From Images To Thinking

From Images to Thinking
David Mitchell Waldorf Publications

Waldorf Journal Project #17 Compiled and edited by
DAVID MITCHELL
IS B N 978-1-936367-71-9
Waldorf Publications at the

Research Institute for Waldorf Education
38 Main Street
Chatham NY 12037 9 781936 367719
Waldorf Journal Project #17
Compiled and edited by

DAVID MITCHELL
Happiness is a butterfly which, when pursued,
is always just beyond your grasp, but which,
if you will sit down quietly, may alight upon you.
– Nathaniel Hawthorne
Printed with support from the Waldorf Curriculum Fund
Published by:
38 Main Street
Chatham, NY 12037
Waldorf Journal Project #17

Title: From Images to Thinking
Editor: David Mitchell
Translators: Helen Fox, Brigitte Knaack, Nina Kuettel,
Margot M. Saar, Ted Warren
Layout: Ann Erwin
© 2011 by AWSNA Publications, reprinted 2015
ISBN #9781-936367-71-9
Note: The Rudolf Steiner Bookstore has published a booklet of

Eileen Hutchins’ lectures entitled Observation, Thinking, the Senses.
Contents
5 Foreword
7 Children Learn in Images

Rosemary Wermbter
11 The Fairy Tale of the Crystal Ball

Christianne Brown
30 Interpreting Fairy Tales

Rudolf Steiner
51 How to Create, Tell, and Recall a Story

Rudolf Steiner
56 The Secret of Children’s Pictures

Armin Krenz
61 Research into Resilience

Christof Wiechert
66 Resilient Children: First Food or Fast Food

Katherine Train
69 Why Waldorf Works: From a Neuroscientific Perspective

Regalena Melrose, md
75 The Senses
Eileen M. Hutchins
80 The Training of Observation

Eileen M. Hutchins
Contents
83 Observation and Thinking

Eileen M. Hutchins
89 The Activity of Thinking

Eileen M. Hutchins
103 An Education for Our Time

Christof Wiechert
120 A Bold Step Forward

Andreas Neider
125 Internet Crutch

Mathias Maurer
Foreword
The Waldorf Journal Project, sponsored by the Waldorf Curriculum Fund,
brings translations of essays, magazine articles, and specialized studies from
around the world to English-speaking audiences. This seventeenth edition begins
with an essay about how children learn in images and then follows with articles
about fairy tales and stories, and how a teacher can present them to the children.
Other essays discuss the resilience demonstrated by children and how

children benefit from Waldorf education from a neuroscientific study as viewed
by a medical doctor. Several essays from Eileen Hutchins follow addressing the
senses, how observation can be quickened, and how this pertains to thinking.
The final three chapters are contemporary essays about our modern life.
We hope that this Journal will help teachers and others gain insight into
the seeds of Waldorf education. For those not interested in downloading the
material, spiral bound copies are available from:
Waldorf Publications
38 Main Street
Chatham, NY 12037
by phone at: 518/634-2222

or by e-mail at: robin@waldorf-research.org
The editor, David Mitchell, was interested in receiving your comments on

the material for this publication during his lifetime. We at Waldorf Publications
are interested, in the spirit of his limitless interest in research from the field and
in the news, in hearing from you. We would also be interested in hearing what
areas you would like to see represented in future Journal projects. If you know
of specific articles that you would like to see translated, please contact Waldorf
Publications.
– The Editorial Staff
Waldorf Journal Projects
5
Children Learn in Images
Why Waldorf Schools Put so Much Emphasis on the Concrete
by Rosemarie Wermbter
translated by Nina Kuettel
“Can God make a rock that is so heavy that He can’t lift it?” This difficult
question was asked by a five-and-a-half year old boy. He had come into the
“philosophical age” shortly before formal schooling, and had begun to question
the world with many “whys.”
Preschool age children do not have any abstract concepts available to them
for philosophical questions. In their place, a concrete picture arises. Reality
must be perceivable. If a mother says something like, “If he doesn’t come soon,
I’ll see red,” the child will look around for something red. A child will listen to
the same short fairy tale over and over again because he always experiences it as
something new. He lives in the present.
A year later, he is standing before a tree. Suddenly, he closes his eyes and,
after a while, proudly announces: “I can still see the tree.” Or, another time:
“The man who was here this morning is still in my head.” He has discovered that
now an inner image can form without any outer cause. New capabilities that
wish to be activated are at his disposal. They are the same forces that previously
structured his body and internal organs, predisposing their forms and functions.
After the change of teeth, the only organic activities these forces are responsible
for are further physical growth and maintaining life processes. Therefore, a portion
of these growth forces (Rudolf Steiner described them as Bildekräfte are freed for
other tasks. Now, however, they structure and form in the mental domain.
The imagination wants to be addressed with images.

In school one meets the needs of imagination by teaching, wherever
appropriate, using clear, descriptive images in order to address the forces of
7
imagination and fantasy. It may begin with little things. For instance, a first grade
teacher might ask the class to put a padlock on their mouths instead of being
content with “Be quiet!” But, above all, the teacher will familiarize the children
with the most important pictorial world there is: fairy tales. Every folk group
on Earth has its own rich treasure of fairy tales. The “building blocks” of these
stories come from the real, everyday world known to the children, but they
do not follow the same rules. They point to an imaginative world behind it all.
All the dangers, tests, and triumphs are representative pictures of the tests and
dangers that a soul must pass on its way to a more spiritual world. In this world
justice prevails, and the good is victorious.
If a teacher is interrupted with: “There are no such things as giants and

gnomes,” it is usually enough to point out the incontrovertible fact that there are
such things in this story. Sometimes one must emphasize that they cannot be
seen with our normal, everyday eyes. Generally, curiosity to know what comes
next will win out. If the children are able to slip back into listening (and this
lengthier listening time is also an ability that must be slowly cultivated), then the
question of believability is soon forgotten.
The so-called “nature stories” have a different function. As a kind of

precursor to geography, they tell of rocks, plants, and animals, not in a clinical
way, but rather more like fables in which something of their being is expressed.
For example, if a daffodil has a conversation with a violet, one can imagine that
the daffodil in its yellow splendor feels very much superior until the little violet
shyly points out that the daffodil is completely dependent upon its pantry, the
bulb, whereas the violet bravely stretches out its tender, little roots into the
ground! In that way the violet knows all about what goes on in the earth; that is
something the daffodil cannot possibly know. One can be sure that from then on
the daffodil and violet will be looked at with totally new interest.
Reprimands, corrections, and all moral education are most effective when
presented packaged in a story. Perhaps a child has done something wrong; now
the event passes through his mind one more time, as if someone else were the
wrongdoer. He can now look at everything from a distance, objectively, and the
corrective experience will regulate itself. Of course, storytelling is only one part
of the wealth of moral teaching that can take place.
Rosemarie Wermbter 9
The will is educated by doing.

