The Rudolf Steiner Archive

Dear children, dear boys and girls of the Waldorf School!

I am going to speak to the very little ones first. Dear children, you have not been to school at all yet, and for you things will be different now than they were before. If you look back a bit, you know that you used to get up in the morning and rub your eyes, and then you got washed and dressed and had something for breakfast. Then many of you saw how your father had to leave very early for work, and how your mother worked busily all day long. Perhaps you spent the morning playing; you could do what you wanted until lunch time. You went out in the street or in the yard or somewhere else; you could do whatever you liked. Then you had your lunch. You had already gotten hungry and tired. Your father and mother gave you your lunch, and then they had to go back to work. After that you could play again or do something else. You did not need to work yet. That is the way things went until suppertime. You had your supper, and then you went to sleep again. The next day was the same.

Now you have grown bigger, and your parents knew that it was time for you to go to school. Some of you were glad and looked forward to it. All of you will be glad to be in school, but things will be different for you. Now you cannot always run around or sit down wherever you like. Or if you are sitting with your friends, you cannot pull their ears or their hair. Now you have to come into the classroom where the desks are. It is crowded, and you have to learn something. Write that on your hearts, write it really well: You have to learn something. You have to sit at those crowded desks, and you cannot pull your friends” hair. You have to pay attention to what the teacher is saying. You have to begin to be well-behaved, to be good. But I hope you will like being good. Why do I hope that? Your parents had to work, and they had worries. You had no worries yet. Your parents had to work to make sure that you could live. If your parents hadn't worked, you would have had nothing to eat. You would have had to go hungry.

Each of you has more than just a head, you also have a heart—in here. There is something living in your heart that you don't know about yet. There is a soul living in your heart. It is something very different from your head. There is a soul living in each one of you. If your parents had not talked to this soul, but only to your ears, you would not have learned to speak. But you can speak, and speaking is something you do out of your soul. Your parents made sure that you became a human being. You will need to learn a lot more than you have already learned, and that will make you a real human being. Now you are just a bit human. You will become real human beings only by learning something—you can become a human being only if you learn how to work.

Your good teachers will teach you all this, and you should like your teachers. You can learn only if you love them. When you go into your classroom every day, think about the best way to love your teachers. If something hurts you or you are unhappy about something, then go to your teachers; think about how you love them, about how they will help you. Learn to love your teachers just as you learned to love your parents. Think about how your parents sent you to the Waldorf School. They wanted to do the very best thing for you. So do the best you can, too, by really paying attention to what your teachers are doing. That will show your parents that you love them, and they sent you to this school.

So, dear children, if you really come into your classroom in the morning with this feeling, and imagine that you need to grow up to be proper human beings, then everything will be fine, and you really will grow up to be proper human beings.

Now I would like to talk to the children who have already been in school, who have already learned how you begin to find more and more in your soul, in your inner person, and how you learn to really love your teachers more and more. This is what we have to promise ourselves again and again—to really love our teachers. Then we will be able to accomplish our very best.

Your teachers are always thinking about what they can do to teach you to grow up to be proper human beings. More and more, you must learn how to be children who work hard and pay attention, to be children who love their school. Your school is trying to teach you things that will make you good, capable human beings and good, capable workers for all the work humanity needs to have done. Here in this school, we are thinking more and more about what we need to bring to you, the students, so that you will be able to go through life in the best way. You have learned things that were all intended to teach you to be good, proper, capable human beings. If you work so hard and pay attention so well and love your teachers, your life will be different than if you are lazy and never learn to love your teachers. By taking in all that you can take in in school, you will become able to work for your fellow human beings, to be something of value to them.

The worst thing in life is for a person to lead a life that has no value for his or her fellow human beings. Then people don't want to have anything to do with you because there is no work you can do for them. What school gives us is finding a place in life that makes us able to do something for our fellow human beings, able to work for them, able to give them something of value so that they can love us for doing something for them.

People doing things for other people—that, my dear children, is what life is all about. We are constantly trying to get to the bottom of this here in the Waldorf School—how to guide children into life in the best way so that they will be able to do something for their fellow human beings, so that there can be joy in their lives and not just sorrow.

Those of you who are still in the middle grades can rely fully on your teachers. You can look up to your teachers. They are already fully involved in life. They have become people you can love, people from whom you can learn a lot. The best way to make progress is to tell yourself that you want to become like your teacher.

If I may still say a few words to those in the highest grades, I would like to say that you are now beginning to hear something that comes from a different direction. You do not yet know exactly what it is that you are hearing, but we will call it “the seriousness of life.” When you get to be fourteen or fifteen, something of what we can call the seriousness of life is already coming toward you. It already resounds in your soul from time to time. In school you are presented with what you are supposed to learn, but when you have left school, there you stand in life. That is when your real life is supposed to begin.

What you should inscribe on your souls, especially this year, is to commit yourself to school, now more than ever. This school knows how to deal with the seriousness of life; it knows what to bring to children so that they can find their way into life’s seriousness as they grow up. When we experience suffering, we must have the strength to bear it. We are meant to acquire this strength from what we gain in school. We must have the strength to bear life’s suffering. But life also brings joys, and they are sometimes more dangerous because they make us thoughtless and dull our feelings. Here, too, school helps you learn to keep to the middle, to make your way between the joy and suffering in life.

Life today has become very complicated. Young people cannot always judge what they need in life or what will be useful to them. Your teachers are busy day and night trying to find out what life will be like ten or twenty years from now. You will need to love people in order to take your place in life in the right way. You know, my dear children, that I will never tell you at the beginning of the school year that you can learn here by playing. That is not true; it cannot be. There must be real seriousness here, so that you learn to take life seriously when it is hard to take. This seriousness will allow you enough time for human feelings. Here with us, this is supposed to go all the way up into the highest grades. You are meant to feel your way into what is really there in a human being. You must learn to understand that people have to learn by working, because if they do not, they cannot be real human beings.

It is now my pleasure to warmly welcome the teachers who have been here with you, who have already given you their love, as well as those who are working here for the first time this year. If every student knew what effort it takes on the part of the faculty, then love for your teachers would be a matter of course; it would be in the very air you breath here in the Waldorf School.

We are also trying to bring human beings into the right connection to the spiritual worlds. Our teachers have sought this connection to the spiritual world for themselves, and thus they will be able to be prophets and missionaries for you, transmitting what can only be brought into this world from the spiritual world. It is necessary for people to take this up and incorporate it into the earth as a spiritual force. Otherwise our earth would become barren. Here, through our loving and energetic work with each other, what makes a person a true human being is meant to awaken.

Now I would like to call to mind for all of you, especially the students in the upper grades, what we find out there in life. Our time in life is filled up with work, but now and then we stop working and celebrate certain festivals. At these festivals we remember what their value is for us: They give us enthusiasm. We must acquire enthusiasm in order to see beyond what each day brings. What is happening here today is meant to be a festival for you. When you enter a new school year, you who are in school and growing up should experience it as a festival that is incisive for your souls. You should tell yourselves to feel especially aware of the need to work hard and pay attention in school and to be connected to your teachers through love. You should experience something like a religious service in this and know that its forces are what illuminate and shape all of life. You should feel this to be something that is human in the highest sense of the word, as a special festival for your hearts, your souls, and your spirit.

Let us sense today what we have from being able to be in school to become real human beings. We will now begin working in school as proper, faithful human beings who love our teachers. This work is work for life. Today, with all our strength and out of the love that has been given to us, let us recall that human beings come into the world from the spirit, and let us promise to celebrate the festival of working in school, of a work that is carried by love.

If we have this awareness, we will work seriously; we will work out of love for our teachers; we will work in a way that allows what approaches us to enter our hearts. By being good students we will grow up to be good, capable people who will be the salvation of the other people in the world.

After the points of business, Rudolf Steiner took the floor:

On the whole, it can be said that many of the outcomes of our goals actually constitute a single phenomenon within a larger framework of facts. Please allow me to make a few comments on this, and especially on the experience we have gathered since founding the Waldorf School.

As you know, we founded the Waldorf School as one part of the effects that were intended to proceed from a spiritual movement that is over two decades old. The Waldorf School would be inconceivable without this spiritual movement. In its particulars, the plan to found the school came from our dear friend Emil Molt at a time when there was a certain interest in great humanitarian questions because it was a time of such great need. Counting on this interest, we began to work in many different directions to try to influence aspects of public life from anthroposophical points of view. We may well say that since that time we have been able to acquire very extensive experience along certain lines.

To begin with, we encountered a certain interest that promised to encompass broader circles. In 1919 humanity had a great interest in working in one or the other direction to enable forces of ascent to replace the forces of decline that were so evident. And today we still see a universal interest in educational issues, not only in Central Europe but all over the world. It is a remarkable fact that this year’s Shakespeare festival in Stratford actually took place under the auspices of educational issues. You know that I myself had to give lectures at this festival, and that the event stood fully under the sign of educational issues. In fact, a committee on new ideals in education organized this event. This summer we will have another opportunity to have a conference, this time at Oxford, where nine out of twelve lectures will deal with educational issues in a narrower sense.¹ This shows that at any rate an interest in educational issues is still present today.

This interest is to be found everywhere. In the widest possible circles today, we definitely find that educational issues are thought to be the most important issues of all. We find numerous people who believe, and rightly so, that any talk of social issues does not rest on firm ground if it does not take educational issues as its starting point. We have come to realize that the chaos that humanity has fallen into and will continue to fall into has essentially been brought about by our failure to place the right value on the spiritual issues of humankind’s evolution.

However, this interest is “thought interest,” if I may put it like that. The way in which this interest manifests clearly shows that we are dealing with some kind of thought interest. People organize conferences on education just as they organize other conferences today. They get together and talk about educational issues, and it cannot be denied that extraordinarily clever things are talked about at these gatherings. People nowadays talk with extraordinary cleverness. A large portion of humanity today is smart, and it is also the case that the majority of these very smart people like to hear themselves talk. This creates the best circumstances imaginable for holding conferences to discuss how to find ways out of these chaotic conditions.

If it depended only on conferences of this sort, we would be well on the way. Ladies and gentlemen, this is something we should consider very carefully. I have often stated that I am convinced that if twelve people or some other number of people would get together to undertake to establish an agenda for educating children in the best way, something extremely clever would come out of it. I say this in complete seriousness. When it comes to establishing an agenda for assembling the best pedagogical principles for dealing with children, the literature available today is excellent. What people are saying today in these conferences is literature. However, it all depends on accomplishing the work that is to be done on the basis of real life. People who establish agendas are never dealing with real life. In real life you deal with a certain number of students and a certain number of teachers; you deal with people. These people will do what needs doing; they will do whatever they can do.

However, in order to actually accomplish what is theoretically possible, we depend on having our hands free to do our work on a humanitarian basis. This brings us to the fact that nowadays the presence of a “thought interest” in great existential issues is much less important than the presence of the will to actually bring about the conditions that make a system of education such as this one possible. The remarkable thing about this is that while there is the broadest possible interest in the thought or the feeling that such and such ought to be, this is not accompanied by any real will interest. That no real will interest accompanies it is the reason why I call what it is our conferences deal with, “literature.” Literature is what it actually is; it is not something that will be transformed into action.

One of the most important facts about the background of the Waldorf School is that we were in a position to make the anthroposophical movement a relatively large movement. The anthroposophical movement has become a large one. This is evident from the fact that difficult anthroposophical books go through many editions.”² Interest springs up everywhere. This is a “thought interest,” or even goes beyond thought interest to the extent that the people who come together in the anthroposophical movement also have a feeling interest in it, an interest of the heart. In all of our modern movements people are coming together with a mere “thought interest” that is transformed into a talking interest in those who are somewhat active. The anthroposophical movement gathers together those people who have an intense human need, a soul need, to make headway with regard to the essence of the human being. This is what things look like when we consider an interest in knowledge, a feeling interest, more theoretically. There are very many people today who realize that there is something here that can satisfy their spiritual interests. That is how it stands today, and I hope that its growth is guaranteed in spite of the scandalous opposition to it.

But what we are lacking are people who are not merely interested in the anthroposophical movement becoming as large as possible and bringing forth as much spiritual content as possible, but who are also interested in making this anthroposophical movement happen, in being co-workers in its coming about. There are extraordinarily few of them. We have many people who listen, many who want something for themselves, but we have extraordinarily few people who are co-workers in the fullest sense of the word.

You know, when our conference in Vienna was being organized, which was not a conference in the same sense as other conferences—the point of our conferences is for people to get together to receive something they can take home, while in other conferences everyone wants to get rid of what they bring from home—in any case, when this conference was being organized, there had to be workers there to get ready for it and bring it about, and there had to be speakers there. There are always a small number of friends who nearly have to run their legs off, work their fingers to the bone writing letters, and empty out their wallets. There are only a small number of them, the Waldorf teachers and a small number of others, and they are thoroughly overworked almost every month of the year because of their involvement. Actually, they are always terribly overworked.

But at the end of a conference such as this, even if it is as successful as the one in Vienna, we experience once again that although all the conditions are in place for our Waldorf system of education to expand, or something of that sort, the way these conditions come about means that the small number of active people get in over their heads. Again and again we have to be on the lookout for new coworkers. Perhaps not all of you will agree with me, but I would like to state my experience quite openly. As things stand today, I believe there would be a possibility of gaining plenty of members. I got the impression in Vienna that it would be possible to attract enough people who would become coworkers in the best sense of the word.

But—and here our general concern coincides with our concern for the Waldorf School—at this point we bump up against the fact that it is not possible to expand our circle of coworkers for the simple reason that we have no money. People everywhere have the means of supporting their coworkers, but this is only possible for us to a very inadequate extent. The main question is always how to offer people the means to exist when we disconnect them from their previous means. That is the fact of the matter. Today, if we want to move forward, we need a large number of coworkers. Those we have are simply not enough. Thus, what needs to be taken care of can be done only by exhausting the strength of the forces we have, and what can be done in this way is at most a tenth of what could be accomplished under conditions at present if we could count on a full complement of coworkers. After the Vienna conference in particular, we could watch the experience I have just described welling up.

Naturally this is not a question of an ordinary appeal to the wallets of those who are already members. That is not the issue. The issue, to put it very strongly for once, is that in recent times whenever we have appealed to the will, the matter in question failed.

In the end, the Waldorf School movement is connected to the threefold movement. The Waldorf School movement is conceivable only within a free spiritual life. The “thought interest” we met with at first has not led to a will interest. When the attempt was made to accomplish the deed of founding the World School Association as our only means of expanding beyond Central Europe, this attempt failed.³ It was to have encompassed the entire civilized world. The attempt to rouse whatever belief people had that the educational system must change, which was what was being attempted in the World School Association, was a miserable fiasco. There is such a terrible feeling of being rebuffed when you appeal to the will. I do not say that I am appealing for money in this case. We are lacking in money, but we are lacking in will to a much greater extent. The interest that exists does not go very deep, otherwise it would extend to the right areas.

We were able to found the Waldorf School. Herr Stockmeyer⁴ read the ruling,⁵ the gist of which was that as of Easter of 1925 we will lose our first grade, and eventually the four lowest classes. We would hardly have been able to open the school at all anywhere else. In founding the Waldorf School, we took advantage of the right moment in which it was possible to do such a thing.

Whenever the educational system is at the mercy of universal schematization, we can point to strongly working forces of decline. We encounter them everywhere. We can point them out wherever what is laid down in the regulations for primary schools is taken to the last stage. In Lunatsharsky’s school system in Soviet Russia, it has been carried through to its conclusion. People there are thinking the way we will think here when this is carried through to its conclusion and the full consequences have been felt. The current misery in Eastern Europe is what comes of it when this way of thinking about non-independent schools finds its way into practice.

I am trying to speak today in a way that awakens enthusiasm, so that people feel the spiritual blood trickling in their souls and a large number of people who realize this will commit themselves, so that public opinion is aroused. Actually, I must say that at any point in the last twenty years when I tried to speak a language that appealed to people’s hearts not only in a theoretical sense, but to the heart as an organ of will, what I felt, first in the Anthroposophical Society and later in other groups, always made me wonder, “Dont people have ears?” It seemed that people could not hear things that were supposed to move from words to action. The experience of the fiasco of the World School Association was enough to drive one to despair.

