will come ever closer to achieving our goals, but we can only proceed step by step.

We would also like to add that in the future, therapeutic questions that are asked for very specific cases will not be answered in the newsletter. We naturally welcome general therapeutic questions that arise in relation to the medical courses that have taken place, as well as questions that relate to physiological and anatomical problems, to the study, and to the physician's human and moral attitude.

IV. For those individuals who have asked us whether they can come here in the near future to participate in the work of the college, or who – after passing their exams, for example – have a desire to do so, we note that three to five further lectures are to be held immediately after the Easter lectures from April 19-22, in which those concerned can initially receive guidelines for their further work.

Topic: The nature of man and world orientation with regard to education and healing, as well as the particularly important human tasks in this area.

V. The establishment of home pharmacies with our remedies would of course be desirable, but cannot be implemented for the time being, as the law only allows homeopathic remedies to be dispensed by the city doctors themselves. Once we are in the same position as these homeopathic physicians (i.e. in terms of legal recognition), we will be able to do the same. For the time being, we have to be content with distributing the remedies through pharmacies.

VI. In answer to the question of whether information about the mode of action of the remedy should be given to the patient, it can be said that the effect is indeed impaired if the knowledge of it is absorbed in thought. However, the impairment is less severe if the thoughts are only intellectual, more severe if they are pictorial, and most severe if the patient is able to follow the entire course of the healing process within himself. But this should neither prevent the patient from being given any desired information about the mode of action nor prevent a knowing patient from being cured. For what is lost through knowledge can be fully regained if the patient develops reverence for the healing methods. Care must be taken to communicate this.

VII. Questions about the type of injections.

Injections should generally be made under the skin. Only if the patient does not respond to repeated attempts should intravenous injections be given, in highly potentized doses. In this case, the effect of the first injection must be awaited.

VIII. In a letter, reference is made to two lines, one running in the direction of the spine and the other running down from the head, indicating the hyoid bone, mandibular arch, thyroid cartilage, and lateral part of the ribs. And the question is what the significance of this line direction is. The latter line corresponds to what is formed out of the most solid substances in the animal through the astral body. In the human being, this line is brought in that direction by the upright posture, in which it forms an oblique angle with the vertical. This is oriented by the ego organization, in such a way that in the course of the spinal vertebrae the earthly ego appears, so to speak, hypertrophically; the forming ego, which then remains after death, hypertrophically orients the cartilaginous part of the ribs and the breastbone. Because in such spiritual beings as Lucifer the human aspect is skipped, both the dorsal column and the cartilaginous part of the ribs with the breastbone must be omitted. Therefore, the questioner has a pointed chest and lateral rib tendencies in the Lucifer sculpture.

IX. Regarding a question about the cavities of the head and their significance, we have the following to say: The physical and etheric parts of the head are arranged in such a way that in certain places the physical, in other places the etheric predominates; in these places the cavities show themselves. They are the actual thought-carriers, while the physically full places are the carriers of life in the head and the suppressors of thought life. If their activity is too strong, fainting or hallucinations and the like occur.

X. Regarding the question of medial predisposition.

A person's mediumistic disposition is based on the incomplete engagement of the astral body and the ego in the abdominal and limb tract of the etheric and physical body in a trance state. As a result, the limbs and the abdomen are connected to the etheric and astral environment in an irregular manner, so to speak, as sensory organs. This results in spiritual perceptions; however, at the same time, the moral and conventional impulses that normally act through these organs are eliminated, just as they are eliminated by the ordinary sense organs. The eye sees blue, but not slander. It is extremely difficult to physically heal mediums. It could only be brought about by highly potentized tobacco injections into the part of a sensory organ, for example, into the interior of the Eustachian tube or into the cornea of the eye, which is of course very dangerous. A psychic healing requires that the healer has a stronger will than the medium except for the trance and that he can work through wax suggestion.