One always tries to lead the children into a new area of learning by first
engaging their will through their own activity, making sure their feeling nature
is included, and, finally, allowing their understanding to awaken to what is being
presented. In this way a child will gradually take part in the things they can do
and what they know, as a whole person.
A few, small examples: When teaching writing, again, it is pictures that

are put to use; but this time they are pictures that incorporate the forms of the
letters of the alphabet drawn on the blackboard by the teacher. The first graders
copy the drawings, discover the letter forms, and then “take the forms into
their bodies” by first walking the forms on the floor, then drawing them in the
air or with their hands on paper, before they ever take up a thick pencil. Such
consciously led movements, guided from the inside out, now belong to the
newly gained abilities that were previously practiced through form drawing.
But some students have long known the alphabet letters. A teacher is
consoled: “But now I can do them right.” They no longer appear as random
symbols, but rather have an understandable origin.
With arithmetic, it is the feet, and also clapping hands, that first come
to know the ever lengthening times tables. If it is structured rhythmically by
emphasizing every second or third step, for instance, one gets the times tables
that are later committed to memory. The operations of arithmetic are introduced
so that, for instance, in addition, one starts with the whole sum, which is divided,
thereby allowing something to be given away. A different mental gesture is
associated with this than when part after part is piled up.
Cultivating memory requires special care. That means it must be

challenged and trained. After all, it is memory that safeguards our personality,
the I-consciousness. In a time when everything is stored and retrievable, the
memory is almost always neglected.
The world speaks through the teacher.

Whatever is learned or told, it is the teacher through whom the world
speaks. The teacher will very naturally become the responsible authority in all
matters. This does not mean an ordered or forced authority, but rather one that is
loved and also needed. At this age, out of healthy egoism, children are searching
for people they can respect and admire, whose judgments they can appropriate
for themselves, whose feelings they can “borrow.” They need this orientation
not only to become knowledgeable, but also for their moral and aesthetic sense.
Children are overburdened if they are expected to make decisions prematurely.
A small scene: A mother wants to be especially solicitous and asks her

daughter every morning: “What do you want to wear today?” One day her
daughter stamps her foot and yells: “I don’t want to always have to say what
I want to wear!” During another incident, after the mother has reprimanded
her child for something, she hears, to her surprise: “Why didn’t you tell me I
couldn’t?” While in the first seven years, the children want a good role model
that they can imitate, now they desire an authority figure whom they can follow.
Of course, guidelines that go by age apply only in a very general sense, and
are always adjusted according to individual needs. However, today one notices a
decided tendency toward “always earlier.” One of the reasons for this is the social
conditions and civil environment that require awareness and independence
from children already at a very early age. Another reason is the opinion that
early schooling benefits educational progress throughout the school years.
The opposite is true. Early learning happens at the expense of forces that still
should be in use for building up the physical body. Granted, the damages are not
immediately apparent. And the cognitive abilities are brought into an illusory
bloom that disappears in the upper grades and cannot connect itself with the
whole person. – from Erziehungskunst, April 2010
references:
Rudolf Steiner: The Education of the Child in the Light of Anthroposophy, GA 34,
Dornach 1987.
_____. Education of the Child, GA 294, Dornach 1990.
_____. Education of the Child, from the Lectures, GA 295, Dornach 1984.
About the Author: Rosemarie Wermbter was born in 1921. A certified librarian,
she attended the teachers training course for Waldorf schools, and from 1950
was a class teacher at the Uhlandshöhe Waldorf School in Stuttgart, Germany.
Later, she supervised the library for the teachers training seminar and helped
publish the Lehrerrundbrief, a monthly publication for Waldorf teachers.
The Fairy Tale
of the Crystal Ball
A Path Toward a New Thinking
by Christianne Brown*
translated by Brigitte Knaack
A fairy tale’s authenticity can be measured by its potential to charm and

captivate, but also by its potential to evoke rejection. An intuitive awareness
of quality and a sensibility to the precious gem buried underneath the
fairy tale’s simple appearance make us receptive to its message, whereas
the intellect’s inability to think in images may be responsible for a lack of
appreciation and understanding. Some modern editions of fairy tales with their
corruptions of traditional texts give evidence to such lack of understanding.
An unacknowledged fear of the inner realm of the spirit appears to be the main
reason for our helplessness in relation to images.
Poems are like painted windowpanes!

In gloomy dark the church remains,
If from the market place you view them:
That’s how the dilettante peers through them.
Therefore, his mind is glum and shrouded,
And all his life his eyes are clouded.
But if you care to come inside
To greet the holy chapel here,
You’ll find its colors bright and clear.
Each ornament, each chandelier
Is flooded now with precious light.
God’s children, come and claim the prize.1
_____
*Several attempts to contact Christianne Brown have failed. I would appreciate an up-to-date
e-mail address from anyone who knows her. – Ed.
11
Johann Wolfgang von Goethe’s metaphorical characterization of the poem

may also be applied to fairy tale images: They are like “painted window-panes,”
whose beauty does not shine forth unless they are illumined by the light of the
interior. If modern human beings were to enter this inner realm, they could
discover entirely new spiritual perspectives for themselves and for the world.
Where does the fairy tale lead us?

Its path leads us out of the “parentally” guarded world through temptation
and error toward truth, through fear and peril of death into a new realm of life.
In superior style the fairy tale takes the hurdles placed by the limits of modern
consciousness of space and time. In this respect the effort to gain a deeper
understanding of fairy tales can become an exercise toward a spirit-filled
expansion of our physical-material consciousness.
To reflect on fairy tales is to reflect on images—on images that have

been experienced, not just invented. These images have their origin in the
ancient mysteries of ancient peoples, taught and experienced in the so-called
“academies” of antiquity. The purpose of these mystery schools, whose wisdom
echoes in myths and fairy tales, was human self-education. Like any good
teacher, the fairy tale accompanies the human soul from the unconsciousness of
its instinctive state toward the consciousness of its thinking state, guiding and
strengthening it thereby for a future worthy of human beings.
Whether as the result of diligent scientific study, or whether