How do we think when we hear something such as this ruling that was read aloud? We think that perhaps ways and means will be found to push through the lower classes for a few years, after all. Even in more intimate circles, not much more comes of it than thinking, “Well, maybe the possibility will be there for a few more years.” The point, however, is for all of us to stand behind it now. Education must evolve independently, as has been emphasized ever since 1919. There is no other way for this to become a reality than through general acceptance of what is offered by the members of our various associations, who are in full agreement that something like this should exist, and through them being joined by more and more people who will become active members. The will has to develop first!

I would like to tell you how my calculation goes: If numbers speak, we can say that we have no money. Having said that, we then collect money and fill the gap by the skin of our teeth.

However, we will also not get very far by this means. We will get further only by the means I intended in speaking of the World School Association. We must have an active faith that what is being done will really become a factor in public opinion. In order to maintain the Waldorf School and establish additional schools, we need a growing public conviction that continuing in the sense of the old school system will lead only to forces of decline within humanity. This conviction is what we need. We will move forward only when instead of merely establishing schools here and there for the sake of practicing some kind of educational quackery, we can make the breakthrough to deciding to take our educational principles to the public in a way that will make them a matter of inner conviction for parents and non-parents alike.

Please excuse me, but in a certain respect I really cannot avoid saying that I know many people will recognize the truth in what I have just said, but you only really acknowledge the truth of something by doing something about it! By doing something about it! This is why, above all, we must make sure that we do not found schools simply to an extent that lies within our existing means, which come from our branches and from wallets that are already empty. We must try to work for ideas and ideals so that an ever growing number of people is imbued with them.

In this respect our actual experience is just the opposite. The current issue of the newspaper for threefolding has just announced that in future it will be a magazine for anthroposophy. Why? Because the promising beginnings in understanding threefolding have petered out. Because, fundamentally, we must go back to the style we had prior to the threefolding movement. In spite of the fact that a lot has been said about threefolding, this is another case of being driven to despair when you talk with people. We need something to come of this; we need it to enter public opinion. That is what we need above all else if we want to make progress with the Waldorf School.

I must admit that I have been saying this for a long time. But just about anything else strikes a chord more readily than what I have said today. I would like to say that if I see what lives in people’s will as mere faith—well, no one believes that mere faith, the mere faith that humanity can only be helped by having an independent system of education, will accomplish anything. But it would lead people who are still able to do so to support us financially, so that we would not continually be left empty-handed in comparison to other movements.

The anthroposophical movement is the basis of the Waldorf School movement. Even if it is set back by scandalous things such as are happening now,⁶ it has within it the necessary prerequisites for life. A lot of associations are founded that have adequate monetary means but no inherent prerequisites for life. Associations are constantly being founded, and people have money for them, and yet they fail. If all the money that people spend today on unnecessary associations could be directed into our channels, then the reports would look different. Herr Leinhas⁷ would have to report that our reserve fund is so large that we will have to try to invest it fruitfully.

I do not believe at all that the main thing for us today is our lack of money. What we are lacking is the will to assert ourselves in real life, to insist that the portion of spiritual life that we acknowledge as true be given its due in the world. What use would it be if I had claimed that our effectiveness in the past year was satisfactory in some way? But here, in a members’ meeting, it is necessary to speak from this point of view. I am fully convinced that our Waldorf School can get as good as it can, but if we do not find the possibility of imbuing public opinion with our educational impulses, then all of our fancy arithmetic will not help us at all.

The will to convince everyone must be present in an everincreasing number of people. In addition, the conviction must become widespread that for the salvation of humanity, it is necessary for something such as is present in embryonic form in the Waldorf School to keep on growing.

That is what I wanted to have said to that percentage of hearts in which the impulse of will is present. We can get very far if we only think about what it depends on: It depends on us using our will to really get public opinion to where it ought to be. That is what I needed to say.

From the discussion

I must add that a great number of parents have expressed the request that something be done by the Waldorf School to manage the relationship of the faculty to the parent body—what can the parents themselves do for the children? I would like to say that we will very soon be giving careful thought to how we can work in this direction. At parents’ evenings, I myself will try to offer something along the lines indicated by these many signatures.⁷

We will try to do everything possible along these lines in the very near future.

Expanding our circle of coworkers can be achieved only if the circumstances of which I spoke become a reality. Something must first be done to shape public opinion so that more extensive work can be undertaken. Then it will be possible to do many things. But as long as what is growing on our grounds remains the secret of the members, we will not be able to move on.

A question is asked, among others, regarding the official ruling mentioned in the speech.

Dr. Steiner: It would not help us to file a complaint with the authorities. As many people as possible must be won over to the idea that such a school should exist. The authorities are doing the right thing if that is the law. It is a question of opinjons gaining a foothold, becoming an effective force. There is something much deeper at stake. We must decide to interpret things ambitiously, to realize that what we think to be right must become the opinion of the public. The point is to get this idea into as many heads as possible. That must be accomplished so that as many people as possible change their view.

Dr. Steiner (in response to a suggestion). That does not come into question at all. Influencing public opinion is the only possible means of bringing the other methods up for discussion. To win over public opinion is the only practical way for us to go. We have not done so because there are far too few of us who believe in such a thing. I imagined that the World School Association would be promulgated in a certain way. If the monthly contribution could be one franc per member, we would be able to achieve what would have to be achieved by such an association. It would only be a question of individuals working in such a way that enthusiasm is present in their will.

Without doing that, we will get no further; we will simply manage to use up our last reserves. Even if we still find a lot of well-meaning members, it would be impractical to carry out. Even if something like that were to become a reality, we would only use up our last reserves. Our experience has shown most recently that it is necessary to attract the circles that are interested in what we are doing but are being kept away by the fact that the majority of the current membership feels the urge to keep the membership small.

May I still say that although we have established a certain level of contribution for membership, it is very good not to exclude anyone who is simply not in a position to pay the whole amount. Alongside the paragraph in the bylaws, let us remember among ourselves that people can also pay less.

• 1. This international congress on “Spiritual Values in Education and Social Life” at which Rudolf Steiner was invited to speak took place under the patronage of the English Minister of Education and others active in public life in England. From August 16-25, 1922, Steiner spoke on “The Basic Forces of Soul and Spirit in the Art of Education” [Die geistig-seelischen Grundkréfte der Erziehungskunst], 12 lectures, Oxford, 1922, GA 305, 1978], see The Spiritual Ground of Education, Garber Publications, Blauvelt, NY, nd.
• 2. For example, if paperback editions are included, in 1980 7heosophywas in its 30th German edition (164,000), Occult Science in its 29th edition (108,000), How to Attain Knowledge of Higher Worlds in its 21st edition (150,000), The Philosophy of Freedomy/Spiritual Activity in its 14th edition (156,000) and Riddles of Philosophy in its eighth edition (31,000).
• 3. See note p. 119.
• 4. A teacher at the Independent Waldorf School in Stuttgart.
• 5. See note p. 95.
• 6. The opposition to Rudolf Steiner and the Goetheanum.
• 7. Chief accountant of the Independent Waldorf School Association.
• 7. The thrust of this request can be gathered from Rudolf Steiner’s presentation on “Issues of School and Home” at the parents’ evening on June 22, 1923. See pp. 190-202 of this volume.

Dear children,¹dear boys and girls of the Waldorf School! At the beginning of this assembly, we saw some of your schoolmates give a very good performance in eurythmy. But when they performed this moving poem about fiery flames ascending to heaven, your dear teachers and I had reason to be very sad. You see, when eurythmy reveals something from the heart, we feel the content of the revelation more strongly. And now something like this always reminds us of the sorrow, the pain and the suffering that your teachers and I experienced together because of the terrible flames that destroyed the Goetheanum, our dear Goetheanum. Your teachers had often told you about this Goetheanum, and you had heard what a great pleasure, what an inspiration, what a refreshment for your teachers’ hearts each visit to the Goetheanum was.

But then, my dear children, dear boys and girls, your teachers’ hearts and souls are deeply comforted again; they can say from the very depths of their souls that when something as beautiful as today’s assembly can happen here in school, it is a certain comfort to them. It is a comfort for them to see what they have been able to plant in the hearts and souls of their dear students, for this is something that belongs to them spiritually, and even though it demands great sacrifice and devotion, hard work and attentiveness on the part of your teachers, it is something that lasts. With these spiritual belongings it is possible to conquer any raging flame that reaches out to destroy the human heart. And in painful moments and in the nights they spend working, it is not only the Waldorf School itself, it is also what lives in you, dear boys and girls, that is the greatest comfort for those who guide you. And you can make this comfort grow by doing what you have to do with hard work and attentiveness and with love for your teachers.

Once upon a time there were two people who went for a long walk one Sunday. They walked over the fields in the glorious sunshine, and finally they went into the woods, where they rested in a beautiful place in the shade of the trees and talked to each other. They were very tired and had to rest for a long time, and while they rested, they talked. And it happened quite naturally—for these people were already old—that they came to talk about the joys and work and sorrow and pain in life.

And it happened that one of them said, “Oh, life does have its pleasures, too. It gives us so much beauty. I was once in a gallery, for instance, where I saw pictures by many painters, and my heart was glad. It was so beautiful and grand, my soul opened up.”

And the other one said, “We must remember the things like that. But just think, my friend, what it would be like if you had not learned to enjoy pictures when you were in school. You would have walked right by those pictures without understanding them at all. My dear friend, we must so often think back to how school gave us what makes life pleasurable and valuable.”

And the other said, “But you know, we don't need to go back that far. On this nice walk we took today, when we saw the birds flying in the air, our hearts opened up and we had to sing songs of joy. Would we have been able to do that if we hadn't been able to prepare our hearts for singing when we were in school?”

And a thought occurred to the other one: “We could have learned that later. But when you learn something later, it doesn't come so fresh from your heart.”

And while they were lying there driving their tiredness away, one of them grew very uplifted and happy inside, and said, “Oh, Nature is so beautiful; there is so much to find in Nature. But you know, we can understand Nature better and better all the time. If we learned to imitate Nature in the poems we say, for instance.” And since he was in a mood to have fun, he recited a poem for his friend that ended in “Cock-a-doodle-doo!” And they were glad, not only because they could hear the cock crow, but because they were able to be so full of life and feel all this, having learned to identify with what was out in Nature.

When you are sad, it is a comfort to think back on your time in school. You cannot help but realize that here in the Waldorf School your teachers are making an effort to shape your lives so that later, in times of joy and sorrow, your many vivid recollections of the Waldorf School will be a great comfort to you. And then you will have serious times. You will realize that you would not be able to live if you could not work. And we would not be able to work if we had not learned anything sensible. And now think about how your teachers are working so that you will be able to work and live in the right way later on in life. The men and women who are your teachers are thinking ahead to your later years. I want you to inscribe that deeply on your heart. When we have a beautiful festive assembly like the one today, we are sure in our hearts that all of you can learn for life’s sake. And if you can say to yourselves while you are in school, “Now, we will try to learn not only what is pleasant for us, but also what is unpleasant,” then even what is unpleasant will become a pleasure and a joy for you. Later on in life, the pleasure for which you once had to work so hard will come to you.

These are all things we always have in mind. Here in this school, we are meant to prepare a good later life for you.

Our oldest students have felt this, and it was a beautiful feeling, dear students in the upper grades, to hear you express how you feel in this Waldorf School, to hear you say that you want to stay here as long as you can possibly go on learning, that you want to be taught here in same the way in which you have been taught until now, right up to the point when you step out into life.

There are great difficulties involved in this, many obstacles to overcome. We will have to experience these huge obstacles personally. We will try to overcome many different obstacles in order to achieve what ought to be achieved. This may already have inspired hearts that will strike you down for your ideals. The background for this was Emil Molts founding of this school.

Now, my dear children, dear boys and girls, here is something that I have always said to you: If you love your teachers,—and they have real love for you!—then your love for them will be the power that allows their best guidance to enter your hearts and souls. This is why I am not going to finish what I have to say. I want you to finish it. I want to ask you especially whether you will try to apply hard work and attentiveness to what you want, to your life’s goals, while you are here. If, from the bottom of your hearts, you do want to apply these things, then finish the words that I have spoken to your hearts; then say to me. .. [the children shout to Dr. Steiner that they will do it.].

• 1. The first Goetheanum, a massive wooden building, burned to the ground on New Year’s Eve of 1922-23. Rudolf Steiner wrote about this building in Wege zu einem neuen Baustil [Toward a New Style of Architecture], 5 lectures given in Dornach, 1914, publ. Stuttgart, 1957, and in Der Baugedanke des Goetheanum [“The Architectural Idea of the Goetheanum”], one lecture given in Bern, 1921, publ. Stuttgart, 1958.

Dear children, dear boys and girls! [Dr. Steiner turns to the first graders and says:] Many teachers have spoken this morning. I am sure you know what a teacher is. A teacher is a good person. But we need to know why a teacher is a good person. You have already learned from your parents what a good person is. Good people have many qualities, but there is one quality they have in particular: Good people love children. Your parents are such good people because they have loved you so much. And because they love you, they are sending you to school here, where you will have teachers who love you.

What should you do if you know that a teacher is a person who loves children? What should you do then? The ones who have already been here can tell you that, so ask the boys and girls whether they love their teachers. [The children loudly shout, “Yes!”] You see, they love their teachers.

Your teacher will be your second benefactor. Just think, you will learn what that means. Just like your parents, who have been and still are your benefactors, your teacher will also be your benefactor. The older children have already noticed something of how the teachers love them. And the further you go into the upper grades, the more certain you will become that you can grow up to be a good and capable person only if you learn something real and if you learn how to behave in life.

Dear children, many of you will not know what it means to be really good, and some of you think being bad is better than being good. Even while they are still in school, the older students are noticing that they are getting closer and closer to “real life,” as we call it, to having to find their way in life. They have a special reason to think about how you can never actually be a real proper person in life if you did not really love your teachers for being your great benefactors.

I want you to inscribe that in your understanding and your feeling, and also in your conscience. Just think of how deepseated that will be later on in life if it is inscribed in your understanding, your heart, and your conscience. You will really be able to think about what school made of you if you can inscribe it on your souls in this way.

Now, you are all coming here after a time in which each of you had to remember that there are benefactors among human beings, and that ultimately Nature is also our benefactor. But the last few days reminded you of humanity’s greatest benefactor, of the One who underwent suffering and death nearly two thousand years ago out of love for humanity, who gave the spirit to humanity through His resurrection. It was a time when you could remember this great benefactor of the earth and of humanity, the Christ. We are now entering the spring of Christ, of humanity’s greatest benefactor.

But by looking up to Him, by feeling what the Christ is, we learn what other benefactors can be. And you see, the reason why your teachers will be such good teachers for you is that they have tried hard to get to know the Christ; they have tried hard to turn their feelings toward the Christ in the right way at Easter, in the spring. But that is what you should have in mind right from the very beginning—that your teachers are filled with the strength that comes from this greatest of all humanity’s benefactors. Dear teachers, I know that I do not need to say this in any demanding way, but only as a fact: How you raise and instruct these children will really make them feel throughout their lives that the strength that enters your hearts through the Mystery of Golgotha makes it possible for you to be their benefactors.

Last of all I would like to turn to you parents, and to put it to you in a few words that you bring your children to the Waldorf School because you see something special in the being of the Waldorf School. This special character of the Waldorf School is not something to talk about now; we will do that another time. But I would like to briefly characterize the star we have chosen to guide our work, so to speak, as what is meant to flow into education and child-rearing as a result of observing the human being. This is meant to deepen the feeling of responsibility of all of those who work here in the Waldorf School.

That is why, dear parents, it should be especially emphasized today, as if we were taking a vow, that we are aware that the holiest of things has been brought here to us. We have nothing to offer in return except our deep feeling of responsibility. On one side we have what the teachers see in the parents’ decision to entrust their children to this faculty; on the teachers’ side is their intention to work devotedly, full of the responsibility and strength that is needed to make the children grow up to become what they should become in school. When we see this decision on one side and on the other the feeling of responsibility of a clear-sighted heart, we feel what this means; we see that the children who have come here are God’s gift to the earth and that they must grow up to be proper human citizens of the earth.

It is the purpose of any school to turn the children of God into citizens of earth. This will be a conscious matter for us and we will do it in the best way it can be done, out of our feeling of responsibility. I especially want to have said this to the parents.