XI. Regarding the question whether an abortion performed to save the mother's life encroaches upon the mother's karma and the child's karma, it must be said that although both karmas are quickly steered in a different direction, they soon return to their own course in the corresponding direction, so that from this point of view it can hardly be said that karma has been encroached upon. On the other hand, there is a strong intervention in the karma of the person taking the action. And this person must ask himself whether he consciously wants to take upon himself what brings him into karmic connections that would not have existed without the intervention.

But questions of this kind cannot be answered in general terms, but depend on the specifics of the case, just as in many cases, even in purely mental cultural life, an intervention in karma means and can lead to deep, tragic life conflicts.

XII. A question regarding cod liver oil.

Cod-liver oil can be avoided if the causes of the corresponding ailment are diagnosed and the remedies we have indicated are used:

Waldon I: vegetable protein, vegetable fat.
Waldon II: vegetable protein, vegetable fat, silicic acid iron.
Waldon III: vegetable protein, vegetable fat, silicic acid iron and Calcarea carbonica.

XII. For injuries that have come into contact with the ground, Belladonna 30D together with Hyoscyamus 15D will be of use, even if only a single injection is given.

XIV. Regarding the case of a 35-year-old diabetic. For this diabetic, the rosemary cure would undoubtedly be the best. It could be supported by adding silica in the 10th decimal.

XV. A question about the treatment of ringing in the ears. For ringing in the ears, poppy juice to 6 decimal places is generally recommended. If the personality can muster sufficient strength to convert passive surrender to the buzzing into active imagination, as if one were causing it oneself, improvement can be brought about after some time. The ringing in the ears is due to a weakening of the astral body in relation to the etheric body in the bladder area.

XVI. Case of brain fever with after-effects.

We should try to inject the 38-year-old patient, who is not responding to the remedies used, with the consequences of the flu, with Fliegenschwamm D 30 and ensure that he is in a confidently cheerful mood after the injection.

Rudolf Steiner
Dr. I. Wegman

During the anthroposophical events in Prague described above, the School of Spiritual Science was able to unfold its activity outside the area of the Goetheanum for the first time. In two events of the first class of the General Anthroposophical Section, I was able to present the first steps of the supersensible quest for knowledge to the souls of those personalities who had decided to become members of this class. These esoteric events took place on April 3 and 5. What was experienced at the first such event at the Goetheanum was also brought before the members of the school in Czechoslovakia.

The number of those personalities who, upon their declaration to that effect, were allowed to become members was over a hundred. This showed that the society in Czechoslovakia has a core of loyal members who, over the course of many years, have made anthroposophy the guiding force of their soul life. It was deeply satisfying for me to be able to look into the souls of those I had long faced at the Prague events. In the eyes of many, I could see their intimate connection to the anthroposophical life content. I became aware of many open-minded hearts. These are necessary for the cultivation of esoteric life. For reason is powerless here if it does not receive strength from the understanding heart. This understanding of the heart is truly no less 'logical' than that of the head. It is just not given such recognition in ordinary life because in this life it has no need to unfold the inner power of a supersensible 'logic'. In such cases, logic is replaced by the intellect, and the heart is allowed to follow its own path untouched by logic, because it can be corrected by the intellect. The fear that often arises when the logic of the heart is ignored is based on the belief that when it does so, the heart loses the warmth that is otherwise its own. But this fear only exists as long as one has not grasped the warmth that the soul experiences when it stands in understanding before the ideas of a spiritual world. He who does not feel this warmth does not live in the ideas of the spirit; he only thinks the ideas he has first killed in his soul, which he hears in the words into which someone who has seen into the spiritual world has poured his spiritual-real experiences.