instinctively, when imparting their wisdom, the Egyptian sages do
not use written alphabetic characters, which are imitations of voice
and speech, for expressing their teachings and principles. Instead,
they draw pictures, and in their temples they record the thought
content that goes with each separate thing in hieroglyphic pictures,
so that each picture is the embodiment of a specific content of
knowledge and wisdom, an object and an integrity that transcend
explanation and discussion. The content is then elicited from the
picture and expressed in words, and the reason is found why it is as it
is, and not otherwise.2
The fairy tale of the crystal ball does not merely tell of enchantment—it
enchants! The listening soul, spellbound by the fascinating chain of events, is
Christianne Brown 13
drawn into the magic ring that encircles beginning and end of the tale—opening
with the figure of the enchantress, mother of three sons, and closing with the
figure of the enchanter, father of the princess. All the figures that move within
the field of tension between enchanter and enchantress—with one exception—
are prevented from showing their true forms.
However, within this oppressive circle the forces start to move. And the
more the outer magical force makes itself felt, the stronger, the more dramatic,
the more ready for battle becomes the inner urge for liberation. In fact, the more
dramatic the battle becomes, the smaller and more endangered becomes the
contested substance: the crystal ball. Only one of the figures, the youngest, follows
his path with unwavering courage. With intuitive wakefulness he escapes from
the magic power of the mother to start off on his path toward reuniting what had
been separated.
Exactly who are all those appearing and disappearing figures of this heart-
stirring soul drama? Which force is symbolized by the witch? Who are the three
who belong together as intimately as sincerely loving brothers? Who is the third?
What is concealed in the image of the two giants quarreling about an old hat?
What is portrayed in the mysterious mirror encounter on the high mountain? What
is pictured in the elemental struggles which result in ever new conditions and
configurations, and eventually, what is the significance of the threefold image of
transformation?
1. The death of the bull becomes the element of transformation into the
firebird.
2. The fear of the bird becomes the impulse toward the birth of the egg.
3. The shock brought about by the water becomes the stimulant for the
process of crystallization.
Let us now focus our attention on the image of the witch. Another fairy tale
image that appears to people of our modern age as far from reality as that of the
witch is hard to find and yet on closer inspection we will realize that the witch is
one of the key motifs and can help us to decipher the deeper meaning of the fairy
tale riddle.
The German word for witch is Hexe; it is derived from the Old High German
word hagazussa.3 In mythological times she was the wise old woman, the old
hag, the prophetess, the priestess and clairvoyant guardian of her tribe. By virtue
of her motherly authority, she guarded the borders of her family. (Old High
German hag: an area secured by a hedge; German hecke: hedge).
While humanity was passing through its childhood phase, absolute power
was vested in spiritual authorities (gods, guru-priests, kings, etc.) over their
authority-seeking, spiritually dependent pupils. This was quite legitimate during
that particular period of human development. As the child approaches the end
of his childhood, he wants to leave his “mythological” enclosure and free himself
from parental authority to become his own authority. In like manner humanity
at large arrived at the end of its childhood period and entered a new phase of
development during which the clairvoyant matriarchal claim of the mother (the
hagazussa) to guard and to guide lost its legitimacy. Humanity wanted to wake
up to its own independence. Wherever the hagazussa was not willing to give
up her claim to authority, her originally benevolent white magic changed into
destructive black magic. The hagazussa became the witch.
If we now proceed to “elicit the content from the picture,” as the Greek
philosopher Plotinus describes it, we realize: The witch is the force within myself
that resists development and anxiously clings to the old.
There is a spiritual principle though: the law of change and renewal. What
is right for a particular time and for a particular state of consciousness may
be wrong at a later stage of development; it may even turn into the opposite.
Carried over into our modern human situation this means: Old paths of
teaching and old methods of training (yoga, TM, drugs, etc.), which may have
been necessary at some time in the past for the development of the childlike-
mythological human consciousness, are no longer appropriate for our modern
consciousness. They may even be harmful.
The witch’s eyes were red [and dim], and she could not see very
far, but she had a keen scent, like the beasts. …4
Translated into our language this means: the old magic consciousness is an
instinctive consciousness. The spiritual is “sensed,” not apprehended as the result
of clear-sighted and open-minded thinking. The red, short-sighted eyes of the
witch are the dim counterpart of the crystal-clear ball, whose sparkling light finds
its reflection in the mirror of truth on the mountain, in the tears of the grief-
stricken princess, and in the well at the foot of the mountain, which is guarded
and barred by the bull.5
Now the first sentences of the fairy tale gain meaning:
There was once an enchantress who had three sons who loved
each other as brothers, but the old woman did not trust them,
and thought they wanted to steal her power from her. So she
changed the eldest into an eagle, which was forced to dwell in
the rocky mountains … The second, she changed into a whale,
which lived in the deep sea. …The third son, who was afraid she
might change him into a raging wild beast, a bear perhaps, or a
wolf, went secretly away.
When the fairy tale speaks of “three brothers” or “three sons,” it alludes
to three fundamental human soul forces that sometimes work together and at
other times work against each other. It has taken a long time to develop the free
I-personality in individual human beings as well as in humanity at large. The
sensitive, feeling human being is the eldest son and brother—the I in feeling.
Then the faculty of thinking evolved. The intelligently thinking human being is
the second son and brother—the I in thinking. The consciously willing human
being is the third and youngest son and brother—the I in willing.
With great caution we may suspect that during the course of oral tradition an
error has crept in with regard to the sequence of the animal transformations.6 To
restore this transformational scene to its proper significance the respective lines
should read as follows:
… so she changed the eldest into a whale, which lived in the

deep sea ....
Even though the fish in the water is regarded as an image for spiritual experience,
it stands for experiences of a more emotional nature, “emerging out of the
depths” of the soul, rather than for experiences of the high-altitude flight of
keen perception. The water in this context is the element of the “surging rush of
emotion” and of the dark unconscious.
The second, she changed into an eagle, which was forced to

dwell in the rocky mountains [of the skull], and was often seen
sweeping in great circles in the sky.
The image of the eagle usually signifies spirit in motion, spirit wind that elevates
human thinking and supports it on its high-altitude flight providing thus the
“overview” of “keen perception.” Consider this image in comparison with
the Horus falcon at the back of the Egyptian pharaoh’s head, or think of the
American Indian’s crown of feathers.
The third son, who was afraid she might change him into a
raging wild beast [of the earth]... went secretly away.
After all, the power of will can be called human only if it has overcome the
animal instincts, for example the fear instinct, the survival instinct, the herd
instinct, etc.
The instinctive wild drives, symbolized in fairy tales by “wild animals,” are
active in human beings, too, even in small children. However, if an individual
strives to lead a life worthy of a human being, he must learn to be master of his
instincts and transform them into I-conscious will. This is exactly what the fairy
tale describes when the youngest brother escapes the danger of being dominated
by his instincts, thanks to his intuitive wakefulness. Instead, he finds himself
confronted with the wild animal at a later time. He struggles with it and finally
kills it with the sword that was not his own at the beginning of his path. It is
noteworthy in this connection that the bull fights practiced in earlier cultures,
e.g., those of the Persian Mithras Mysteries, were exercises to gain mastery and
control over these instincts. I will come back to this subject in a later paragraph.
Well aware that development may lead to liberation, the witch is afraid
of losing her position of power. Therefore, she tries to prevent the unfolding
individuation of the I in feeling, thinking and willing, namely the three
fundamental forces of the soul, which are united “in brotherly love.” She isolates
thinking from feeling and banishes each of them into its extreme. If thinking is
not complemented by the warming touch of feeling, the soul must suffer harm.
The other extreme, pure emotion without the ordering activity of thinking, is
just as tragic. Modern psychology describes this phenomenon as split personality.
The witch misjudged the outcome of her manipulation. Her attempt to prevent
the brothers’ development has quite the opposite effect: it initiates a process of
true discrimination and self-realization. Like Mephistopheles in Goethe’s Faust,
she is “a part of that force which would do evil evermore, and yet creates the
good.”
The youngest soul force, the will, goes on his way with great determination:
By chance he came into a great forest, and did not know the way
out of it. All at once he saw in the distance two giants …
When the fairy tale has its hero wander through landscapes, enter a forest, climb
a mountain, it never speaks of geographical locations but about transitional
stages of changing soul realms. The forest is a world of proliferous vitality.
Passions can easily erupt there in the shape of wild beasts or giants. It is usually
dark in there and hardly ever does one know how one got in and even less how to
get out. With other words, it is a world of harrying overabundance of wild forces
of growth and, at the same time, a world of dark and dim semi-consciousness,
even unconsciousness.
The giant is the embodiment of prehistoric, mythological man, Adam