This is the spirit we are trying to work out of, the spirit that you, my dear teachers, are trying to work out of. I would like to ask you parents to look into our school in this spirit and find out whether we are really in a position to do what you expect of us. It will be the greatest possible satisfaction for us if those who look at what we are doing with understanding are satisfied that we are striving to turn children of God into citizens of earth.

My dear children, boys and girls! It is always a pleasure for me when it is time to come see you here in school. As I was on my way here today, something strange came to me:

Once upon a time there were two children who went for a walk on Sunday. When they were on their way home, each child had a bouquet of flowers. One child said to the other, “Mybouquet is so pretty!” The other one said, “My bouquet is prettier than yours!” They each liked their own bouquet better, but one of them really did not like the other one’s bouquet. One child had a bouquet with some flowers that were full of sweet nectar, but it also had ordinary grass in it and even some ears of grain and some thistles. The other child’s bouquet had only sweet-smelling flowers in it. So the child with the sweet flowers said to the other one, “You know, I dont like your bouquet with all those kinds of things in it!” But the other child didn't like the bouquet with just sweet flowers in it, either.

Now, dear children, how do you think the story goes on? What happened was this: The child with the bouquet with the grain and the thistles had a story to tell the other one. Listen to what that child had to tell:

Once I went out walking on Sunday, and I fell asleep outside and dreamed a dream. And what did I dream? I was lying in a meadow, and all the big and little animals came and were talking with each other. There was a very strange teeny-tiny animal, and a great big animal. The teeny-tiny animal was a bee, and the big one was a calf. And the calf and the bee were talking together. The bee said, “Calf, you don't understand anything about plants, but I know all about them. I know which plants are sweet, and those are the ones I suck the honey out of. Then I take the honey to the people, and they really love the honey. If I didn't fly to all the flowers that smell nice, there would be no honey for the people.” And then the calf said, “You know, 7 couldn't live on just the flowers that smell sweet, the ones that taste so good to you. All the flowers you just fly over and ignore are the ones I have to eat, and if I didn't eat them, there would be no milk in the world. But without milk, people wouldn't be fed, and then there would be no need for honey because there wouldn't be any people around to enjoy it!”

That was how these two children talked with each other. And then the child with the bouquet of sweet flowers understood that there was something he had to learn. The other child had already learned the right thing from her dream. The child with the sweet flowers now understood that sweet flowers cannot be the only ones, that there have to be all different kinds of flowers that work together, and so now he learned to love the bouquet with all the different plants in it. And the child who had slept and dreamed could say, “Yes, that's what the calf said. There are your kinds of flowers and my kinds of flowers, but we need all of them, and that is why a bouquet that has all different kinds of plants in it is much more valuable and precious than one with only sweet flowers!”

Now, dear children, when you go to school, it is like taking a walk on a beautiful Sunday, and you are meant to get the very best that you can out of school to take with you into life. And if you can take along a bouquet of everything your dear teachers have taught you, this bouquet will give you great pleasure. But all the different flowers must be in it, not just the sweet ones! You must learn that you sometimes have to take in things that are not exactly sweet. If you work hard and learn seriously, you will notice that the bouquet you are able to take with you into your later life has not only sweet flowers in it, but all the things that are full of life, all the things your life depends on. Think about that, my dear children, and obey your teachers lovingly each time they ask you to do something difficult. Then when you leave school you will have the most beautiful bouquet to take with you into life, and you will like it best if it has all of life’s different plants in it. Each memory of your time in school will give you the strength you need in life, because when human beings grow up, they gain the most beautiful forces for their life if they take a bouquet of that sort with them when they leave school. These are life forces that last until death and even beyond.

And now let me turn to the parents. I would like to assure you, as I try to do at every such opportunity, that I am fully aware of the confidence you place in us. We will also truly try to equip your children’s bouquets with all the plants that are suitable and necessary for a healthy, hard-working and satisfying life on earth.

And to you, my dear teachers, I am heartily grateful for trying so hard to put together the bouquets for our children’s later life in the right way.

This is why I expect you, dear children, to come to meet your teachers with everything they deserve for putting in so much effort on your behalf, and for working so zealously for you. By that I mean your gratitude and love.

I would like to say one more thing to you. They have told me that in addition to working hard, you can still make noise. I remember that I myself have sometimes heard you make noise.

And now I want you to make noise; I want you to yell so loudly that this whole room echoes with your words, “We love our teachers!”

[All the children shout enthusiastically, as loudly as they can, “Yes, we love our teachers!”]

Ladies and gentlemen, dear friends! It is incumbent upon me to open this third official members’ meeting of this association for an independent school system, the Waldorf School Association. It gives me great satisfaction to be able to welcome you warmly in the name of the Board, and I would also like to express my pleasure in the fact that you intend to discuss with us the future fate of the Waldorf School Association. Before we embark on today’s official agenda, please allow me to preface the report from the Board with some remarks on the affairs of the Waldorf School and on the course of the Waldorf School movement as such, to the extent that you are involved in this process.

Just a short time ago, an extremely gratifying pedagogical and artistic conference¹ took place, at which the aspirations of the Waldorf School movement (actually, of any educational movement that does justice to the demands of the present and the near future) were graphically presented to an audience that probably included all of you as well as many other interested parties. For the moment, therefore, in speaking of the current status of the Waldorf School movement, it is only necessary to point to what came to light at this pedagogical-artistic conference.

However, I would like to still allow myself the luxury of emphasizing a few things that were important for the basic tone of this gathering. We held this last conference at a time when, as I was able to make you aware, the will of the Waldorf School movement had been able to prove itself and demonstrate its spread, as was apparent from the fact that I myself had been invited to speak on the nature of this movement on the occasion of the Shakespeare festival in Stratford in 1922. As a result of this, the Waldorf School movement became known in England, and this in turn resulted in an invitation to hold the vacation lecture series in Oxford. This put me in a position to speak at some length in England on what the Waldorf School is actually trying to accomplish. These Oxford lectures then resulted in the founding of an English school association that will focus for the time being on transforming the Kings Langley School into a Waldorf School of sorts. It will also work to disseminate the idea of the Waldorf School in England. This demonstrates, however, that ideals and impulses that are inherent in the Waldorf School movement engage current interests in a very intense way. And here, too, the fact that a number of teachers from England visited the Waldorf School over a longer period of time at the beginning of this year shows how strongly this interest has taken hold in England in particular.

A further consequence of the spread of the Waldorf School idea was the course that I held in Dornach just a short time ago for a number of Swiss teachers and educators who organized it.² In addition to the Swiss teachers, however, seventeen Czech teachers took part in the course. At this course in particular, it was evident that in the hearts of people involved in education, it is a matter of course that something such as what is being attempted by our school movement needs to come about. In everything you heard at this course in Dornach, you could really recognize the educational professionals’ deep longing for something to enter the art of education that would aim very strongly at both spiritualizing the art of education and making it truly practical.

It is also very understandable that a quite specific feeling should have come up and been expressed by the participants in this last educational course in Switzerland. Those who experience strongly what such a course attempts to accomplish come away with a feeling of consternation; they feel overwhelmed. Now, I am only recounting what was expressed to me at the course in Dornach: Someone who was stating the view of many of the attendees said that the serious-minded among them were overwhelmed to see how little they were in a position to cope in their own souls with all the pedagogically necessary impulses that assailed them over a period of just a few days.

You can see that I then had to respond to this objection, which seemed totally justified to me. A thought such as this expresses what is present in many people today. Many people of the present day know perfectly well that some incisive intervention must take place if our system of education is to be able to meet the social demands placed on it and to extricate itself from the circumstances into which it has fallen. We really do not often take stock of how necessary an incisive reform of our educational impulses is. But if we think about it, we find that in their heart of hearts, parents and teachers are half-consciously or fully consciously convinced of the need for such incisive impulses to enter the system of education. Then people hear what we have to say. In fact, at the artistic and pedagogical conference, many people reached the point of saying, in effect, “All that needs to be done? How are we going to manage that? We get such a wealth of demands dumped on us in the course of just a few days;”—excuse me for expressing it like this, but this is a feeling I have often heard—“we come here with the best of intentions and leave feeling like a poodle that has been drenched with ideals instead of water. Our first impulse is to shake off what has been dumped on us.”

As I said, this was actually expressed frequently at the last conference in Dornach. My response was, “Yes, certainly I can see that, but you need to keep in mind that people have had a long time to get used to the educational practices that are prevalent everywhere in schools today. They grew up with them and are comfortable with them. Because people always have only a few days available to devote to progressive impulses, everything we have to say to them has to be said in a few days. Under these circumstances, it is totally understandable that people feel dumped on. However, if it is possible for the suggestions that will continue to be made to arouse interest in these issues among ever broader circles, then we will also eventually be in a position to present what we have to say at a slower place. Then people would not need to feel overwhelmed.”

This is proof that very intensive work is needed so that it will eventually be possible for us to actually set the pace that most people need, it seems, in order to grasp our ideas, rather than burdening people with them in the twinkling of an eye, as it were. I must point out that if this insight is taken as a starting point, then people would give us the opportunity to express ourselves more exactly and more slowly. So everything depends on a real interest in this issue of ours developing in ever broader circles. As things stand at the moment, the situation is very strange.

You know, we must keep in mind the inner process the Waldorf School movement has gone through in the four years of its existence. Naturally, the facts need to be weighed up in the right way. We now have around seven hundred students in the Waldorf School and nearly forty teachers. Years ago we started with fewer teachers and not even two hundred fifty students. The meaning of these two numbers—two hundred or two hundred fifty students then, and seven hundred now—is something extremely characteristic of the Waldorf School movement. They indicate not only a pedagogical and methodological, but also a complete cultural and social transformation of the Waldorf School movement, a real transformation. Depending on your taste, you can say either that it has found its feet or that it has been stood on its head; it does not matter to me. What I mean is the following: When the Waldorf School was founded, the thought among our friends was a social one. The intention was to found a comprehensive school of some sort, in accordance with the social impulses that prevailed at that time and that were surfacing in people’s social thinking and feeling in 1919. The idea of the Waldorf School was conceived on the basis of social circumstances. And now neither you nor Herr Molt will take it badly if I put forth a risky hypothesis—which is of course to be taken with the famous grain of salt—of how this transformation has taken place. I will try to express it clearly.

Assume for a moment that Herr Molt had not been an anthroposophist, but simply one of the many philanthropic factory owners of that time. This was not the case, but we may suppose that it was. On the basis of the social circumstances of the times, he would still have conceived the idea to found a school, but the Waldorf School as it is today would surely not have come about. The Waldorf School as it is today came about simply because it was born out of anthroposophy—that is, out of the circumstance that someone who was not only a philanthropic factory owner, but also Herr Molt the anthroposophist, conceived the idea and turned to anthroposophy for help with the school’s instructional methodology.

These are the cultural, historical and social factors. An idea characteristic of the times was realized with the help of anthroposophy, which was to provide the instructional methodology.

Now you see, over the course of time a transformation has taken place, and now a large percentage of the students we have today are here because of the pedagogy and methods that are cultivated in the Waldorf School. That the idea of the Waldorf School has expanded within the school itself is due to this pedagogy and these methods, so the original idea has been turned inside out. The original idea attracted the pedagogy and methodology that is used here. However, the Waldorf School is what it is today—and rightly so—because of this pedagogy and methodology. They were the main reason why parents who brought their children to us later on sought out the Waldorf School. Thus, in the course of these four years, an important development has taken place: Within the Waldorf School, a pedagogy and methodology born out of anthroposophy have come into their own.

And this pedagogy and methodology were what interested the people in England, what called forth the course in Dornach and so on. There is a specific pedagogical idea that is being realized in the Waldorf School, and that is what I have recently had to emphasize ever more strongly. The seven hundred students and the general expansion of the Waldorf School are due to the pedagogy and methodology that are practiced in the school. This is also demonstrated by frequent attempts to found schools on the example of the Waldorf School.

For me, naturally, what has become a reality here was the important thing from the very beginning. From the very beginning I conceived of the task of the Waldorf School as a purely pedagogical and methodological one, and in fact it has become apparent over time that wherever people were interested in the idea of the Waldorf School, this was because of its pedagogy and methodology.

Now there was a decisive interest in these various courses on the part of teachers and educators, but I must say that it has also been demonstrated in the longings of the parents. You know, the day before yesterday a number of parents from Berlin approached me again and told me that they had started small school groups in which they had offered instruction and tried to apply Waldorf School principles, but that now the government had come and would no longer allow it, so they had to send their children to the public schools. They asked whether it would not perhaps be possible to create a means of informing people by setting up a branch of the Waldorf School in Berlin. They thought that since it is still possible here, where things are administered more liberally, to not have the government intervening in the Waldorf School, it might also be possible in Berlin if a branch Waldorf School were opened.

I told them that it would not work, and that we needed to realize from this example that carrying out the idea of the Waldorf School is not possible without outreach into the broadest possible circles on behalf of the idea, which recognizes what thousands and thousands of people, or even more than that, are unconsciously wanting. These people basically want the same thing that is wanted here and simply are afraid to admit that they want it. And I still maintain that I did the right thing in issuing the challenge to found the World School Association once the model was there. I also still maintain that our task is not to get involved in all kinds of other experiments that pop up all over the place like quackery in the field of medicine, if I might put it like that—not real quackery, of course, but what is branded as quackery—but that it is more important to spread a real understanding of Waldorf education ever further and further. It must be spread ever further, and then the other thing will happen too.

You see, the Waldorf School is actually a challenge inherent in the evolution of education and in the relationship of educational evolution to the great ideas of culture and society. Perhaps it will be of interest to you if I draw your attention to how a turn-about in human feeling has occurred over a longer period of time, and how our thoughts have not caught up with it.

In March, 1792, there was an imperial chancellor in Central Europe for whom the task of educating the populace was merely a matter to be summarized as follows: “It is incumbent upon governments as a matter of course to disseminate the riches of the spirit, and in this just as in the enjoyment of man’s other social affairs it is up to governments to form a national policing agency of a sort.” This was spoken out of the feeling of concern for educational matters that was current at the end of the eighteenth century, when it was thought that the people had to receive directives from above with regard to the enjoyment of all social and human concerns, and especially with regard to administering pedagogical and methodological affairs.

And in the nineteenth century there was a person named Fröbel³ who said already as a young man of twenty-three, “All experiments in the field of pedagogy, including those of Pestalozzi, seem to me to be something crude and merely empirical. It would be necessary to arrive at exact principles of instruction, just as natural science has exact principles.” That was what Frobel said.

These two things, the pronouncement of the imperial chancellor Rottenhahn in 1792 and the passage from the letter by young Fröbel to his friend Krause, permit us an approximate characterization of what was alive at that time. The opinion prevalent at that time, which is still prevalent and must now be overcome, was that there was no need for further ideas on issues such as education and its methods; it was a matter of course to leave such things to the state. And the other idea was the sovereignty of the natural sciences: Whoever studied them and took them as their point of departure would necessarily discover the appropriate pedagogy.

Within both the current of subordination to the state and the current of science, it has become evident that we have reached a dead end in the field of education. Of course people had the best intentions in saying that it was necessary to establish a form of state policing in the field of pedagogy. Of course they had the best in mind, but that did not prevent the development of all the things that people now feel must change.

Educators are sighing to see things change; they say that they do not know how they ought to be dealing with human beings, that they believed that the art of dealing with human beings could derive from a—I cannot call it a mishmash, since that is not how the adherents of exact science would talk, so let us call it a synthesis simply to use a different word—a synthesis of anthropology, psychology, and ethnology. More recently, psychiatry is also being included. Time has shown that what Frobel wanted is not acceptable to a deeper feeling for education. In all the people attending the courses, in the wish for a branch Waldorf School in Berlin, it was evident that people are certain that something has to happen, but when Waldorf school people talk to them about things, they are like poodles drenched with the water of ideals. It cannot work its way into their heads in a few days; nevertheless, they know that something has to happen.

We must keep clearly in mind that our efforts correspond to the desires of thousands and thousands of people, and that we must do everything we can to make the idea of the Waldorf School and all its impulses become ever more popular, so that people begin to see it as a challenge of our times. All this needs is to awaken in many people the courage to recognize and act on what they have long experienced in their heart of hearts in an indefinite way. It has still been my hope recently that this would flow into the hearts of the friends of the Waldorf School ideal who come to gatherings such as this one, because this is the most important thing we need—to have the interest spread, to have the efforts to popularize the Waldorf School spread. This is what we need.