The lectures that are now being given for the general anthroposophical part of the Free University are intended to provide an outlook on the experience of the “threshold” between the sensual and the supersensible world. It is necessary for those who are truly seeking knowledge of the human being to see through how everything that “nature” reveals of beauty, greatness and sublimity cannot lead to the human being. For the inner man, who creates in the outer, has his source not in the natural but in the spiritual world. But the senses and the intellect bound to the brain cannot penetrate into the latter. These must first cease to function if the human being is to face the world of his origin. But where this activity ceases, the human being initially faces an inability to perceive anything at all. He looks at his surroundings and, as if they were 'nothing', the darkness that is there because of the inability to perceive appears to him. This inability can only give way to spiritual-vision abilities when the human being becomes aware of higher powers within himself, which train the 'senses of the spirit' in the same way that the physical powers of the organism train the senses of the body. This presupposes a complete transformation of the inner man from one form of existence into another. In this transformation, however, man must not lose one form of existence before he gains the other. The right transformation is the result of the right experience at the “Threshold”. Knowledge of man in his true essence is only possible from a point of view beyond the threshold. If one wishes to accept with common sense the messages of one who has knowledge, coming from the field beyond the threshold, one must also have some conception of what the knower has experienced on the threshold. Only by knowing the conditions under which the knowledge of this supersensible reality is gained can one be in a position to judge it aright.

It will only be possible to give content to the words in which the supersensible result of the vision is expressed when one understands what the seer has gone through before he has the power to coin such words. If one does not understand this, it seems as if the words do not mean something supersensible but something sensible. But this gives rise to confusion. The words become deceptive; instead of knowledge, illusion arises.

These indications are intended to characterize the esoteric work of the Free University. The external members will receive the content in a suitable form as soon as our work, which was occasioned by the Christmas Conference at the Goetheanum, has progressed to the point where such a step is possible. What is said here in exoteric terms will be developed esoterically in the School.

(continued in the next issue).

The underlying theme should be:

The place of education in personal and cultural life today.

My own topic for April 6-11 should be:

The methodology of teaching and the living conditions of education.

The teachers' council should determine topics and persons for the individual lectures and presentations in such a way that the above general topic is taken into account.

It should be demonstrated (by all possible means) how the Waldorf School, in its methodology and in the way it handles the conditions of education, strives for a pedagogical practice that seeks to meet the demands of the human being as well as the cultural demands of the present in the cognitive-artistic and religious life.

Currently being voted on by the board in writing:

Signatures: 1. Rudolf Steiner
2. Albert Steffen
3. Dr. I. Wegman
4. Marie Steiner
5. Guenther Wachsmuth
6. E. Vreede

The archive will be open to those pursuing specific research:

daily (except Sunday) from 10-12.

Enquiries to Dr. Vreede.

Rudolf Steiner
Dr. I. Wegman.

In the course for practising physicians, which unfortunately had to be cut short due to the impossibility for participants to stay at the Goetheanum for longer, the important question of the relationship between diagnosis and therapeutic measures in the sense of a truly rational medicine was discussed and explained using two case studies from the Clinical Therapeutic Institute under the direction of Dr. med. I[ta] Wegman. It became clear how such a rational medicine is only possible if one takes seriously the view that the physical organization of the human being is shaped and permeated by the soul and spiritual being, and accordingly strives to recognize the individual organs not only as physical formations, but also as spiritual configurations of forces.

In the course for younger doctors and medical students, the inner development of the doctor was particularly considered this time. If one develops the appropriate spiritual abilities, one can come to directly connect the nature of the sick person and that of the healing methods as a whole in one's view. In this way, however, the will to heal develops as the special soul mood that the doctor needs. The way in which the development of this will to heal has been presented in this course does not show it to be a separate, abstract human ability. Rather, it always arises in a completely individualized way, corresponding to the appropriate view of the disease; it identifies itself with the knowledge of healing in the individual case. Thus, anthroposophy does not bring a mystical fog into medical practice, but the opposite: an exact understanding of the disease and an exact therapeutic action that arises from it. The intensity with which the participants have grasped what is wanted here will ensure that in the near future some people will really seek the deepening and broadening that is so necessary for the healing arts.

(continued in the next issue).