Kadmon, whose superhuman enormous figure and physical strength reach “from
the earth up unto the stars.”7 He has a small head though, which means he lacks
the faculties of alert, intellectual thinking and discernment.
The small men are cleverer than we are, so we will leave the
decision to thee.
The hat covers the head. It represents the activity of thinking, brain-thinking,
and in most fairy tales it is a key element for the course of action. Red Riding
Hood is so fond of her little hood that she never takes it off. Cinderella asks her
father, the merchant, to bring her as a gift the first hazel twig that strikes against
his hat. The Star Money is the story of a homeless child who gives her hood to the
child who is asking for it because his “head is so cold.”
As the hat keeps out the influx from above, so does one-sided head-thinking.
By focusing on concepts and definitions, it establishes clear and one-sided
barriers to the spiritual. A subconscious perception of this is mirrored in secular
customs as well as in religious-cultic traditions. Consider, for instance, the
respectful gesture of taking one’s hat off in the presence of a king or God, in
church, in meeting and greeting another person, or the gesture of covering the
head as an expression of self-responsibility: “On my head be it.”
In our story the giants quarrel about an old hat. The qualities of this hat are
not known to the youngest son and when he makes use of its power he does so
unconsciously. The old hat, the wishing-hat, represents the “old” thinking, the
magical wish-thinking, which was able to overcome space and time but did not
yet make use of the brain. It is a requisite of the old magic-maternal world of the
giants, which as it is falling apart creates disunity and disharmony because the
principle of the three, the principle of development, is alien to it. The quarrel of
the two giants and the separation of the brothers are symbolic of this process.8
In naïve innocence the youngest brother continues on his way, following his own
resolve to deliver the princess, forgetful of the world of the giants as he leaves
them behind. Note that he is not flying but making use of his own feet.
He thought of the King’s daughter, forgot the giants, and walked

continually onward.
Although in our text the feet are not specifically mentioned, it is still
worthwhile to direct our attention to the symbols of “foot” and “shoe” because
implicitly the story talks about them: “ ... went secretly away” ... “and walked
continually onward.” On his feet and in his shoes the human being stands upon
the earth. They are symbols of our connection with the earthly and hence with
the tasks and possibilities of life. The one who is wearing only one shoe does
no longer fully stand in life; the one who is wearing shoes full of holes has lost
important faculties and is incompetent in life. Worn-out shoes indicate that a path
has come to an end. Chopped-off toes signify an extremely materialistic path of
life; chopped-off heels signify an escapist, dreamy attitude.9
If we want to discover our own humanity we need to rise, and wherever we

rise we must also face the possibility of falling. The bigger and more impatient
the expectation, the greater the illusion and disappointment. What bitter
disappointment awaits our hero on entering the Castle of the Golden Sun up on
the mountain! Highest expectations! Almost at the destination—and still so far
from it!
Few fairy tales can rival the Crystal Ball in intensity, sophistication and
intelligence. An almost overwhelming abundance of soul experiences, questions
and insights are concentrated in this short encounter with the spellbound
princess, who is waiting for her redemption, and in the intimate conversation
with her.
Above: in the empty castle, dwindled forces of life and stifled development.
However: in the midst of this grey and empty magic world, a spark of light: the
crystal-clear, undisturbed mirror of truth and cognition.
…this is not my form; human eyes can only see me in this state
of ugliness, but that thou mayst know what I am like, look in
the mirror. It does not let itself be misled—it will show thee my
image as it is in truth.
Below: by the spring: surging, always self-renewing forces of life.

However: kept in the dark, made inaccessible and guarded by the wild bull, the
animal.
Above: bitter disappointment after a strenuous journey.

However: in spite of doubt and fear, determination and will for action, readiness
for the spiritual leap from bitterness to the question:
How canst thou be set free? I fear no danger. …Nothing can

keep me from doing it, but tell me what I must do.10
Below: grave danger to life.

However: the first independent deed after being given a visionary answer.
With the death of the bull the soul drama is set in motion. Not only is the
stream of vital energy set free and starts to surge anew, but the whole scenery
becomes a spectacle of tremendous elemental turmoil.
As every birth is preceded by an experience of death, so also does the death

of the bull act as a catalyst for a threefold birth of ever-new states of fire. Out
of the fiery power of the bull the fiery bird is born. The light of the fiery bird in
turn intensifies and transforms into the burning egg. Yet, only under tremendous
pressure exerted by brother Eagle is the egg released from the bird’ s body. The
fire catastrophe expected to follow upon the threefold fiery metamorphosis is
prevented by the cooling waves of the sea churned up by brother Whale. At last,
the undamaged crystal ball can be taken out of the broken shell.
Special attention is due to the image of the bull who guards the well. Out
of his body the fiery bird is born and next to him stands the youngest brother
with the sword in his hand. This image is a true reflection of one of the central
initiation experiences of the ancient mysteries. The bull is the symbol of the
forces of life and growth, the forces of renewal and fertility.
In ancient Egypt the sacred bull Apis was regarded as the tangible symbol
of these forces. Later, during the Greek epoch, in Crete, the festival of “Jumping
over the Bull” was celebrated. “Skilled young men confronted the bull, grabbed
its horns and vaulted over its back.”11
A later form of conquering the bull was practiced in the Persian Mithras
Mysteries, whose central experience was the victory of the light over the
darkness. Mithras, the son of the sun, conquers the bull by the well by sitting on
his back and thrusting his sword into the back of its neck. Also, this is how the
cultic cave paintings depict it. This image is not intended to glorify destruction
as a form of self-gratification; instead, it points to the transformation of the
dull forces of nature into the light of consciousness, which in our fairy tale is
represented by the fiery bird. In the ancient mystery schools the phoenix was
a symbol of instruction, the bird of thought, which, according to tradition,
consumes itself by fire every five hundred years and rises anew from the ashes.
We encounter the phoenix again in Phoenicia, a country named after it.

There it is described as having wings of gold or wings that shine in all the colors
of the rainbow, and its nest is believed to spread a pleasant aroma of cinnamon.
This cult was known throughout the world of antiquity. The conquering of
the bull and the resurrection of the phoenix were parts of the central initiation
experiences of antiquity. They represent what many centuries later reappears in
the following words by Goethe as the ripe fruit of his genius:
And as long as you do not quest

For this “Die and bring to birth!”
You are but a somber guest
On the darkling earth.
The death of the bull and the rise of the phoenix are images that cast special
light on one of the most interesting phenomena of the ancient world: the schools
of initiation and their methods. The tremendous achievements of the spiritual
elite of that time inspire us with great respect, and so we will describe with the
greatest caution some aspects of the initiation proceedings as they are reflected
in the fairy tale of the crystal ball. The mystery schools were the spiritual
centers of antiquity and they were common throughout the world: Heliopolis
and Memphis in Egypt; Eleusis, Delphi, Ephesus and Samothrace in Greece; the
Externsteine in the Teutoburg forest in Germany; then Chartres in France, to
name just a few of them.
Long before Christianity made its entry, Chartres was the center of Celtic
druidism. Once a year all Druid priests would come together there to gather by
the holy wells and in front of the portrait of the Virgo Paritura, the virgin about
to give birth. Like all initiates they were the teachers of a chosen group of young
people. They taught the elite of their time, and from their vast experience and
their profound understanding of nature, they gave instructions regarding seeding
and harvesting. They also taught subjects such as geology, astronomy, philosophy
and religion. After a period of about ten years the students were ready to leave
the school and act as intermediaries between the center of teaching and the
uninitiated-the common people. These bards, as they were called, travelled all
over the western and northwestern Celtic region and presented the content of
their mystery experiences in so-called didactic songs.
In this ancient bardic tradition, we find not only the origin of all European
myths and fairy tales, but also the origin of the profession of the storyteller. The
bard presented his fairy tales with modesty. Out of reverence for the content
of the tales nothing was omitted or added to embellish the stories. Changes of
text, omissions, abridged versions and modernizations began only within the
last three hundred years, when the healthy intuition in regard to the quality of
the original texts of the fairy tales became weaker and weaker and eventually
threatened to become extinct.
We can say with certainty that old fairy tale images are not merely accidental
images but symbols. They certainly did not come about as a result of random
associations ... of a foggy folk-fantasy. Instead, these symbols are well-balanced
and precise. ... An indication of this is the strictly objectified art form of the fairy
tale as well as the fact that quite often images of mythological processes have
been transformed and transposed into the form of the fairy tale.12
One can assume that the guiding impulses and principles for human life
at that time, in particular all rules of physical and spiritual conduct, came from
the mystery centers and the people who were trained by them. There we find
the origin of our natural sciences, agriculture and medicine, of architecture,
social sciences and religion. Influential personalities like Heraclitus, Empedocles,
Plato, Aristotle, Plutarch and Plotin—they all were students of the mysteries.
The mystery centers were the carriers and initiators of human culture for many
thousands of years; nevertheless, for the world outside everything that went on
in these schools was shrouded in mystery. The little knowledge we have about
these schools has come down to us by way of cryptographic fragments of the
wisdom that was strictly supervised and guarded by the mystery priests.
All those who were not satisfied with folk religion and its traditions searched
for and found the teachers in the mysteries. These individuals would then
withdraw completely from everyday life and submit their souls to a preparatory
discipline of renunciation, including rituals of washing, wearing special garments
and abstaining from certain types of meat. Under the guidance of twelve priestly
assistants, the hierophant was guided from stage to stage and accompanied on
his way toward ever deeper knowledge of himself. During a period of three and
a half days, he was lifted out of his physical body to such a degree that, although
his bodily functions could still be maintained, in a deathlike sleep his soul went
through trauma, fear and illusion. Through purposefully guided experiences of
shock, for which the neophyte prepared for many years, the soul was led to the
limits of its own capacity and beyond into the deeply individual experience of
the immortal I. Since these extremely difficult inner experiences were contingent
on the personal response of the particular individual to the purposefully guided
traumatic experiences, the hierophant had to make a solemn promise of secrecy
to guard against corruption by the uninitiated. Betrayal of the mysteries was
forbidden on penalty of death.
Aeschylus, the famous Greek dramatist, is known to have been accused