And you know, something similar is necessary with regard to our method’s inner progress. When we founded the Waldorf School four years ago, we had eight grades. It was clearly apparent to us that we had to work out of a striving that had remained unconscious to Fröbel and his ilk, that we had to create our curricula and educational goals on the basis of a true understanding of the human being, which can only grow out of the fertile ground of anthroposophy. Then we would have a universally human school, not a school based on a particular philosophy or denomination, but a truly universally human school.

The ideal that had been hovering over people for centuries was clear to us then. Since we had to take other existing circumstances into account, we had to accept compromises, but only to a certain extent: The first three school years would have to be allowed to run their course in a way that derived its standards for instructional goals and curricula only from the teachings of human nature itself. Upon completion of grade six (at age twelve) and grade eight (at age fourteen) we would try to have the children at a point where they would be able to transfer to other schools. We wanted to create the possibility of making the Waldorf School ideal a reality for as long as possible, on the one hand, and yet still offer the children the possibility to transfer.

This is something that is actually easier to carry out with regard to the eight primary grades than it is for the expansion of the school into grades nine through twelve, which has also become necessary. To the primary school education we offer, we need to add college-preparatory and vocational high school education. People are now saying that we need to get these young ladies and gentlemen to the point where they can pass the Abiturand enter a college or university. (Although the good will is there among certain individuals to open an institution of higher learning ourselves, this is a huge illusion for the time being, and the things we cultivate must always rest on real and solid ground.)

Naturally, there are inherent difficulties in our needing to prepare the young ladies and gentlemen who graduate from this school to take the Abiturso that they will be able to attend colleges that will grant them the degrees they need in what is now called “real life.” It immediately becomes apparent that in the upper grades, it is much more difficult to cope with both the challenge of the Waldorf School ideal of deriving educational goals and curricula from human nature itself, on the one hand, and the coincidental curricula that include nothing of what human nature demands, on the other.

When these young adults are fourteen, fifteen, or sixteen years old, we would really need to be introducing them to real practical life, which means that they should understand something of what happens in real practical life. But instead of that, along comes the teacher of Greek and Latin, reproaching us for trying to incorporate real demands based on understanding the human being, for including lessons in chemical and technological subjects, in weaving and spinning—in short, in things people should know about in real life. Along comes the Latin teacher, complaining of not having enough time to prepare people for the Abitur.

This is how these unsolvable conflicts arise. On the one hand, we are trying to make the idea of the Waldorf School a reality in the best and purest way possible, and on the other hand we have to break this up with all kinds of compromises that are imposed by the fact that we are not allowed to tear the young people away from so-called real life, if you will excuse the expression. If we help them find their place in life as they should, they are rejected by so-called real life and become bohemians. (I used that word recently in the course in Switzerland and immediately had to apologize because some of the participants were from Bohemia.) The fact is, however, that we must come to the fundamental realization that we are not striving for bohemianism as an ideal, but for a really practical life, for a way of teaching and raising children that gives people a firm footing in real life. But before we can do this, an understanding of what human nature really encompasses and demands must become as widespread as possible.

Thus, we will not popularize the idea of the Waldorf School without first deciding to make understandable what I have pointed out today. In broader circles we will not popularize the idea of the Waldorf School if we speak only of abstract things, of having the children learn comfortably and through play and so on. If we present the same trivial thoughts that others also present, if we do not go into the concrete things that really lie dormant in people’s hearts, we will not succeed in popularizing the idea of the Waldorf School.

Today we are faced with the difficult task of having to do something so that in future we are not always living from hand to mouth with regard to the Waldorf School’s finances. Given the existing state of the finances, we never know whether we will be able to sustain the school for three or four months into the future; we are forced to economize with no end in sight. Of course it is true that the idea of the Waldorf School gives us such a firm footing that we can also summon the enthusiasm to go on into the unknown. On the other hand, however, responsibilities do arise. Actually, hiring each new teacher is such a responsibility that it really needs to be said for once that financing the Waldorf School, which is the point of departure of the Waldorf School movement as the first pedagogical example of how to raise and educate children according to this method, would have to rest on foundations that guarantee a certain measure of stability.

That is what I wanted to add as the necessary consequence of what I said before, so to speak. This august body would need to apply every means available to come to decisions that will make it possible to stabilize the financing of the Waldorf School at least to the extent that we know we will be able to carry the responsibility for it, and that it will never get to the point where the whole thing falls apart in a few months. We see the factors involved in taking our cause to the world in a financial sense. If this would happen, the outer framework would be there too.

Ladies and gentlemen, dear friends, I can assure you that the things we experience in courses such as the ones I gave at Oxford and in Switzerland, the things we experience as the longings of teachers and parents, show that the Waldorf School movement is a challenge that is deeply embedded in the evolution of our civilization. This is proved in practical terms today by what has gone before. On the other hand, our ways of working in the Waldorf School, the fact that there is actually something present in the college of teachers, gives evidence of something from which the entire Waldorf School impulse radiates. It demonstrates how a strong will is making itself felt in the world out of the purest possible enthusiasm, as may have become evident to you most clearly during the recent artistic and pedagogical conference. In these two aspects, I might say, the school stands on firm foundations. Please excuse me for asking you to consider ways in which these two pillars which I have particularly tried to characterize, the first pillar of the challenge of the times coming from parents and teachers and the second pillar of the sacred, expert and fully appropriate enthusiasm that lives in the Waldorf School, can be joined by the third pillar of stabilizing the school’s financial foundations.

It is sad to have to speak of this. However, the fact of the matter is that doing anything at the present time takes money, lots of money. We can be certain that if we find ways to awaken understanding for the impulse of the Waldorf School, we will also arrive at the necessary financial means. This is why we must find the way from the first part of what I presented to what I have so presumptuously—there is no other word for it in this case—added to it by way of conclusion.

Points of business followed.

• 1. In Stuttgart, April 25-29, 1923. See Rudolf Steiner’s Pädagogik und Kunst, Pädagogik und Moral [Pedagogy and Art; Pedagogy and Morality], lectures and speeches, Dornach, 1978.
• 2. April 15-22, 1923. See Die pädagogische Praxis vom Gesichtspunkte geisteswissenschaftlicher Menschenerkenntnis [Pedagogical Practice from the Perspective of Spiritual Scientific Knowledge of the Human Being], eight lectures given in Dornach in 1923, GA 306, Dornach 1975. The Child’s Changing Consciousness and Waldorf Education, Anthroposophic Press, Hudson, NY, 1996.
• 3. Friedrich Fröbel, 1782-1852.

Ladies and gentlemen! For a long time we have been aware of your active wish to have the issue of school and home, children and parents, discussed here at a parents’ evening.

It is not possible to say everything there is to say on this subject in one evening, but we will continue to organize evenings where these questions can be discussed so that the topic can be covered exhaustively. Today I will articulate the basic main points that the teachers and I have in mind.

In the field of education, parents evenings are often proposed, but many representatives, even outstanding ones, of today’s official school system do not think much of such parent’s evenings. Some excellent educators say that nothing comes of them except fruitless discussion. Now, different points of view are possible with regard to everything in practical life, including parents’ evenings, and there is some foundation for all of them. I will not dispute people’s right to think little of parents’ meetings from their particular point of view. We, however, as representatives of the idea of the Waldorf School, must see something of extraordinary significance in these parents’ evenings, because if these meetings can be conducted in the right way, they are connected to the conditions most necessary for the life of what we intend to bring about through the Waldorf School.

To be sure, teachers who have found their place in the social context that is prevalent today, who feel supported by state authorities, are at home and secure in this and are very often satisfied with it. There are plenty of people telling them what to do, so why take it from the parents, too? This is how they look at it.

This cannot be our point of view. We are not embedded in current societal circumstances in the same way. We have to work out of the guiding light of our understanding of human beings and of life, out of human science and human art as our pedagogical goal. As educators, we must draw what we need for our teaching on a daily basis from the inner strength of our hearts. For that we need, not recognition—I do not want to say that because an idea that derives as strongly as ours does from the challenges of the present and the future must be self-contained in the strength of its effectiveness and not count on recognition—but understanding; above all, the understanding of those on whom so much depends, of those who entrust their children to this school.

Without this understanding, we cannot carry out our work at all. This understanding must be general in nature at first. We cannot claim to be guided by a higher wisdom, derived from the acknowledged social order and hovering above our heads, and to need nothing more than awareness of this wisdom. We must gain leverage for the ideals of our school, and this happens when people see that what comes to light through the idea of the Waldorf School is very deeply rooted in the most important cultural demands of the present and the near future. Therefore, we must strive to present our intentions to our contemporaries in a clearly understandable form, in a form that can engender understanding. Above all, we count on the understanding of those who entrust their children to us, who therefore have a certain love for the Waldorf School. We count on them being able to grasp the thoughts, feelings, and will impulses that sustain us.

Thus, we would like first and foremost to establish a relationship between the school and the parents that does not rest on faith in authority. That is of no value for us. The only thing that is of value is having our intentions received with understanding, right down into the details. The only thing that is of value is the awareness that this school is taking a great risk in trying to use feeble human forces to recognize the scarcely decipherable demands of the twentieth century and to recast them in the form of an educational venture. I believe there is no single member of our faculty who is not trying to experience what we are involved in as some kind of solid footing in world history, in humanity’s evolution. This is what our teachers are trying to do in all modesty. As necessary as modesty may be, however, we must not be timid in what we are doing. We must be aware that what we are doing is significant, but also that this significance rests not in our own character but in what we acknowledge to be true. The significance of what we are doing must be looked at in the right way, not from an arbitrary or sympathetic standpoint, but from the standpoint of a will that stems from the consciousness of the times. This, above all else, is what we need from the parents.

We would like the parents of the Waldorf School children to say, “We are especially aware of our duty to educate human beings, and we would like to have our children make a contribution to humanity’s great tasks in the twentieth century. We want entrusting our children to the Waldorf School to be a social act of some consequence.” The more strongly this becomes a part of your whole attitude, the better.

We have to depend on your attitude above all else. We cannot think much of detailed guidelines on how teachers are meant to act toward the parents and vice versa. We cannot expect much from these guidelines, but we can expect a great deal from meetings between teachers and parents that take place with the right attitude, because we know that when people’s attitudes relate to their inmost being, the attitude turns into action, right down into the details of life. When an attitude takes hold of a person on a general level, then his or her individual actions become copies of the broad strokes of the attitude’s intentions. That is why it is more important for us to feel and understand the right thing in the right way than to lay down or follow specific guidelines.

I have emphasized how the different stages of life affect children, how children are different before the change of teeth than afterward, in the period between the change of teeth and puberty. Up until the change of teeth, children’s destinies actually keep them in very close contact with their parents and their home. If we are not totally caught up in the materialistic way of thinking that is flourishing at present, if we can see through to the spiritual context within human interactions and evolution, we know that the destined relationship between children and parents is much greater than our abstract age with its materialistic ideas often assumes. If, in addition to knowing what physical life provides, we know what is given to us by life in the spirit beyond the boundaries of birth and death, then we take the destined relationship between children, parents and siblings very seriously, and the way in which children come into elementary school from home, which is really incisive for all of education, acquires significance for us.

Although this first part of my remarks may be somewhat far from the thoughts of most of you parents, it still seems important to me to touch on this. Those of you who already have children with us may have younger children at home. You may have come to love the principles of the Waldorf School and want to send your younger children here too. For you, tonight’s subject of raising pre-school children will be important.

On entering school, children are true reflections of all the characters and circumstances in their parent’s home and in their environment as it has been until now. Up to the age of seven, children are almost entirely sense organ. They take in everything from their surroundings with incredible sensitivity—everything that is said, done and even thought. Hidden within this is a secret of human growth that is largely disregarded by today’s science: Expressions of soul in a child’s surroundings are transformed into the child’s organic, bodily constitution. Anyone who has acquired the educator’s fine feeling for a child’s appearance that a Waldorf teacher is meant to have will see by the shine in a new elementary school student’s eyes whether that child has been treated lovingly at home or has been treated unlovingly and subjected to outbursts of anger in his or her environment. What parents and siblings and so forth do, say, and think lives on in a child’s bodily constitution. If I wanted to, I could say a lot about how these expressions of soul can be observed in the processes of breathing and blood circulation and in the working of the child’s nervous system. Due to certain circumstances, the child’s father and mother may tend to have frequent outbursts of anger in dealing with the child. In such children, we notice what they have taken in and bound up with their inner being. It has turned into their bodily constitution; it is there in how their digestion works, how their muscles move, and even in how they can and cannot learn.

It is literally, not figuratively, possible to say that when a first-grader is entrusted to a teacher, the teacher receives a complete image of the parents’ home. In their health, temperament and ability to learn, children bring their home right into school. Our first intimate acquaintance with the home is through the child. This should become part of the attitude of those of us who have a real interest in schools such as the Waldorf School. Such things need only turn into an attitude to begin to affect our actions.

When you are clearly aware of something like this, you will do some individual things that you would otherwise not do and refrain from doing many things you would otherwise do. This is no abstract knowledge; it saturates your whole life. If this prerequisite is present, it will result in the will to bring parents and teachers together in the right way. When we know that what is important works in the depths of human nature, we pay less attention to what is actually said in words in five minutes, but much more to how it is said. When the attitude I indicated brings parents to school again and again to encounter their child’s teacher, the simple fact that parents and teachers are not strangers to each other but have seen each other before will start to bear fruit.

In this relationship between parents and teachers, what we need above all is for this interest in the generalities of Waldorf education to carry over to all aspects of school life, to everything that is connected to the Waldorf School through the faculty on the one hand and the parents on the other. If we know that at home there is a daily interest in what we as teachers are doing in the Waldorf School, then we can teach with a great feeling of reassurance, with a strength that gives us new incentives each day.

I do not deny the difficulty of mobilizing such interest. I am well aware that under current social conditions people have little time and energy to ask “How was it? What did you do?” when their children come home from school. I know that the children cannot expect their warm enthusiasm to elicit this question. The point is that parents should not ask this question out of a feeling of duty, but in a way that makes the children want to be asked. We should not be at all embarrassed that the children may sometimes tell us things that we ourselves have forgotten; that goes without saying and will pass unnoticed if the right enthusiasm is present on both sides. Do not underestimate this: If teachers can know that what they are doing sparks lively interest at home, if only for a few brief minutes, then they know that their work rests on a firm foundation. They can then work out of an atmosphere of soul that can have an inspiring educational effect on the children.

This is the most effective thing we can do to combat what has been termed by some of today’s outstanding educators, “the war between parents and teachers.” That is what they call it when they are speaking among themselves. This war is a subject of secret discussion among many educators. It has led to a noteworthy expression that is becoming well-known; young teachers in particular tend to use it: “We have to start by educating the parents, especially the mothers.” We here, however, have neither the ambition nor sufficient Utopian sensibilities to do that. Not that we believe that parents are not educable or refuse to be educated, but rather because we want there to be a really intimate relationship of friendship between parents and teachers, a relationship based on the matter at hand. The parents’ interest in the school can do a lot to bring this about.

While the parents’ souls have very strong effects on their child’s bodily constitution, it is only possible for teachers to work on the child’s soul through soul means. Here, in place of the imitative nature with which a child encounters his or her parents before the change of teeth begins, there appears the principle of a necessary and natural authority. This is something we must have, and teachers are especially supported in this if an interest such as I have described is present. Much of what the parents can contribute to supporting this authoritative strength, to enabling their child’s teacher to be the authority that he or she must be, can have its source in something as simple as the fact that school is taken seriously, with a certain ceremonial seriousness. A lot of sifting out goes into choosing teachers for the Waldorf School, and they are people you can have confidence in. And if you do not understand something, rather than wrinkling your nose at it right away, it is important that you trust in the great overriding principle in which you yourself believe. Then you will be supporting your child’s teacher and making use of the opportunity to bring about a relationship of trust between parents and faculty.

You know that we do not issue report cards with grades as the public schools do. Instead, we try to describe what is typical of each child and to enter into his or her individuality. First of all, if teachers sit down to formulate reports and are aware of the responsibility involved, then riddle upon riddle appears to their minds’ eye, and they weigh up every word they write down. It is a great relief to them in this process if they have actually met the child’s parents, not simply because this tells them about the hereditary circumstances, which is all materialism is concerned with today, but because it allows them to see the children’s environment, and then everything begins to appear in the right light. It is not necessary for the teachers to judge the parents themselves in any indiscrete way; they simply want to meet the parents in a friendly manner. Just as writing a letter to someone you know is different than writing to a stranger, it is also different to write the reports of students whose parents you know and those whose parents you have not met.

Secondly, the teacher should actually be able to know that such reports spark loving interest at home, and I believe that if parents would manage to write a brief response to what the teacher wrote in the report, it would be an incredible help. It would make no sense to institute this as a requirement, but it is extremely important from an educational standpoint if parents begin to feel the need to do this. Such notes are read with extreme attentiveness here in the Waldorf School. Even if they were full of mistakes, they would be much more important to us than many currently acknowledged accounts of modern culture. They would permit us to take a deep look into what we need if we are to teach, not out of abstract ideas, but out of the impulse of our times.

You must not forget that Waldorf teachers educate out of an understanding of the human being that does not come about in today’s customary ways. A powerful human understanding would flow in what the parents could communicate to the teacher in a devoted way, and I do not exaggerate at all when I say that a response to a report card would almost be more important for the teacher than the report itself is for the child.

Here too, however, I place more value on parents maintaining a lively interest in everything going on in the school than I do in this specific measure I have chosen as an example.

Thus it is my opinion that the right thing will happen in the time the children spend on vacation if the school year runs its course in the way I have indicated. We would do well to let the vacation be a vacation and not pin the children down to doing anything school-like. However, if you can make the attitude I wished for into a reality, that would mean the right kind of happiness, joy, and healthy refreshment for your child.

We are particularly dependent on an atmosphere that is steeped in this attitude, so that you realize that the Waldorf teachers are concerned about every aspect of your child, including first and foremost his or her health. We are particularly concerned about being informed in our souls of subtleties with regard to the state of health of the children who are entrusted to us. An art of education is not complete unless it extends to this degree of interest in a child. This is an area, however, in which the work we need to do will be possible only if parents and school work together in the right way. We would like to see our school met by an understanding that arises from an inner need. We would also like to see the parents turn to the school for tips on their children’s bodily well-being, diet and so forth. Above all we want to see the fundamental impulse behind our activity in the school, namely deep, inner human honesty and openness, take full effect in these details in the interaction between parents and teachers. This could lead to great results in life, and much can be done better in this regard if fathers or mothers come to the teachers and say, “My children are coming home from school tired; they get home too late. What can I work out with you to counteract that?” Working things out in this frank way can be the basis for many good things to happen.

In particular, it can help the school a lot if the parents lend their support in things in which exactitude, but not pedantry, is needed. It contributes a lot to how we can maintain order in the school and create a mood of seriousness among the children if everything about how children and parents interact in the morning makes it a matter of course that the children leave the house at the right time and therefore arrive at school at the right time, without any special commands being issued. Here, too, it is not so much the individual instances I am referring to as the consciousness that stands behind them, the attitude that school is something serious and ceremonial and that when your teacher is satisfied with your punctuality, you satisfy your parents as well. This is a moral note that the children bring from home each morning. A child’s state of mind on leaving the house in the morning is not merely a source of satisfaction or dissatisfaction to the teacher’s educated eye. Disturbing or supportive impulses find their way into the teacher’s mood, too, if the child leaves the house in one way rather than another. Such things need to become conscious. I believe it is of no small significance for the rest of your life to have heard as a small child from your father, “There are two things that need to run exactly on time, you know—the clock, and getting children to school.” Saying that now and then does not take much time, but it will have an effect on the rest of your child’s life.

We are not dependent on details, but rather on a heart-to-heart relationship between school and home. We are confident that if this real heart-to-heart relationship is present, the right thing will come of it. We long to see this attitude awakened not merely with regard to details, but in full force. Then the Waldorf School will accomplish something not only through its cultural consciousness but also through such things as we have discussed today.

We must be clear that in our times certain innovations have been necessary so that deficits in such things do not come to light too strongly. Just think of what kindergartens sometimes have to do to make up for what has been done badly at home! Our times have become such that they require surrogates for what should be experienced in the family.

What we are trying to accomplish in the Waldorf School is something that needs to be followed not only intellectually; it must also be loved. And if the parents’ attitude is steeped in this love, we will not need to raise our children in fear and in hope, which are the two worst but most used means of educating children today. The best means of educating children, however, is and always has been love, and home can be a great support for a school whose art of education is sustained by love.

Some people say that the discipline in the Waldorf School is not as good as in other schools. Time is too short to speak about this in detail now. Simply keep in mind that things have changed a lot in recent years, not only in society but also in the souls of children. We cannot apply the standards of our own youth. There is a deep gap between the young generations of today and the older ones, and when getting an educational grasp on the being of a child is at issue, we will do badly if we educate on the basis of fear of punishment and hope for good grades, but we will do well if we teach out of love. No matter what kind of wild turmoil is going on in the classrooms, if children have the right relationship to their teachers, if the children are still able to see in their teachers what they are supposed to see, then all their boisterousness will not mean what it would mean otherwise. This may be paradoxical, but it is psychologically correct. We begin to look at boisterousness in a different way: The children are getting it out of their systems so that it will not have to come out later on, which is decidedly better than the other way around. Later stages of life are based on what we foster in school, you see. If we are deeply convinced that we are educating with a whole lifetime in mind and not just for the current moment, then we also know how much we need you parents in order to move forward with the idea of the Waldorf School.

These are the points of view I wanted to present first. I want to emphasize that they contain what is most important, and that we will get very far indeed by taking hold of them honestly and thoroughly. This will also strengthen the Waldorf teacher’s sacred conviction, with which we hope you agree. We know that we will achieve our goal if the school’s intentions are understood at home and if it is made possible for us to work together intimately with the parents.

Dear children, dear boys and girls! To begin with, you will have to listen quietly for a little, because the first people I want to address are the parents who have joined us for this great celebration, both the ones who have brought very little children here to us and the ones who have accompanied their older children.

Dear parents of our students! We can certainly value and appreciate this moment in your emotional lives. Anyone who has already covered a good bit of distance in life, as is the case with parents, knows that life tests us with sorrows and joys, that it presents us with tests that bring joys as well as suffering. Your children are the most precious thing that life has given you. We who are running the Waldorf School know very well what it means to decide where to send your child to school. You do that under the influence of everything you have been through in your own life; you want your child to be able to go through life in the best way you know of.

It cannot be my task today to talk about how we try to introduce the children into life through an appropriate and humanly worthy form of instruction that takes all of life as its background. You can rest assured, however, that one result of our theory of education, our art of education, is that we know what it means that you as parents are sending your children to a particular school in order to set a lasting course for their lives, and we respect it. We have a sense of all-encompassing responsibility in taking the children out of the hands that have brought them here today, and we assure you that we really know what this means.

May we also find ways to come together in this feeling of responsibility, and may the occasion of today be repeated often. In the Waldorf School, in a school that is not yet acknowledged in broader circles, we need what we can gain from energetically working together with the parents, so I ask you to come to the school often for discussions and other purposes. What we and you want for the children will be best achieved if we can work effectively with the parents at home. We in the school will attempt to carry this out to the greatest extent possible.

Now I would like to turn to the children who are in school for the first time today. You need not understand much at all yet. What is happening today is something you already know something about, something you have already had to start learning. You have loved your parents; that is something you know how to do. Now you must also learn to love your teachers. If you love your teachers, you will be able to learn everything there is to learn, with a little help from them. This will happen very gently. You will have to learn to sit still for a while from time to time, but when the lesson is over you may run around outside again, but not too fast, so that you don' fall and hurt your head. You must also always be very friendly to each other. The main thing is to learn to sit still, to love your teachers, and to make sure that you and the others stay healthy.

Right at the beginning, as you were sitting here, from the lowest right up to the highest grades, you heard something very important from the dear lady who is the first grade teacher. You heard that these little folks have become something very different from what they were before. They have become schoolchildren. That is what she told you. You can become a schoolchild. But now, in order to connect the lowest and the highest grades, I would like to tell you that you can never leave school again.

You will leave the Waldorf School, to be sure. Some of you will leave after the eighth grade and some will leave after a few more grades. Just now we have had to send the first ones to complete the highest grade out into life. But when all that is over with, that is when you really start going to school, because the most important and meaningful school of all is the school of life, and you enter the school of life only when you have left school. It is our job to be the preparatory school for the school of life.

That is what your dear teachers are here for, and last of all I turn to them. When I look at the school like this, I have to say that the most important schoolchildren are the men and women who are the teachers! It is very important that they have come to this school, because they are learning all the time. And do you know from whom they want to learn the most? From you! They want to learn the best way for you to be able to bear sorrow and joy; they want to learn how it happens that you are healthy or sick. They have so much to learn from you so that out of the fullness of their love for you, they can teach you to be people who can stand on their own feet in life.

For this to happen, there is one thing that is more necessary than anything else. I always say this, but I would like to say it again because it cannot be said often enough. In the Waldorf School, the teachers take great inner pleasure in what they do. They know that they are working on life out there by working on what is most important in it—on the beginnings of life. When I see these happy faces on the first day of school, and among them the boys and girls who have been here longer and who have always answered me when I asked if you love your teachers—when I see you all like this, there is something I would also like to say to you today. During the vacation you were away from your teachers. Now that you are back in school things will go well only if you can again answer a certain question for me. Sometimes people forget things, but there is one thing you are not allowed to forget. You have planted love for your teachers in your souls. You have told me so again and again. Now that you have been out there for a while, I am going to ask you whether you have forgotten your love for your teachers during the vacation. If you have not forgotten, answer me with a good loud “No!” [The children shout, “No!] That is what will take you into the school year in the right way. Then you will pay attention and work hard, and everything will go well.

Dear students of the highest grade of all—that is, dear teachers! In this new school year, let us begin teaching with courage and enthusiasm to prepare these children for the school of life. Thus may the school be guided by the greatest leader of all, by the Christ Himself. May this be the case in our school. Let us go forward out of enthusiasm for what we have to do and out of love for the children; they are such a great joy to their teachers, and their teachers can help them learn so much. Let us continue our work with love and enthusiasm in the hearts of the children, with love and enthusiasm in the hearts of the teachers.

Onward, dear children and dear teachers, onward!

after eurythmy-dramatic presentations: “Dedication”, “Prelude to the Theater”, “Prologue in Heaven”

Yesterday and on other occasions, I have spoken about the fact that Goethe's Mephistopheles is fundamentally a contradictory figure. We also already know why he is a contradictory figure. One could say that Mephistophelean, that is, Ahrimanic and Luciferic character traits are combined in him in a colorful jumble. Goethe, one might say, was not yet able to distinguish these character traits. If, on the one hand, one values a work of art as highly as you have seen me do with 'Faust', then one may also draw attention to such factual things. It remains strange, however, that so little has been noted about the contradictions in the poetry itself, although it has been done in individual cases. This is also a sign of the way in which things are often received today: one does not approach them with sufficient inner participation, so as to notice the inner life and activity. For if one did, one would soon have to notice, for example, the inner contradictions in the figure of Mephistopheles.

Let us take, first of all, a contradiction that may not be complete, but is nevertheless very strong, and which might be noticed immediately when one hears Mephistopheles speak in the scene that has just passed before our soul.

I see only how people toil.
The little god of the world always remains of the same ilk,
And is as whimsical as on the first day.
He would live a little better
If you had not given him the glow of heavenly light;
He calls it reason and uses it alone,

Only to be more animalistic than any animal. What must one feel when Mephistopheles criticizes the fact that man does it this way? Now, no one would credit Mephistopheles with very deep, selfless goals. He can't, even after this first scene in “Prologue in Heaven.” For what does Mephistopheles actually want? He wants Faust, doesn't he? He wants him for himself and so basically has to approve of everything Faust does in order to get together with him, to grasp him, to take hold of him. In this case, to take hold means to seize, not to understand; it is not meant conceptually, abstractly. “Can you grasp him?” – can you seize him? Mephistopheles will want to do everything to do so. It would suit him very well if Faust had all the qualities that would bring him into the very claws of Mephistopheles!

Let us turn to a later verse, where Mephistopheles confronts Faust himself in the study, where Faust speaks of his attitude towards reason and science. Faust leaves; Mephistopheles remains in his long robe. One can imagine that he will now be honest with himself, this Mephistopheles. So he says:

Despise reason and science,
Man's highest power,
Let only in Blend- and Zauberwerken
You from the lying spirit strengthen,
So I have you already unconditional.

So that could suit him just fine, when man does not apply reason and science in the right sense, but uses them to be more animalistic than any animal. Then he will just talk the Lord into it, won't he:

If thou hadst not given him the semblance of heavenly light;
He calls it reason and uses it alone,
Only to be more animal than any animal.

I say it is not a complete contradiction, but it is a strong contradiction for the senses.

In the scene I just quoted, where Mephistopheles stands opposite Faust in the study, it is clear that he is speaking sincerely as Ahriman-Mephistopheles. But in the passage you heard today:

He calls it reason and needs it alone,
Only to be more beastly than any beast,

a Luciferian trait comes into it. Lucifer cannot approve of Faust using reason to incite the animal passions. But Ahriman would have to approve if Faust behaved as Mephisto criticizes him for doing. In this case, we have not a half-contradiction, but a three-quarters contradiction!

But what are we to make of another passage?

As long as he lives on earth,
so long do not forbid it.
Man errs, so long as he strives.

I thank you for that; for with the dead
I have never been willing to associate myself.
Most of all I love my own full, fresh cheeks.
I am not at home with a corpse;
I feel like a cat with a mouse.

If you compare that with the scene that we might also be able to perform one day, where Mephisto finally tries so hard to get the soul, in the second part, when the corpse is lying there, how are we supposed to cope at all? The devil is after souls, and here he is talking about the opposite! There are many such contradictions. I only wanted to give two examples; the first is a three-quarter contradiction that is found in the poetry itself. Such contradictions can certainly be attributed to the fact that the two character traits, the Luciferian and the Ahrimanic-Mephistophelian, get mixed up.

Now the question may arise for us: how is it that Goethe actually places Ahriman-Mephistopheles at Faust's side, directing all attention to Ahriman-Mephistopheles and, as it were, still suppressing Lucifer altogether? — That must surely be a question. For the fact that Goethe, under the influence of his time, was tempted to place Mephistopheles at Faust's side means that he has also taken on Luciferian traits and thus, so to speak, blamed Mephistopheles-Ahriman for everything that should be divided between the two. Thus there must be reasons in the time to turn more attention to Mephistopheles than to Lucifer. By treating the Faust saga, Goethe goes back to the time when the Middle Ages collided with the modern era. And he has essentially absorbed the impulses of the time that arose from this clash between the Middle Ages and the modern era. If we consider somewhat more ancient poetry, poetry that follows more ancient impulses, we find an opposite confusion. We can also talk about this some other time. But today I just want to hint at it. In Milton's 'Paradise Lost', you will find the opposite mistake made. Everything that should have been attributed to Ahriman-Mephistopheles is dumped on Lucifer, although not in such a crude way as it is done in “Faust”. As I said, we will talk about this some other time. It was more of a mistake that the Middle Ages made, to focus more on Lucifer. And the mistake that the modern era makes is to focus more on Ahriman-Mephistopheles. Now we live in a time in which the correct relationship between the two world powers, Mephistopheles and Lucifer, must be more and more recognized by people. Hence our group, our sculptural group, which is intended for the building here and which is to show the Ahrimanic and the Luciferic – Mephistopheles and Lucifer – in the right relationship to each other in pictorial form.