of betraying initiation secrets in his plays, but when he was summoned before
court, he was able to prove that he had never been a student of the mysteries.
It was permitted to describe the student’s central experience (here that of the
Eleusinian Mysteries) in the following words:
I have come to the bounds of death and set foot on the threshold
of Proserpine; I passed through all the elements and returned; at
midnight I saw the sun shining in dazzling-white light; I saw the
gods above and below from face to face and worshipped them at
close range.14
Many other images that occur again and again in myths and fairy tales
indicate that they depict initiation experiences: images of wandering, passing
through fire, passing through ice, swimming in or through water (ocean or
river), terrifying images of the drawn sword and of flowing blood. We also learn
about the “homelessness” of the “son,” about the “father” who abandons the
son in a “boat.” King and queen, bridegroom and bride, widow and children
of the widow, hazelnut and oak tree, fish and bee—they are all symbols of
different stages of the path of initiation. We learn about the desperate search of
Gilgamesh, King of Uruk, for the “light of the sun” in the “dark mountain,” of
“twelve leagues,” of threatening “animals,” and ultimately we learn of death and
overcoming it, after which the hierophant is allowed to come near to the god!15
During initiation the physical human being goes through death and gives
birth to the spiritual, the divine being within. Among the numerous examples of
initiation fairy tales, I would like to mention two that have special significance
for further study: Grimm’s The King of the Golden Mountain and The King’s Son
Who Feared Nothing.
Another wonderful description of an initiation experience can be found in

the account given by the prophet Jonah of his experience “in the belly of the
great fish.”
For thou hadst cast me into the deep, in the midst of the seas; and the floods
compassed me about: all thy billows and thy waves passed over me. Then I said,
I am been cast out of thy sight; yet I will look again toward thy holy temple [my
own innermost being]. The waters compassed me about, even to the soul: the
depth closed me round about, the weeds were wrapped about my head. I went
down to the bottoms of the mountains; the earth with her bars was about me for
ever: yet hast thou brought up my life from corruption, O Lord my God [who
art thyself my innermost, concealed being]. When my soul fainted [when I set
my soul free] within me, I remembered the Lord [the Lord of all worlds shone
forth within me]: and my prayer came in unto thee, into thine holy temple.16
And more than two thousand years after Jonah, the Persian-Arabic image of
the phoenix bird was still alive and permeated the alchemy of that period:
Be pure of soul and dust become

That from your dust may shoot up grass.
Are you then hay, consume yourself
That from your embers light may glow.
And are you then mere burnt-up dust
Your ashes are the wise man’s stone.17
The well-guarded secret of the alchemist method of producing a substance

called the “philosopher’s stone” through a process of transmutation brings
us back to our fairy tale of the crystal ball. As we look closely at the “birth
processes” in the fairy tale we come to realize that they are accounts of true
alchemist processes.
The emergence of the crystal ball bears a striking resemblance—

even to the most fascinating details—to the natural formation of
a diamond under the influence of atmospheric pressure, fire and
water. A mineralogist will tell us that a natural diamond burns when
exposed to high atmospheric pressure and temperatures of more
than 8000° Celsius, provided that at the time of this extremely
heated state it is also exposed to a strong current of oxygen, i.e.,
when it comes in contact with air that has a high concentration of
oxygen.18
If we do not content ourselves with merely enjoying the poetic beauty

and the symbolic diversity of this fairy tale but are prepared to receive some
wondrous new tidings (the essence of what is “told” in the “tale”), then we must
deepen our understanding of the image of the crystal ball. As it happens so often
when we try to understand a fairy tale image, language can put us on the right
track. It speaks of “sharp” and “crystal-clear” thinking, a thinking that can injure
with its sharpness but can also help to clarify something. The thinking implied
here is the logical-intellectual thinking, which has a deadening effect when used
exclusive of other soul forces, even in areas that cannot be illumined, analyzed
and grasped by the intellect. This is implied in our fairy tale when it warns
against the mineral’s potential forces of destruction.
… and if it fall on the ground [without the cooling effect of

the water element], it will flame up and burn everything that
is near.19 He who gets the crystal ball and holds it before the
enchanter will destroy his power with it.
We have already come to know the magician’s power over the forces of life
and growth, but what is the nature of the power of the crystal ball? What is its
hidden secret? The secret of the crystal ball lies in the amalgamation of two
extremes: the radial-crystalline and the spherical-globular. We will not find a
single spherical crystal formation in inanimate nature; such a form is created by
human hands only. Wherever a natural crystal does have a tendency toward the
spherical, it always occurs at the price of losing its transparency, of losing the
light. Wherever nature exhibits spherical formations, they come about through
contact with the rounding action of water—and water is life!
Two forces are confronting each other: the life force of the crystal ball and
the magic power over life—the force of living, “pure” thinking and the magic
power of instinctive-magical consciousness.
The fairy tale of the crystal ball is an appeal to us to strive for a new thinking
that has the potential to heal the distress experienced by human souls in our
time. If this new thinking is contended for with fearless will—as shown in the
fairy tale—it is able to join together what had been separated, to humanize what
had been bestial, to give light to that which had been dark, breaking thus the
magic resistance against renewal and growth.
Our ordinary thinking is passive thinking. Usually stimulated by sense

perceptions, it is a projection of the outer world.20 Most of the experiences
carried about in our souls have been stimulated from outside. As a rule, our
thinking is not active but re-active, initiated by desires, fears, calculations
of profit and loss, but most of all determined by habit. By contrast, active
thinking is original thinking, independent thinking, a spiritual act of creation
accomplished by the strength and effort of our free human will, independent of
the outer world of the senses.
Our fairy tale teaches us the first steps on the path toward stimulating this
new creative thinking and thereby toward redeeming our human “royal” dignity.
1. Free yourself from any inappropriate claim of authority!