If you want to understand what it is actually about, you have to consider something that still seems quite paradoxical to people today, but which will one day, when people do not really reject spiritual science from their earthly existence, be deeply understood. We live in modern times under very special impulses, under which we have to live. It is right that we live under these impulses. We must only recognize these impulses. We must not mistake them. I have often explained how the Copernican world view had to arise at the beginning of modern times, how it is justified, deeply justified. We have somewhat different feelings about this Copernican world view than the external world has. For if one considers the feelings with which the external world faces the Copernican world view, one can hardly come to any other conclusion than that people say: Well, the Middle Ages and antiquity were stupid, and we have become clever, and when the Middle Ages and antiquity were stupid, they thought that the sun moved and constructed all kinds of cycles and epicycles — the Ptolemaic worldview — and then believed that, assumed the movements of the heavenly bodies according to appearances. In a certain sense, this is even true for the Middle Ages, especially for the later Middle Ages, because confusion had already crept into what had emerged as the Ptolemaic worldview. But the original Ptolemaic world view was not like that; it was part of the original ancient revelation, had come into human souls through the ancient mysteries and by no means through mere external observation, and was therefore based on revelation. With this revelation, modern times broke, and modern times asked the question: How should one look at the sky in order to get to know it and its movements? — Copernicus first did the calculations, tried to make a simple calculation of the movements of the heavenly bodies, and then showed how the positions that were calculated actually corresponded to the positions of the heavenly bodies. And so, by way of calculation, he invented his Copernican system, formulated three theorems that can be found in Copernicus' works themselves, about the movements of the heavenly bodies in relation to our Earth. Of these three propositions, however, one was left out, and that is how the present-day confused Copernican view of the world came about, which is not that of Copernicus himself. The third was inconvenient – so it was left out! Therefore, anyone who merely learns the Copernican view of the world from the usual books does not know the view of Copernicus at all. But that was bound to happen. First, Copernicus had to establish a far more correct doctrine with his three propositions. Then our teaching had to come, which is based on two of Copernicus's propositions. Only when the whole matter is thoroughly penetrated in spiritual-scientific terms will the right thing emerge.

Then came those who sought to understand the movements of the heavenly bodies and their laws in a more external way, not through calculation. The telescope came. People learned to examine the sky as they examined things on earth. And in this way modern astronomy and modern astrophysics arose, a science that arises entirely from the fact that what is observed is expressed in laws; that is, one wants to explain the sky by observing the sky. And what could be more natural than this? Modern man must think that anyone who wanted to know anything other than the heavens by observing the heavens must be a completely crazy fellow. That is quite obvious, isn't it. And yet it is not correct, but it is one of the great deceptions. It is something that will be quite different in the future. In the future, too, people will consult the heavens even more than they do now, wanting to learn about the movements that live and breathe in the heavenly bodies. They will study the heavens carefully and intently, but they will know one thing that we do not know today, that seems completely paradoxical to us when we say it out loud: You learn nothing about the heavens by observing them. The most false method of getting to know the sky and its movements is to observe it as one does today. — No, I am saying something completely twisted. But one must relate to the distortions differently than the good Christian von Ehrenfels, to whom I referred eight days ago, related to them. One will observe the sky, observe it more and more thoroughly and let it tell one its secrets. But what will these secrets reveal in the distant future? They will reveal what is happening here on earth. That is what they will reveal. People will observe the sky, but they will explain from what they recognize in the sky how plants grow on earth, how animals come into being on earth, everything that forms on earth, everything that lives and weaves on earth. The information that heaven reveals will provide enlightenment about this. It will no longer occur to anyone to ask heaven about heaven, but rather they will ask heaven in order to find enlightenment about the earth. And the most significant laws that one will learn about from heaven will be used to reveal the secrets of earthly existence. Old astrology, which is little recognized today in its original meaning and which has largely become amateurish, even charlatanistic, will be revived in a completely new form. Not only will earthly destinies be sought in the movements of the stars and in the laws of the heavens, but the laws of earthly life, that which lives and moves, will be explained in terms of the laws of the heavenly bodies. One will not know why salt crystallizes in cubes, why diamond crystallizes in octahedrons, and so on, before one explains that which has forms here on earth from the positions of the heavenly bodies. And the secret of the life of animals, plants and human beings will not be known as the secret of life until the movements of the heavenly bodies, whose effect is life, can be used to explain what lives and moves here on earth. The earth is explained from the heavens. Admittedly, what is known about heaven will take on a somewhat different form from what is claimed to be known today. The laws of the positions and movements of the heavenly bodies will be investigated. But then one will let oneself be inspired meditatively by what one investigates in order to enter into a relationship, so to speak, with the beings that live in the stars. One will let oneself be told by the beings that live there what one will need to know for life on earth.

That is a future prospect. You now know that in a similar way to how Copernicus, Galileo and Kepler, who, incidentally, still had old ideas flowing in their minds, tried to discover the laws of celestial motion by observing the heavens, and how this was continued in their spirit in more recent times, so Darwin, Lamarck and Haeckel tried to find the laws of earthly life. And what would be more natural here than to get to know the earth through the earth! You travel around, as Darwin did, you use a microscope, as Haeckel did, you rationalize, as Lamarck did, about the creatures of the earth and try to recognize the laws by which life on earth is governed. On the other hand, you can be considered a crank if you don't see it as a matter of course. The future will not see it as a matter of course at all! If you consider the straight, beautiful course of development that modern biology has taken from Darwin to Haeckel and to Haeckel's students, you will find that it has led to the formation of certain laws, especially about embryonic life. The so-called biogenetic law plays an important role, that in embryonic life, man follows the individual animal species. You know that I have often drawn attention to the biogenetic law. In order to find this, such observations were made in the hope of finding something about the life of living beings. We may say that the present time is again occupied with the dissection of these views, only that it is little noticed in lay circles. Copernican astronomy is already strongly doubted by individual more insightful people. And Haeckel's student, Oscar Hertwig, has expressed things in his last writings that are likely to call into question everything that the Darwin-Haeckel theory has brought to the surface. If you educate yourself from what is happening within the field of science, you get a different view than if you educate yourself only according to what is offered to the public in popular lectures by the usual lecturers – well, I dare not say Mauthner, how should I put it? Much is already happening in the actual specialized science, and what is given here as a future perspective is already being prepared. Only one will have to come to spiritual science, so that what is going on does not become confused, but really appropriate.

Now I must again say something that is paradoxical. By observing what is happening on earth, you do not learn anything about the earth; you will learn that one day when you read from the stars what is happening on earth. But what actually happens out there in space, that is learned through the observation of, for example, embryology and so on. One can treat this observation in turn as I have indicated before, that one observes the movements of the sky; one can enter into a relationship with the elementary beings that regulate these movements within the events on earth. Just as one will ask the heavens to explain the earth, so one will ask the earth to explain the heavens. As I said, it is still paradoxical today, but it will come, in some way it will come over this earth, that this correct view will take hold. Astronomers will establish biology by the means of their science, and biologists will establish astronomy by the means of their science. And a biology truly founded on the data of astrology will be spiritual science, and an astrology founded on the data of true embryology will be spiritual astronomy. When you consider this, you must say to yourself: Humanity does not follow a straight line of development, but moves forward, as it were, in waves, in a wavy line, up and down. And in order to prepare the right spiritual view that had to come, error had to arise, which consists in wanting to explain heaven by heaven and earth by earth in modern times. People lived under this impression.

But Goethe did not live entirely under this impression, not entirely. In a sense, Goethe had pre-Darwinized Darwinism, but his was a much more spiritual Darwinism. He did not just focus on the external sensory sequence of phenomena, but on the primal plant and the primal animal. And I have often referred to the well-known conversation between Goethe and Schiller, where Goethe, after they had seen how plants were viewed side by side at the botanist Batsch's in Jena, and Schiller found this unsatisfactory, sketched out the so-called primal plant with a few strokes. This picture by Goethe does not exist. In the introduction to Goethe's morphological writings in Kürschner's National-Literatur, which I wrote in the 1880s, I tried to trace this Goethean primal plant. You can find it there as I have traced it. Schiller, however, said: That is not reality, that is an idea. — Goethe said: Then I see my idea with eyes. He was clear about the fact that this was an intuition for him, an experience, not something thought up, something rationalized. And if you get to know Goethe that way, get to know him quite intimately, whether it is through his poetic endeavors in connection with his scientific ones, or whether it is the other way around, in his scientific endeavors in connection with his poetic ones – I have just interpretation of Goethe, one sees how Goethe does not feel quite comfortable explaining heaven by heaven and earth by earth, and how this principle of modern times is continually being broken through in his ideas. That is why it is so difficult to understand Goethe's theory of colors today, because what Goethe actually wants is an astronomical explanation of the secret of colors. And if you read Goethe's Morphology very carefully, you will see how certain things come into play that originate from the very beginnings of astronomy. This is particularly evident when you consider Goethe's essays on the spiral tendency of plants. Now, that would lead to details, which I can only draw attention to today; I just want to point them out.

Let us now raise the question: how is it that this more recent period, which we have been calculating since the clash of the Middle Ages with the modern age, since the advent of Copernicanism, Galileism, Keplerism, and which we have been following up to Darwinism, to Haeckelism, to Lamarckism, how is it that this time considers explaining the heavens by the heavens, the earth by the earth, instead of the earth by the heavens and the heavens by the earth? How is that? — It is due to a twofold seduction, in that Ahriman as well as Lucifer seduce people. In the Middle Ages, when things were being prepared, when people were heading towards Copernicanism, Darwinism, it was more of a Luciferic activity, it was Luciferic impulses that prepared that. And when Copernicanism had emerged, it was more of an Ahrimanic seduction. It is Ahriman who essentially lives in people by carrying out this reversal of people that I have spoken of. For ultimately, modern science is entirely under Ahrimanic influence. And Goethe sensed correctly when he felt that Ahriman was close to the person, to Mephistopheles, in modern times. For him it was less important to consider the relationship of Lucifer to man than that of Ahriman to man. His particular attention had to be directed towards this. The Luciferic influence was of less importance to him. For Faust is presented from the very beginning of the story as the man of modern times. The various aberrations of theology at the end of the Middle Ages stemmed from Lucifer. But Faust appears on the scene by placing the Bible under the bench and declaring himself to be a man of the world and a physician, that is, he wants to explain the earth by means of the earth and heaven by means of heaven, not as was the case with the old theologians of the late Middle Ages, who still tried, as a last atavism, to explain the wonders of the earth from the revelations of theology, that is, to explain them from heaven. In more recent times, Ahriman appeared at man's side. Those who felt this, but who were not imbued with the necessity, but only permeated with the fear of the devil, therefore blasphemed the Faust, who only followed the necessary impulse of modern times. And so the sixteenth-century Faust legend came into being, which has Faust burnt and consigned to hell because he falls prey to Ahriman. Those who still lived under the atavism of the Middle Ages gave this form to the legend, as it were. Goethe was no longer under the influence of the Middle Ages. Therefore he did not have his Faust burnt and consigned to hell. But he did pose the big question: What should actually be done?

Let us look at the matter quite specifically. What do we actually do when we explain the earth through the earth? Let us grasp it with an example that is perhaps a little removed from ordinary science and therefore perhaps closer to us. Let us take a myth or a piece of fiction and think of a commentator or an interpreter of the kind I have often criticized – you remember! Let us assume that such a commentator, an interpreter of a myth, a saga or a piece of fiction, steps before us and explains, as he says, the piece of fiction from the piece of fiction; he seeks the laws of the piece of fiction in the piece of fiction or in the myth. He can be very ingenious. There are indeed very ingenious interpreters of myths and poetry. But they all err, for one can never explain a myth or a poem by applying one's intellect to it. Oh, the things the interpreters of Hamlet have written in order to interpret “Hamlet”! And what have the interpreters of Faust written in order to interpret Faust! What have the theosophists done in order to interpret all kinds of myths! One can only get to the bottom of myths and the bottom of poetry if one knows how to direct one's gaze to where myths and poetry come from — from heaven. This again points to that future perspective. This is closer to us than to point this out in science. Myths are cited by illustrating through them, so to speak, when one has come to understand the great connections in the heavenly universe; one then allows them to be reflected through the myths, at least. And when one has insight into the cosmic laws that prevail, then one will not come to intellectual commentary skills in the face of poetry; because when one peels out of the myth and the poetry that what such intellectual commentators usually get, what actually occurs there? Yes, you can always have a certain image in front of you when a myth explainer or a poetry commentator appears in the way they do today. Something emerges, like the one who emerged in his bat form, really something bat-like and gray, in contrast to the living life that is in poetry and myth. There one also makes the acquaintance of Ahriman-Mephistopheles.

What I have just mentioned as an example could be extended to cover all the goings-on in science, although I am not criticizing science. I want to show you the necessity for it. Ahriman had to intervene for a certain length of time, otherwise the way people worked in the Middle Ages would have become one that would have allowed people to become lethargic all too easily. People like to have absolute peace, so the world admits the devil, who works and entices and, as a devil, must create - he tempts and entices and works. This intervention of Ahriman is necessary. And it is utter nonsense to have heard something about Ahriman and Lucifer and then ask: “Is this perhaps an ahrimanic influence? Is this a luciferic influence?” One must guard against this!

Goethe understood the role of Ahriman! But why did Ahriman have to play such a role in modern times? Why did Ahriman-Mephistopheles have to enter the sphere of man at all? We know that evolution proceeds in such a way that we have the so-called Lemurian time, the Atlantic time, our post-Atlantic time. We know that in the Lemurian time, the human I, that is, consciousness, was still quite inactive, still quite inactive; it is only just beginning here.

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But only gradually does man become enlightened about the I-impulse that lives and moves in him. Only gradually do people become clear about their position when the I dwells in their soul, about Lucifer and Ahriman. Only gradually do they become clear, people. If we visualize the principle that must guide the future era, it presents itself, schematically indicated, as pointing towards the earth to discover the secrets of heaven, and towards heaven to discover the secrets of the earth. If one does things the wrong way, if one does things in the sense of our time, then one does not find the secrets of the earth, but out of the earth comes, instead of the laws of heaven, instead of the secrets of heaven, which should come out, comes the Ahrimanic, which approaches man, which tries to approach man. It must be rejected, because what the earth gives must not be sought intellectually in the earth, but what it reveals for heaven. Lucifer comes from the cosmic space; he must go away. If he were to approach man, it would be that what is not found in him would be sought in the cosmic space outside: the secrets of heaven itself. This relationship must be understood.

Once upon a time, people had to understand how close Lucifer is to man. It has been made possible for people to understand this in a symbol that is much more than a symbol, in a symbol that points deep into the secrets of the spiritual world. If one wants to characterize what Lucifer means for humanity as a whole, one cannot make this more intimate than by presenting the matter in such a way that Lucifer approaches the powers of woman and, with the help of specifically female powers, influences the world, and man is then seduced by woman with the help of Lucifer. This symbol had to be presented to humanity, and it had to be there when the fourth post-Atlantean period began, when people should first understand the relationship between Lucifer and man, when they should feel it, sense it, become aware of it. There is no better way to become aware of the relationship between Lucifer and man than to study the beginning of the Bible, how the serpent approaches the woman, how the woman seizes her powers and thus begins the seduction, the temptation of the world. This significant symbol was the most effective for this fourth post-Atlantean cultural period, even though it had existed earlier. The mystery of Lucifer is contained in this symbol.

The fifth post-Atlantean period had to consciously enlighten man about the Ahrimanic-Mephistophelian mystery. Another symbol had to take its place. Just as the symbol of the Luciferic tempter of woman stands at the head of the religious book, which deals with the spiritual world, and man is thereby also seduced by the arts that Lucifer performs with the help of woman, so the counter-image had to arise in the fifth post-Atlantean period: Ahriman, who approaches man, initially seduces man, and with man's help, woman. Even if it was not so brilliantly achieved in the first part of the Faust epic, the deeply moving nature of the Gretchen tragedy is often based on the fact that just as Adam is seduced by Lucifer in a roundabout way through Eve, so Gretchen is seduced by Ahriman-Mephistopheles in a roundabout way through Faust. Necessity dictated that the World Book should be contrasted with the Book of Theology: the seduced and the seducer; the seduced and the seducer; Lucifer, Ahriman. The relation of Lucifer to woman on the one hand, and of Ahriman to man on the other. This is a deeply significant spiritual connection.