2. Be not afraid!
3. Do not attach more value to the “old hat” than is due to it today!
4. Do not see through “human eyes” only, but look into the mirror of truth!
5. Be not afraid to ask questions!
6. Be not afraid of unaccustomed answers!
7. Conquer the beast!
I am well aware that this attempt at interpreting the fairy tale The Crystal
Ball is giving just one aspect of many. Additional aspects of the initiation rites,
e.g., the so-called trials of fire, water and air, would show us quite different paths
again; however, this would go beyond the scope of this article. Therefore, I have
confined myself to the leading theme, the evolution of human thinking, which,
although endangered by the one-sided training of the intellect, can be healed by
imaginative pictorial thinking. In that sense the fairy tale of the crystal ball—in
fact every fairy tale—is message and exercise at the same time.
endnotes:
1. Johann Wolfgang von Goethe (1749-1832), German poet.
2. Plotinus (205-270 ad), Greek philosopher, who founded Neoplatonism.
3. Friedl Lenz, Bildsprache der Märchen.
4. Grimm’s Complete Fairy Tales, “Hansel and Gretel.”
5. The Hebrew word ajin means eye, but it also stands for mirror and well.
6. Friedl Lenz, Bildsprache der Märchen.
7. The Legends of the Jews.
8. The relationship between magic and mother has its etymological origin in the
Sanskrit root mah: mater; mater magna as the expression for the earth, Mother
Earth. Magic: control over the force of life. Maya: the goddess of the force of life
(also called Majesta) and the goddess of the month of May, the month of the
burgeoning vitality of Spring.
9. Compare the two stepdaughters in the fairy tale “Cinderella.”
10. Medieval Parzival fails to ask the ailing King Anfortas the redeeming question and
is therefore considerably set back on his path of development, while the King is
condemned to further suffering.
11. Ortrud Stumpfe, Die Symbolsprache der Märchen.
12. Ibid.
13. Rudolf Steiner, Christianity as Mystical Fact (GA 8).
14. Lucius Apuleius (c. 125–200 ad), Roman philosopher and writer.
15. It is interesting to note that the Gilgamesh epic tells about an unsuccessful
initiation.
16. Bible (King James Version), Jonah 2: 3–7.
17. Feerid-eddin-Attar (1216–1313) Persian Sufi.
18. Rudolf Geiger, Märchenkunde.
19. The fairy tale has created a number of other images to express the nature of the
intellect.
20. • The activity of the tailor with needle and scissors is a fitting image for an
intellectual attitude. He strikes at wholeness, cuts it into pieces and puts them
together again at his own discretion. His modus operandi is analysis and synthesis.
• The woodcutter personifies the abstract theoretician, who analyses and splits
concepts, losing sight of the living whole.
• The coldness of the intellect is well-expressed in the image of “the grave of the rich
man’s wife, which is covered with snow.”
Grimm Fairy Tale #197
The Crystal Ball

Once upon a time there was a sorceress who had three sons, and they
loved each other dearly. But the old woman did not trust them and thought
they wanted to steal her power. So she changed the oldest son into a eagle. He
had to make his home in the mountain cliffs, and sometimes he could be seen
gliding up and down in the sky and making circles. The second son was changed
into a whale that lived deep in the ocean, and one could see him only when he
sometimes sent mighty jets of water high into the air. Both sons reverted to their
human shape for just two hours every day. Since the third son feared that his
mother might change him also, this time into a wild animal, perhaps a bear or a
wolf, he sneaked away in secret.
Indeed, he had heard that at the castle of the golden sun there was an
enchanted princess who was waiting to be rescued. However, one would have
to risk one’s life. Twenty-tree young men had already suffered a miserable death,
and only one more would be allowed to try to rescue her. After that nobody
would be permitted to come. Since he had a courageous heart, he decided to
search for the castle of the golden sun.
He had already traveled a long time and had not been able to find it, when he
got lost in a large forest and could not find his way out. Suddenly he noticed two
giants in the distance, who waved to him with their hands, and as he approached
them they said, “We’re quarreling over this hat and who should get it. Since we’re
each just as strong as the other, neither one can defeat the other. Now, small
people are smarter than we are, so we want you to make the decision.”
“How can you quarrel over an old hat?” the young man asked.
“You don’t know the powers it has. It’s a wishing hat. Whoever puts it on can
wish himself to be anywhere he wants, and within seconds he’ll be there.”
“Give me the hat,” the young man said. “I’ll go off some distance from here,
and when I call you, run to me, and whoever wins the race will get the hat.”
He put the hat on his head and went off. However, he thought about the king’s
daughter, forgot the giants, and kept going. Once he sighed with all his heart and
cried out, “Oh, if only I were at the castle of the golden sun!” And no sooner had
he uttered these words than he was standing on top of a high mountain in front
of the castle gate.
He entered the castle and strode through all the rooms until he reached the
last one, where he found the king’s daughter. However, he was horrified when
he saw her: Her face was ash gray and full of wrinkles, and she had dreary eyes
and red hair. “Are you the king’s daughter whose beauty is praised by the entire
world?” he exclaimed.
“Ah,” she replied, “this is not my real condition. Human eyes can see me only
in this ugly form. But look into this mirror so you’ll know what I look like. The
mirror can’t be fooled, and it will show you my image as it truly is.”
She handed him the mirror, and he saw the reflection of the most beautiful
maiden in the world, and he saw tears rolling down her cheeks out of sadness.
Then he said, “How can you be saved? I’m afraid of nothing.”
She replied, “Whoever gets the crystal ball and holds it in front of the
magician will break his power, and I’ll return to my true form. But,” she added,
“many a man has gone to his death because of this, and you, my young thing, I’d
feel sorry if you placed yourself in such great danger.”
“Nothing can stop me,” he said. “But tell me what I must do.”
“I want you to know everything,” the king’s daughter answered. “When

you descend the mountain on which the castle stands, there’ll be a wild bison
at the bottom next to the spring. You will have to fight it. And, if you should be
so fortunate as to slay this beast, a firebird will rise from it. This bird carries a
glimmering egg in its body, and the egg has a crystal ball as a yolk. However, the
bird will not let go of the egg unless it is forced to. And, if the egg falls onto the
ground, it will set everything on fire and destroy everything near it. The egg itself
will melt along with the crystal ball, and all your efforts will have been in vain.”
The young man descended the mountain and reached the spring, where
the bison snorted and roared at him. After a long battle the young man pierced
the bison’s body with his sword, and the beast sank to the ground. The firebird
immediately rose from the bison and tried to fly away, but the eagle, the brother
of the young man, who flew through the clouds, dived after the bird and chased
it toward the ocean.
There the eagle hit the bird so hard with its beak that the bird was forced to
let the egg fall. However, it did not fall into the ocean but on top of a fisherman’s
hut standing on the shore, and the hut began to smoke right away and was about
to burst into flames. Then waves as large as houses rose up in the ocean, swept
over the hut, and vanquished the flames. The second brother, the whale, had
swum toward the shore and driven the water onto the land.
When the fire was out, the young man searched for the egg and was
fortunate enough to find it. It had not melted yet, but the shell had cracked open
due to the sudden cooling from the water, and he could take out the crystal ball,
which was undamaged.
When the young man went to the magician and held the ball in front of him,
the magician said, “My power is destroyed. From now on you are king of the
castle of the golden sun. You can also restore your brothers to their human form.”
So the young man hurried back to the king’s daughter, and as he entered her
room she stood there in all her magnificent beauty, and they exchanged rings
with each other in a joyful celebration.
Interpreting Fairy Tales
by Rudolf Steiner
translated by Anna Meuss
Today we will work with the principles with which we can interpret fairy
tales, sagas, and in a larger context, mythology. I will explain what should live
in the soul of the person who tells the tales—what he should know. First,
we must realize that we need to know a lot more than we actually tell the
children. Secondly, the ways of explaining the tales must be brought out of our
understanding of anthroposophical wisdom. Perhaps the first fairy tale may be
told like this:
mn
Something happened once. Yes, where did it happen? Well, we can also ask
where did it not happen? Once upon a time there lived a tailor apprentice. He
had only one groschen in his wallet but it was enough to drive him to undertake
a journey. He became hungry and the groschen could buy him only a bowl of
milk soup. As the milk soup was placed before him, a swarm of flies flew into the
soup. When he emptied the bowl it was completely covered. With his hand the
apprentice hit the flies in the bowl a couple of times and counted how many he
smashed. It was one hundred. On the waiter’s little slate he wrote: “With one
stroke he smashed one hundred!”
He hung the slate around his neck and walked on. Then he passed a King’s
castle. At that very moment the King looked down from the walls and saw
someone walking by with something written on the little blackboard. The King
sent his servant down to see what was written there. The servant went below and
on the board was written: “With one stroke he smashed one hundred!”
This he told the King. “Stop!” yelled the King, “there is someone I can use.”
The King sent people down to get the apprentice and bring him into the castle. “I
can use you!” proclaimed the King, “Would you like to enter my service?”
30
Rudolf Steiner 31
“Yes,” answered the boy. “I would very much like to enter your service when
you give me a good salary that I will tell you later.”
“Yes,” said the King. “I will pay you well when you deliver on your promises.
Therefore you shall eat and drink well, as long as you like. Then you must do me
a favor that compares to your strength. In my land every year a whole troupe of
bears enters and does tremendous damage. They are so strong that no human
being can kill them. You will surely be able to kill them if you keep the promise
written on your board.”
The apprentice answered, “Of course I will, but before the bears come I will
eat and drink as much as I like.” He said to himself, If I cannot smash the bears and
they eat me, at least I have eaten and drunk well for awhile.
As the time came for the bears to reappear, the boy prepared himself. He
went into the kitchen and set up a table. On the table were many things bears like
to eat and drink, especially honey. He left the door open. He lay down to wait.
When the bears walked in they ate and drank until they could not move but lay
on the floor. The apprentice hit each one on the head and took care of them.
When the King saw this, he asked, “What did you do?”
And the boy answered, “I let the bears run over the door step and then hit
them on the head!”
The King was very gullible and said, “As you have done such a wonderful
thing, can you do me an ever greater favor? Every year powerful giants enter our
land. No one can kill them or kick them out. Perhaps you are able?”
The tailor apprentice replied, “Yes I will, if you give me your daughter for my
bride when I succeed.” It was very important for the King to get rid of the giants
so he agreed and the boy prepared himself.
When the time came for the giants to appear, the boy took all kinds of things
that giants like to eat and drink and walked towards them in the woods. Along
the way he also collected a piece of cheese and a skylark. When he arrived where
the giants rested, one of them proclaimed, “We are back and ready to fight the
strongest people you have. No one has ever beaten us!”
“Very well, then I will fight you,” replied the apprentice boy.
One giants commented, “You will be badly beaten.”
The boy answered, “Show me your strength. Show me what you can do!”
The giant grabbed a stone and squeezed it between his fingers. He took his
bow and an arrow and shot the arrow in the air so it did not come down to earth
for a long time. “You wanted to see my strength! If you will challenge me, you’d
better bring something new.”
The boy picked up a small stone and covered it with the cheese, and as he
pressed it with his fingers, the cheese squirted out. He told the giants, “I can
press water out of stones and you cannot!” That made a huge impression on the
giants. He could do something they could not.
The tailor apprentice took up the bow and arrow, and as he loosed the arrow,
he slipped the skylark free without the giants noticing it. The skylark never came
back. He told the giants, “Your arrow came back to the earth. Mine was shot so
high that it will never return!”
The giants were puzzled: Here was someone stronger than they were, and so
they asked him to join them. The boy agreed to be their comrade. He was small
but a good addition to their group. They became friends and the boy stayed with
them for a while. But it was scary for the giants to have someone stronger in their
company and one night, while the boy lay almost asleep on his bed, he heard the
giants planning to kill him.
Then he made precautions. He prepared a huge meal with the things he

had brought along. The giants ate and drank until they fainted, but they were
still ready to kill him. The boy took the intestines of a pig and filled them with
blood, tied them around his head, and lay in bed. The giant who was chosen
to kill him stuck a hole in the intestine and the blood flowed. This pleased the
giants, for now they thought they were rid of the boy, and they lay down to sleep.
Immediately the tailor apprentice stood up and killed each one of the sleeping
giants.
He went to the King and told him that he had killed the giants one after the
other. The King kept his word and gave the boy his daughter for his bride.
The tailor apprentice held a wedding. The King was amazed at the boy’s
strength, but neither the king nor his daughter knew who the traveling boy truly
Rudolf Steiner 33
was. Was he a tailor apprentice or a king’s son? Back then they did not know. If
they have not learned yet, then they still do not know today.
mn
That is the first fairy tale for us to observe. Next to it we want to place
another. For when you tell fairy tales, no matter which country or people they
come from, there is always a wealth of mental images pulsating through them.
We have met the giants who were overcome by cleverness. Take a giant step
through the millennia and think into the Odysseus saga about Odysseus and the
giant Polyphemus. And we will place another fairy tale next to the first one.
mn
Something happened once. Yes, where did it happen? Well, where did it not
happen? There was a King who was so loved by his people that he often heard
them wish him a wife who was as good and noble as he. It was hard for him to
find anyone he could believe in, someone who would be the proper wife for
him. But he had a very wise, old friend, a poor forester who lived simply and
peacefully in the woods.
The forester could have easily become rich, for the King would have loved
to give him everything. But the forester wanted to remain poor and keep his
wisdom. The King went to his friend and asked for advice. The forester gave the
King a rosemary branch and told him, “Keep this and the girl to whom it bows
[consider the divining rod motif] is the girl you shall marry!”
On the next day the King invited many young girls to his court. He placed
many pearls on a table and wrote each name of the girls with the pearls. He told
them that the one for whom the rosemary bows would be his bride. The others
could keep their pearls. He walked around with his rosemary branch but it did
not move and it bowed to none of them. The girls received their pearls and were
asked to leave.
On the second day the same procedure was repeated but with no success.
The same was true on the third day. That night the King slept and heard
something at his window. It turned out to be a golden bird that said to him, “You
do not know this but you have twice provided me a huge service. I want to do
you a favor. When you awake in the morning stand up, take up your rosemary
branch and follow me. I will bring you to a place where you will find a horse. The
horse will have a silver arrow stuck in its body. You must pull the arrow out of the
horse. Then the horse can take you to your new bride!”
The very next morning the King followed the golden bird. The bird led him
to the horse that was very weak and sick and complained, “A witch shot the
arrow into my body.” The King pulled out the arrow and that moment the weak,
dying animal was turned into a wonderfully powerful horse. The King mounted
the horse with his rosemary branch and commanded the horse forward. With
the golden bird flying before them, the King rode the magical horse.
They finally arrived at a glass castle. Brrm. Brrrrrrm. Brummmmmmm. Loud