And therefore this world book of Faust, in contrast to the theology book, was really created out of an inner spiritual impulse. And the newer time is called upon to find the paths between Ahriman and Lucifer. For all the forces through which Lucifer works in the world are not the same as, but similar to, the forces through which he succeeded in seducing woman. All the forces through which Ahriman works in the world are similar to the forces with which he seduces man. And just as we correctly imagine the luciferic seduction that the Bible presents to us in the Lemurian period, so we must seek Ahriman in a place in the Bible that is no longer clear because the Ahrimanic secret in the Bible is not yet revealed in the same way as the luciferic secret. While we are placing the Luciferic mystery in the Lemurian time, we must, as I have often explained, place the Ahrimanic mystery in the Atlantean time. The Bible only hints at this, not with such a clear and radiant image as that of the temptation in Paradise. The Bible only says that the impulses that came into earthly existence caused the sons of the gods to take pleasure in the daughters of men. This is only a hint at what comes in as an Ahrimanic impulse.

Goethe's “Faust” already has a certain historical significance. And this historical significance lies in what I have tried to sketch out for you today. If we want to draw attention to what spiritual science wants to become and should become for humanity, we often have to express paradoxes today, express things that seem strange to many people. But it is true. When human beings will one day arrive at a state where their science will recall the original revelation by explaining earthly life from the secrets of heaven, when earthly science will be such that the deepest secrets of heaven can be recognized in the formation of embryonic development, then mankind will have found the right relationship to Ahriman and Lucifer, and then, in a certain way, that in humanity will be realized which is to be represented in our main group in the structure, in which the representative of humanity is placed between Ahriman and Lucifer in the right gesture.

We shall have to understand more and more deeply what is contained in Goethe's Faust. But we shall need an interpretation that is not dependent on authority. Those people who want to arrive at knowledge only by making, as a lady in our society once said, “a face all the way to their stomachs” in order to express their inner soul mood will not reach their goal. It was a lady who was not accustomed to speaking German and therefore made this linguistic error. But that is not the point; it was a correct description. She wanted to point out those people who lack any possibility of developing humor in their perception of the world. If one cannot develop humor, then under certain circumstances it can become quite dire. So it will have to be that one has to find one's way in the world in the way I have characterized it. Those people who only want to approach the things of the world in a sentimental mood will naturally prefer to be able to understand a work of art such as Goethe's 'Faust' in such a way that they can make 'a face up to their stomachs' at every line. But people who want to understand Faust will have to grasp it without authority. Then they will have to work their way through the contradictions, but working through the contradictions will offer the possibility of understanding. Something like the Prologue on High is no child's play! If one is too afraid of a certain irony and a certain humor towards the world, then one easily falls prey to the greatest humorist, who is a comrade of the one who confronts us in Goethe's Mephistopheles, who is more of a burden to the Lord than a prankster, who is a somewhat more dangerous spirit of the kind that can deny.

I would like to suggest that such things, which already occupy an exceptional position in the spiritual development of mankind, be grasped more deeply. For they are also a way of penetrating into the secrets beyond the threshold, where everything is different from this side of the threshold, where everything is such that one must already become familiar with it, that some things sound paradoxical, which are spoken out of the consciousness of those facts that lie beyond the threshold to the spiritual world. The present time does not want to know much about the secrets that lie beyond the threshold to the spiritual world. Most people today are indeed always convinced that we have come so gloriously far. Well, I don't know how far people will be able to maintain this conviction through our immediate time, which has come so gloriously far and yet only lives in the consequences of what it has believed through the centuries. But even if what is proclaimed from the other side of the threshold sounds paradoxical to many people today, more and more understanding must be formed for these mysteries of existence. And much of the beneficial development of humanity into the future depends on people finding understanding for what still sounds so paradoxical in so many ways.

It may still seem foolish to the world to say that the earth must be explained through heaven, heaven through the earth. He who looks into the compelling destiny of man, which reveals itself from beyond the threshold, knows that what appears so foolish and paradoxical to people is nevertheless wisdom in the sight of the spiritual and the world. And today it may be said without becoming immodest, because when one says it out of the consciousness of the spiritual world, one already has the necessary humility to be allowed to say it, because this humility already exists in the heart , although one may have to use strength to express what one would most like to express in a gesture of humility, in a gesture of the necessary strength, which might give the appearance of a gesture of arrogance. But only an Ahrimanic view could find fault with that, confusing humility and arrogance in this case. More about that another time.

We will soon depict the scene of the second part of Goethe's “Faust”, which precedes the final scene, which, as you know, has already been depicted. The scene begins with the holy anchorites:

Woods, they sway in,
rocks, they weigh on them,

Goethe calls it “Faust's Ascension” and the scene that now follows is usually called the “Entombment”. But we will begin where, in the broader sense, this entombment of Faust is depicted.

When one comes to the various parts of Goethe's “Faust”, one must repeatedly and repeatedly fall into a certain astonishment at the infinite depth that lies in the second part of Goethe's “Faust”, in particular, deep in that one is dealing with an objectivity in the representation of the spiritual world that can be justified by spiritual science. And it is remarkable that Goethe presented the spiritual world with such objectivity at a time when spiritual science as such did not yet exist. I do not need to dwell at length on the question that was once put to me when I gave a lecture many years ago on Goethe's “Fairytale of the Green Snake and the Beautiful Lily”, and a theosophical authority of the old school asked me whether I thought that Goethe knew everything that was said from the spiritual science to justify the deeper secret of the poem of the green snake and the beautiful lily. I could only reply whether the person in question believed that the plant also knows exactly what the botanist makes about it in order to be able to grow in the right way according to the botanical laws. When one hears such a question, one is usually aware of how clever the questioner feels. But if one thinks such a question through to its conclusion, then one realizes how endlessly foolish people often are, who think of themselves as being so clever. So we need not concern ourselves further with the question of whether Goethe, for instance, also studied spiritual science somewhere in the way we can study it today, even if objections can very easily be made from a point of view that considers this question. We want to go straight to the matter itself.

We are presented with three types of figures in addition to those familiar to us from the rest of the Faust legend. We are presented with three types of figures that have to do with the period of time that elapses between the death of Faust and the ascent of his soul into the spiritual regions. The first type of figures presented to us are the lemurs; the second type of figures presented to us are the thick devils with short, straight horns, and the third are the scrawny devils with long, crooked horns; both types of devils are “of the old devil's grist and grain”.

Now we can ask: What spiritual instinct, what deeper wisdom, would lead us to present these three figures in the Entombment and before the Ascension of Faust? This “Entombment” is introduced in such a way that Faust has grown old in his evolution, and, as Goethe himself stated, has become a hundred years old. So, at the beginning of this scene, we are dealing with the old, hundred-year-old Faust, who is still chained to Mephistopheles, but in such a way that Faust can now believe that Mephistopheles has become his servant. Faust has made the decision to wrest a piece of land from the sea, to cultivate this piece of land, and thereby create the basis for an area that will be beneficial to humanity, where this humanity, part of humanity, can develop in peace and freedom. This land is, so to speak, because it was wrested from the sea by Faust's labor, Faust's creation. It is to be made complete by draining a swamp that is there through a ditch, so that the air will also be purified, so that the health of the people who are to develop in peace and freedom will not be endangered by the polluting vapors of the swamp. Faust now believes that Mephisto has become his overseer in this beneficial work and commands the host that is to perform the last work. Faust has already gone blind, as was shown in the previous scene. So he does not see what Mephistopheles is doing on the external physical plane, and it is understandable that he later confuses the words “digging” and “grave”. While Faust is of the opinion that a ditch should be dug to drain the swamp water into the sea in order to purify the air, Mephistopheles has the grave of Faust dug by his lemurs. As a centenarian, Faust thus still experiences the deception, becomes entangled in the web of lies of Mephistopheles, who has the grave dug and, through the similarity of names, deceives Faust into imagining that a ditch is being dug.

There are already many secrets in it. I do not want to get involved in these things today, perhaps it can be discussed another time. But I would prefer us to make ourselves clear about the nature of these three beings. Right at the beginning of the scene, which takes place in the forecourt of the palace that Faust has built for himself, Mephistopheles appears, as already mentioned, as the overseer of the workers, whom Faust believes he has assembled, while Mephistopheles calls his lemurs. Mephistopheles characterizes the lemurs not in a particular scenic remark, but in the scene itself:

Come, come! Enter, enter!
You shivering lemurs,
Made of ligaments, tendons and bones
Half-natures patched together!

So they are described to us as creatures that are held together only by the ligaments that hold the limbs of the human body together, anatomical tendons and bones. So what is not even present in the human organism in the form of muscles holds these figures together, they are patched together out of it. They are not full-natured, not whole-natured, they are half-natured, since they only have what is not blood, not muscle, not nerve, but what tendons, ligaments and bones are. They are patched together out of it. Furthermore, they are characterized by the fact that they later express themselves in chorus. And what they express indicates two things to us. First, how they actually come to do a job there under the supervision of Mephistopheles; but at the same time, this also tells us something about their nature. The lemurs express themselves in such a way that one hears in their quivering tones:

We will help you immediately,
And, as we have half heard,
There is even a wide land,
We shall get it.

So the lemurs are also deceived at first: they have half heard that they are to be given a wide country. They are to dig the grave according to Mephistopheles' plan. But they have half heard and not fully heard that they are to receive a wide country. To this end, they bring sharpened stakes to work with.

Sharpened stakes, they are there,
The long chain for measuring;
Why we were called upon,
we have forgotten.

It sounds in their half-nature, which is patched together from tendons, ligaments and bones, there is still something that sounds and rattles from a call. But what the content of the call is, what they are actually supposed to do there, they have forgotten. They are truly characterized by this. One can say that they are there, but they do not know why they are there. They know half of it, why they are there, they have heard something, but they do not know what they have heard. They have heard a call, but they have forgotten it again. So there they are in front of us, these lemurs, and Mephistopheles immediately reprimands them. He says: “This has nothing to do with the wide land you wanted; only act according to your own dimensions, according to such dimensions as are appropriate for one who consists only of legs and tendons:

The longest one lies down lengthwise.

So the one lemur has to lie down lengthwise, and now he instructs them how to dig the grave.

In the next chorus of lemurs, we are told that there is still something in them of a half-remembered memory that they were once something like human beings, that they come from something like human beings:

How young I was and live and love,
Methought it was quite sweet;
Where there was cheerful sound and merry mirth,
There moved my feet.

— That is behind them, and only half conscious.

Now the treacherous age has struck me
With his crutch;
I stumbled over the door of the grave,

Why was it open just then!

So they half-remember that they come from dead people. Mephisto first tried to come to terms with them, he needs them first.

Now I ask you to remember that I have indeed said many times that we do not carry our physical bodies with us without further ado, and that we only discard them like an empty shell. It is not only our shell, I often said, it is our tool. It contains the forces through which we are connected to the mineral earth. Now I ask you to consider the following: we are, with our physical body, formed on Saturn, Sun, Moon and Earth, with what we now have between birth and death. Let us imagine all that has been implanted in us by Saturn, Sun, Moon and Earth, I would say, summed up and suggested by everything I am drawing here, and let us imagine that which is incorporated into the earth in that we receive an ego as a tool in the earth, that this ego is incorporated as a physical tool. Let us imagine that within.

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During the time on earth, our physical body again receives what was demanded of it on Saturn, what was formed during the time of the sun and moon. But because the I works in it, what the human being has not through Saturn, Sun and Moon, but only through the development of the Earth, is incorporated. This is the external physical expression of the I. From this, the I emerges in death. What remains of Saturn, Sun and Moon has no place in earthly life; it has nothing to do with the forces of earthly development. The physical forces of the evolution of the earth would never have produced our muscles; they had to be produced by the physical forces of the evolution of the moon. But during the evolution of the earth, the impulses of the ego did indeed produce the bones, and the bones only during the Atlantean evolution, through the salt deposits in the Atlantic Ocean, the ligaments, the tendons. All this is integrated only through the forces of the earth. In this way we carry the earth within us, in our bones, tendons and ligaments. The spirit of the earth lives in them. The same forces live in them that are present in all the mineral, natural or technical domains of the earth. In the composition of our bones, tendons and ligaments, everything that can arise from the mineral-physical natural and technical effects of the earth lives. When we now go through the gate of death, we leave behind our Saturn, Sun and Moon parts. These are destroyed by the fact that they cannot exist in the earth. Bones, tendons and ligaments must destroy the forces of the earth itself, regardless of whether the person is buried or cremated; this makes no difference, the special forces of the earth must destroy them.

Thus, because Faust has died, that which is subject to the special forces of the earth is handed over to the earth, to that earth to which all dead people are also handed over, insofar as they are made of bones, tendons and ligaments. A deep spiritual insight into nature is expressed in this formulation that Goethe gave to this scene, an infinitely deep knowledge of nature! For one should not believe that one has exhausted what remains of us when one says: Well, the physical body falls away from us, and our soul — as we have always described it — continues into the spiritual worlds. — No, there are secret spiritual forces in the whole physical body that remain on the earth. The earth can only retain that which it has produced itself, but it retains only the forces from bones, tendons and ligaments. Bury the human being and let him decay, burn him - in the earthly body itself, despite decay or burning, what remains for all future is always present in the forces in bones, tendons and ligaments! We hand over our skeleton, so to speak, to the earth, and it remains there until the earth itself has reached the goal of its evolution. Our skeleton is taken up by the skeletons of all those who have died before us, and enters into the community of those who have died before us. It would be a superficial view to say: “Everything is transitory here.” Only the form is transitory. The forces that prevail in them are contained in the earth's activity. And if you take the physical forces at work on earth today, if you look straight into the earth, the forces in it that have come about because people have been buried in the earth, or because they have somehow been destroyed, their bodies have somehow been destroyed. The forces that formed the human being are now in the earth, working in the interior of the earth, they are there, they are preserved.

So we can say: Mephisto is initially faced with the task of dealing with the path of the physical body, with the path, with the paths that the physical body wants to take. - That's where he needs the lemurs, I would say, who are not ghostly, but under ghostly beings, phantom beings that are always united with the earthly body as the remains of dead people. He needs them.

Do you know what would happen if what has been ours since Atlantean times were to disappear in our bones, tendons and ligaments? Even today the earth would be close to it, and it would soon be more likely that all people would be born with so-called “English limbs,” with weak and powerless limbs. People would be born rickety, because the earth only has a certain amount of the strength that lies in our bone movements and tendon development. And what we give back in death always goes into later human bodies in a mysterious way. Otherwise, people would be born rickety. And if one is born rickety, it is a sign that one has not entered into a right relationship in one's total karma with those forces that the earth gives again and again and again, and receives back again and again from the bones, tendons and ligaments of humanity.

Thus an infinitely deep, spiritual thought of nature is expressed in the fact that Mephisto has summoned these underworldly spectres, these pure phantom beings, in whose ranks Faust's phantom also enters. We must, of course, grasp the scene quite spiritually. The interpreters of Faust always believed that there were bone men walking around. But they are only the forces that lie in the bones, tendons and ligaments, the supersensible forces. The scene is to be grasped entirely spiritually, only through spiritual vision, in the manner of spiritual vision. These lemurs have what is in man in that he has an I. But the I is outside. But the I is outside. So all the qualities that only came in through the I are gone, are only half present, only echoes. Therefore they are there and also not there. We human beings are only there when we send our I into our bones, tendons and ligaments. They no longer have that. We only understand what we have heard when we send our ego through our bones, tendons and ligaments. They only have the echo; they hear and do not know what they hear; they have heard a call and have only half heard it, have forgotten it because the memory lies in the system that is put together by bones, tendons and ligaments. So, because Mephistopheles first has to deal with the paths that Faust's physical body takes, he, who is a spirit but wants to assert his rights on earth, naturally comes into the necessity of having to deal with the lemurs, as they are meant here, because from them he could snatch the spiritual part of Faust's physical body. After all, the physical body is also based on a spiritual one. He could grasp this spiritual.

Now, to understand the whole, let us recall something we can find in the chapter of the book 'How to Know Higher Worlds?' where the Dweller of the Threshold is mentioned. There you will find that when a person undergoes higher spiritual development, the individual powers that are otherwise united in him in ordinary human knowledge, diverge. I characterized them there according to their abilities. Will, feeling and thinking go their separate ways, each becoming something in itself. Mephisto, who remained behind on the lunar evolution with his own nature, was still familiar with the lunar evolution. That is how you have to understand him. He, Mephisto, is familiar with the lunar development in his practical view of life. But even in the atavistic view of the moon, the limbs of the human being were still separate and not yet united by the ego. So if Mephisto, in his way, wants to grasp the spiritual essence of Faust, he must actually grasp it in its threefold nature. He must grasp it as the spiritual essence of the physical body; there he must deal with the lemurs. Then he must want to grasp it as the second link in the etheric body, which separates soon after death. He is familiar with that, so he must want to grasp it. And then he must want to grasp it in what passes over into the spiritual world and has detached itself from the etheric body. What has been united through the ego does not yet correspond to his realm; he is not yet at home there, Mephisto; the separateness still exists. So he must instinctively attach importance to achieving what the spiritual is of the physical body; there he must let the lemurs work. Now, because he only knows the soul in separation, he wants to catch for himself - he does not know what - the etheric body, which leaves the human being through the lower limbs. So he puts the Dickteufel there to catch the etheric body for him. Then - he does not know how it should be. Perhaps he can grasp Faust's spiritual essence at the third link, at that which wants to ascend into the spiritual world? That is where he places the Dürrteufel. And so he wants to grasp Faust's spiritual essence. But he must, I would say, with devilish instinct, bring together the threefoldness that can convey to him the physical body directly in its spirituality – etheric body, soul-spiritual –.

Etheric body - you see, physics cannot quite cope with the ether that is present because the ether has a strange property that distinguishes it from ordinary materiality. It is not heavy, it has no weight. The usual gravity of the earth cannot hold the ether. Mephisto wants to hold it. He wants to hold it through spiritual beings. Because the ether has already become spiritual, it should also be held by spiritual beings. To do this, he needs the thick devils, who, as spiritual beings, have a certain heaviness. They must therefore be thick-bellied creatures with huge, thick bodies – small, of course, because if they were towering, they would reach too far into the upper regions. They must be designed to be small and stout, their spiritual nature must be earthly, their spiritual nature must be such that it can sustain on earth that which seeks to fly spiritually.

They must therefore be small and stout, and everything in them that is the physiognomic expression of humanity must be clumsy. They must have enormous strength in their somewhat stocky bodies. Therefore, the limbs that are more spiritualized are small; in reality they would have to have small hands, stumps, arm stumps. It is difficult to portray, can only be portrayed if the actors make every effort to move only the lower part of the arms; of course, this must be practiced and learned. But the nose, too, is difficult. It is developed, the nose that has become a horn in the devils, it is difficult; so it is, together with the forehead, the heavy organ that does not connect man with the air, but that works and is formed by its own weight.

Mephisto needs such creatures to be able to hold back the etheric body, which we know takes a different path because it is not weighed down by the earth, in the rest of the earth. He must therefore hire them so that when the etheric body appears from the lower regions of Faust's body, they can grasp it. Therefore he hires them:

Fresh meat! Double your step,
You gentlemen from the straight, crooked horn,
From the old devil's grist and grain
You bring the hellish maw at the same time.
Hell has many a maw! many!
According to rank and dignity, she devours;
But in this last game, too, one will

Canines gape; from the gorge's vault
The fire stream wells up in rage,
And in the boiling smoke of the background
I see the flame city in eternal glow!

This is, of course, the same flame city that appears in Dante!

The red surf... and so on.

Here they come, the fat devils with short, straight horns! He now describes them:

Now, bloated villains with fire cheeks!

So they are in the state in which the lunar creatures still breathed fire. They are “pot-bellied villains with fire-cheeks” who “are really fat from the brimstone of hell”.

Block-like, short, never moving necks!

So everything is immobile; mobility is already semi-spiritual. They are all clumsy and awkward, all so that they force the spirit into heaviness, because they are supposed to hold the light ether. And there he posts them:

Here below lurks, whether it glistens like phosphorus:

- whether the etheric body comes out, which they are supposed to catch —

That is the little soul, Psyche with the wings,

- he sees it as the soul! —

You pluck it out, and there is a nasty worm;

So he wants the etheric body in the form of a dragon, doesn't he.

With my stamp I will seal her,
Then away with her in a fiery whirlwind!

He says very aptly now, by placing the devil's advocate there:

Pay attention to the lower regions,
you windbags, that is your duty;
Whether she likes to live there,

You can't really know.

How should he know, since he has the three members of the soul; he does not really know what to start with!

She likes to be at home in the navel,

That is the region where the etheric body must leave the person first.

Take care, for she will wipe you out there.

So there we have the fat devils with short, straight horns who want to try to shape the spiritual so that it develops earthly heaviness.

Mephisto wants to conquer the third part through the Dürrteufel. They must be very thin guys, again difficult to represent! Very thin, and all spiritual, so nose and forehead together to a horn united, which overcomes the matter as possible, in devilish way overcomes, so crooked and long, because they should achieve it, to become quite spiritual, to overcome the earth heaviness completely. Therefore, they are “Firlefanze”, as spinning tops, move quickly like spinning tops. They must now be employed to catch that which goes into the spiritual world - the third. So they are supposed to chase after the forces that develop precisely out of heaviness, so to speak. That which they are not supposed to get into the heaviness of the earth, they are supposed to develop, like a spinning top, counter to the heaviness, through their long, flexible limbs, which should actually grow out of them. That is how they should develop. That is how Mephisto sets them up:

You winged giants of Firlefanze!
Reach into the air, try without rest;
Arms straight,

— straight means long in this case, that they become thin and long.

The arms are stretched, the claws are sharply pointed,

– so long claws instead of fingers come out –

so that you can catch the fluttering, the fleeting.

– the soul that goes to the spiritual worlds –

She must feel ill at ease in the old house,
And the genius

- in contrast to the etheric body: the genius, which is always soul-spiritual -

And the genius, it wants to get out right at the top.

There you can see how, according to the way man is constituted, the function of the lemurs on the physical body, the thick devil on the etheric body, the dry devil for the spiritual-soul is sharply, clearly outlined!

Now the heavenly host is approaching, the heavenly host, that is, the beings who belong to the spiritual worlds. And the matter is presented in such a way that none of those who can serve Mephisto – the lemures, the thick- and scrawny devils – achieve anything. The heavenly host is coming:

Follow the messengers,
heavenly relatives,
slow flight;
forgiving dust,
animating dust;
to all natures
friendly traces
work in floating
its dwelling train.

These are beings that have not experienced the earthly either, but do not claim to have an effect on the earthly sphere, but only on the spiritual and mental aspects of the human being. Mephistopheles is out of place, he has remained a ghost, a moon ghost, and has an effect on the earth. They have remained in their own sphere. They must therefore appear to him as beings who have not even become human, but are still pre-human, immature, less than children.

I hear discordant notes, nasty strumming,
From above it comes with unwelcome day;
It is the mischievous, girlish banging,
As sanctimonious taste may love it.

And so on. Of course, Mephisto is well aware of the close kinship between him and the angels as spiritual beings. They have both remained spiritual beings. That is why he calls them devils in his own way, but devils in disguise.

They are devils, but in disguise.

Now the battle begins between the host of angels and the demons and goblins down there who are striving for Faust's soul. Mephisto is standing there and must take part in this battle. He instructs his devils because he senses something. What does he actually sense? Yes, he knows the trinity as a soul quality. But that is not capable of grasping the I-unity. He does not believe that in Faust the I-unity is so strong that it holds the trinity together. That is his great error. While he is actually always talking about the trinity of the soul, the unity of the soul is asserted at this moment from the spiritual world, holding everything together. If this unity, this unity of the ego, were not there, the lemures would be able to draw the soul of the physical body to themselves, without it having remained connected to the whole world, to the whole cosmos. The Dürrteufel would be able to grasp the soul, the genius. But because they are held together by the ego in the human being between birth and death, each one goes its way: the body to the earth, the etheric body to the etheric region, that which is soul to the spiritual region, but they remain destined for each other. There remains a connection. And as soon as the connection, which is brought about by the character of the ego, is there, the devil can do nothing. But he is positioning himself quite correctly.

Why do you cower and flinch? Is this the custom of hell?

— the thick-skinned and scrawny devils sense that a different element is coming.

So stand firm and let them scatter.

They scatter roses, namely, as a symbol of spiritual love coming from above.

To his place, every Gauch!
They think, with such flowerbedecking
They can snow in the hot devils;
That melts and shrivels at your breath.

Now they begin, because he commands them:

Now blow, Püstriche! —

Now they blow away the love torment that surrounds them. This is a hot glow for them, which they cannot endure. Now they blow, but they blow too hard because they cannot find the right measure. They have not been taught about what is formed through the evolution of the earth.

— Enough, enough!....

That you never know the right measure!

He also only knows them insofar as he observes them on earth; he does not know them from his own nature, the right measures. But because he was with Faust for so long and saw what Faust needed, he recognizes the measures of men again for a while.

— Enough, enough!
Before your breath the whole flight pales. —
Not so violently! Shut your mouths and nostrils!
Truly, you have blown too strongly.
That you never know the right measure!
That not only shrinks, it browns, dries, burns!
It is already floating along with poisonous clear flames;
Brace yourselves against it, press close together! The strength goes out! All courage is gone! The devils scent the flattery of strangers.

To him, love is only flattery, he turns everything into something purely selfish. And so we see how, through this struggle that unfolds here, how in the imagination – for the whole thing takes place in the imagination of Mephisto, who for a while transports himself back to his old time on the moon – how, for the imagination of Mephisto, the possibility presents itself that he could have the soul in its trinity, while it was actually snatched from him by the unity.

The interesting thing is that in this scene in particular we also find an awareness of the inner spiritual evolution of humanity. Think of what I have often said, that only a certain narrow-mindedness can believe that as far back as people go, they have always looked the same; so spiritually, one imagines the Romans, Greeks, Egyptians, all more or less the same as present-day people, while great developments have been undergone. People who only think about the last few centuries know nothing about what human beings have gone through in the course of the centuries in evolution. But spiritual beings notice this because they look at things spiritually. And so it is so wonderful that we can see from Mephisto's words here to Faust precisely what he, Mephisto, who is of course an old fellow, has gone through the whole evolution of the earth — you know how he says at one point that he once found “crystallized human race”! — yes, Mephisto sees how it has changed:

The body lies, and the spirit seeks to flee;
I quickly show it the blood-written title.

So, what does he actually want? Faust has died. He wants the soul, of which he only recognizes the trinity. We remember that Faust made a contract with Mephisto, even written in blood, a contract. What does Mephisto actually want, MephistoAhriman? What does he want? He wants to invoke his contract. If he shows the contract at the moment when the soul comes out, he believes that the soul cannot escape him. Well, I would rather not speak further on this point in view of some contemptuous words that have been spoken in this troubled time. Since our friends are already being accused of not thinking clearly about contracts, I do not want to develop a contract theory now that could be exploited in turn. Perhaps it could even be said, if I do not take the side of Mephisto in this scene, but rather the side of Faust: Faust would be a real Pan-Germanist in terms of his view of contracts! I do not want to talk further about the plight one could get into, because either one would have to take sides for Mephisto-Ahriman, or one would expose oneself to danger because Faust does not go into the blood-written title, to chalk this up to us as a pan-Germanistic view. So we prefer to remain silent about all the deeper wisdom that would have to be developed if one were to talk about Faust and Mephisto's contract. Let's leave it!

But evolution with its inner meaning comes to us in the words of Mephisto, who points out that times change and with them the impulses that are in the development of humanity. In the past, when the old times were there, he still understood quite well how to catch souls – today we call it superstition, but we know that they were somewhat clairvoyant times. Then the souls were still easily accessible in their trinity; then he could still catch the souls if the matter was well prepared – and after all, he prepared them quite well in Faust. But now, as the fifth post-Atlantic period approaches and the unity of the soul is being established through the ego, he has not yet undergone his full training.

But unfortunately we now have so many means
to withdraw souls from the devil
we come up against the old ways,
we are not recommended

The little people never sense the devil,
even when he has them by the collar.

There he is, but he is not recommended. And so he gets the helpers he needs, who he believes can help him get what he wants: the soul in its trinity. But the fact that it no longer exists in its trinity, in its original form, allows it to slip through his fingers.

It is a curious thing with this Mephisto-Ahriman. The beings that belong to the spiritual world come down into his spheres, and - yes, he actually falls in love with these beings. Goethe quite rightly describes a love scene between Mephisto and the angels. The devil has understanding. And a love affair between Mephisto and the angels is truly an absurd love affair, that is what Mephisto also calls it, it is truly an absurd love affair. But how is it that this absurd love affair can still affect him? That feelings of love arise in him at all? If he had not lived at Faust's side for so long and wanted to beguile Faust by stimulating such feelings in Faust in a particularly enticing way, they would not have crossed over to him. And so here again you have a deep wisdom, a wonderful wisdom. The devil actually has no erotic or other love in the earthly sense. He doesn't have it. Love affair is of course absurd for him, because we know that the earth is the cosmos of love. He is from the cosmos of wisdom. But he is out of place, he wanders around on earth and always wants to incorporate the earth into his realm. This means that he repeatedly finds himself in a position to incorporate into himself qualities that are developed on earth and that no longer fit his nature. In order to gain a soul, he must prepare this soul for the devil, that is, make it suitable for the qualities that Lucifer implanted at the beginning. But in doing so, he himself becomes infected by these qualities and once again makes himself incapable of keeping this soul. You see here in the big picture what happens on a small scale. Imagine that man is also capable of arousing passions, but if he develops them to a certain point, they destroy his organism at the same time. So you can only do it to a certain point. The devil must, as it were, vampirically absorb human qualities into himself so that he can arouse the passions in Faust. But in doing so, he destroys his own true devilish nature. This is how the absurd affair with the angels comes about, and he becomes inattentive and does not even realize that the angels are snatching his soul away. This darkening of consciousness, this transition of consciousness into the subconscious, had to occur in him.

Since we will have the performance today, I cannot say more. I think that enough has been said for the time being to convey a little of the understanding of the trinity inherent in this scene. I think we see, especially when we devote ourselves to such a contemplation, how infinitely deep that is of which Goethe says that he has secretly incorporated it into the second part of 'Faust'.

Those people who were able to evoke in themselves the idea that spiritual wisdom is at work through the evolution of humanity, that it has only receded somewhat in our time, that this spiritual wisdom often only a shadow in all kinds of legitimate or illegitimate occult societies, such people, as isolated individuals, always knew what profound wisdom is contained in Goethe's “Faust,” real wisdom, concrete world wisdom. That is why they have expressed themselves in this sense. And one such man dedicated a short poem to the memory of Goethe at the Feast of St. John in 1880, a poem in which he wanted to express how much he felt at one with him in spiritual wisdom, a man who, due to the erudition of the materialistic age, actually had very little of Goethe in him, very little of substance. And since spiritual science had not yet been born when this man wrote, he only had a vague feeling that this spiritual science lives in Goethe like an instinct. The Faust commentary that he wrote as a result, Oswald Marbach, did not become significant. But in the poem that he dedicated to the great mason's wisdom festival, the Manenfest, to the manes of Goethe — as one used to say in the past when speaking of the immortal part of man, the Manen, the same spirit lives that lives in the Manas – it shows that, as it were half-consciously only in lonely souls, there was always the connection with the great that lived in Goethe's poetry. And so he, who felt connected with the Manes of Goethe, with the individuality of Goethe, says at the Feast of St. John, the masonic feast in 1880:

To you, brother, father, exalted master!
To you, to whom we now, for over a century,
As a sign of our most loyal love in the alliance of free spirits,
We extend our tightly entwined hands; —
To you, the greatest of spirits and the freest of the free!
To whom we aspire to be like; —
We consecrate ourselves to you! We consecrate our sons to you,
That our building may one day be crowned with perfection!

You have striven as we have; but your striving
For self-knowledge, which leads to wisdom,
Was always inspired by the most vital life,
By strength of the creator, which proceeds to action,
To works that lift themselves up to the light,
Around which the splendor of beauty spreads eternally:
You wrestled with God like Israel,
Until you, as victor, conquered yourself!

What mysteriously unites us with you
Will not be revealed to the uninitiated by a single word;
But let it be proclaimed loudly before all the people
Through the purest love, tireless deeds,
Through clear light that ignites spirit in spirit,
Through eternal life's evergreen seeds. —
Onward, O Master! Wherever You have gone,
We follow You with the most ardent longing.

May there come a time again when such words may and can be truth!