noises met them outside. When they entered the castle, the King, the rosemary
branch and the golden bird saw the king of the castle covered in glass. In his
stomach was a terribly strong bee. This was the source of the noise outside. The
bumblebee tried to bore its way out of the Glass King’s stomach.
The King asked the Glass King what was happening. “Well,” replied the Glass
King, “look at the sofa where my Queen sits in a rose-colored silk gown and the
secret you will immediately discover. For the spider web from the thorn bush
that is woven around the Queen is torn, and soon it will rip apart. When there is
no web left, when it is totally gone, the evil spider will spin a new web around my
Queen while I remain here spellbound and frozen in glass. We will remain here
for hundreds of years until the spell is broken.”
This was all true. The evil spider appeared and wrapped up the Queen with
his evil web. As the spider was busy spinning its web, the magical horse tried to
kill the spider. It tried to step on the spider, and in that moment the bee broke
through the glass surrounding the Glass King’s stomach and tried to help the
spider. But the magic horse killed them both. In that very moment the Glass
King was transformed to a human King, the thorn bush was turned into a pretty
serving girl, and the Queen was freed from the spider web. The Glass King
explained what had happened.
As he was king, he was persecuted by an evil witch who lived in the forest
surrounding his kingdom. The witch wanted him to marry her daughter. Yet
he had found his wife at the nearby magic castle. The witch swore revenge. She
turned the King into glass and his daughter into a bumblebee that bore into his
Rudolf Steiner 35
stomach. The Queen was tormented by the witch who turned herself into an
evil spider and spun a web around her victim. The servant girl was turned into a
thorn bush, and the horse that had picked her up was shot with a silver arrow by
the evil witch. But now everything was fine. The magic horse was freed and all of
the people.
The King asked the Glass King where he could find a wife who was good for
him. He was shown the path to the nearby magical castle. The golden bird flew
ahead and when they arrived, it found a lily. The rosemary branch approached
the lily and bowed before the beautiful flower. In this moment a beautiful girl
arose from the lily that was enchanted, for the Queen of the nearby castle was
her sister. Now all of the evil deeds were resolved. The King took her home,
where they held a wedding and lived in extraordinary happiness for themselves
and their people. They lived a very long time. No one knows for sure. If they have
not disappeared or died, then they must still be alive.
mn
Now we have another fairy tale with another motif. The first mistake we need
to overcome when looking into real fairy tales or sagas is the misunderstanding
that they are merely fantastical stories from local folklore. That is never the
case. The origin of fairy tales lies in very ancient times, in times before mankind
developed rational culture but possessed a very high-quality clairvoyance, the
remains of a more ancient, original clairvoyance. Those people who retained
such clairvoyance experienced states of mind that moved between asleep and
awake. When these people were in a state of mind somewhere between sleep
and awakened consciousness, they experienced the spiritual world in multiple
forms. It was nothing like a dream of today. Dreams today are pretty chaotic for
most people but not for everyone. In ancient times, people with clairvoyance
experienced something very regular, so regular that the experiences were similar
and typical for different folk.
What took place for the people in such transitional states of mind between
sleep and being awake? When people are in their physical bodies they experience
the world with their physical organs. Behind them is the spiritual world. In the
ancient clairvoyant states of mind, it was as if a veil were removed from the
people and the lower spiritual world became visible. Whatever took place in the
spiritual world stood in relationship to the inner life of human beings. It was
just as it was in the physical world: You could not see the colors with your ears
or hear the tones with your eyes. What is outside relates to what is inside. The
outer senses are silent in such transitional states of mind, but what is in the inner
soul life becomes active. When the outer senses are silent, the inner senses come
alive.
We have three parts of the soul: the sentient or feeling soul, the rational soul
and the consciousness soul. Just as eyes and ears have different relationships to
the outer world, these three parts of the human soul have different relationships
to the outer world.
(Here we pause to read Rudolf Steiner’s definitions of these parts of the soul
from his book, Theosophy, 1904.)
1. The “sentient soul or feeling soul” is part of the human soul being. To these
sentients or feelings connect the feelings of lust, non-lust, the drives or desires,
the instincts, and the passions. All of these have the same character of individual
life as the feelings. Like the feelings they are dependent on the physical body. As
is the case with the body, the feeling soul interacts with thinking and with the
spirit. Thinking uses this part of the soul when the person builds thoughts about
his feelings.
2. Through the feeling soul, the human being is related to animals. We notice
that animals also have feelings, desires, instincts, and passions. But the animal
follows these immediately. The animal will not weave independent thoughts into
the immediate experience. This is also true, to some extent, of less developed
human beings. The pure feeling soul is therefore different from the developed,
higher part of the soul which thinking serves. The part of the soul that uses
thinking is called the “rational soul.” The rational soul transcends the feeling soul.
3. As far as the human being allows independent truth and goodness to live
in his inner life, he raises himself above the feeling soul. The eternal spirit shines
within. An eternal light is lit. So long as the human soul lives in this light, it
partakes in the eternal. The soul unites the eternal with its own being. What the
soul carries within as truth and goodness is eternal in it. That which enlightens in
the eternal in the human soul is called the “consciousness soul.” With the idea of
Rudolf Steiner 37
consciousness we can speak of the lower soul regions. The daily feelings are the
objects of our consciousness. In this way the animals also have consciousness.
The core of human consciousness, the soul within the soul, is considered the
“consciousness soul.” The rational soul is still caught in the feelings, desires and
instincts, etc. Everyone knows what he feels is true. The truth remains after it
has been removed from the aftertaste of the sympathy and antipathy within the
feelings. The truth is true, even when all of the personal feelings are against it.
The part of the soul in which these truths live is called the consciousness soul.
In that way people in such clairvoyant, transitional states of mind may

observe according to which part of their soul is directed to a certain part of the
spiritual world. For example, if the feeling soul observes a certain spiritual area,
then the human being sees the spiritual beings that are closely related to forces
of nature to the elements of nature. He does not see the mirror of these natural
forces, but he sees what lives in the mirror of the natural forces of wind and water
and in other processes. The person using his feeling soul sees the beings that
express themselves in natural forces. Within these experiences he lives in a time
before human beings used their rational soul or their consciousness soul.
The human is then placed in a setting as he observed in ancient times

without his rational soul or his consciousness soul. But in ancient times he was
closely related to the forces of nature. He was part of them. He was a being with a
physical body, an etheric body, an astral body and a feeling soul.
He could act as the lower forces of nature act today. In roaring windstorms
he could bring down trees. He could control weather, clouds and rain. In his
ancient clairvoyance the powerful beings appeared, that were somewhat like
himself at an earlier stage when mankind had not yet removed the forces of
nature from their beings. The shapes that appeared were representations of
their human shape, they appeared as people with gigantic powers. Those were
the “giants”! In such clairvoyant, transitional states of mind, they saw giants as
real figures that represented human beings with gigantic powers. But giants are
stupid. They appear from a time in which they could not use their rational soul.
They are strong and stupid.
Now let us look at what the rational soul can view when it is in such a
transitional state of mind. It can see how everything is formed according to
certain wisdom, not through brute power as with the giants. When the human
being is living in the rational soul, he observes beings and forms that bring
wisdom into play. While the giants appear as males, the forms of the rational
soul appear as female beings. They are the “wise women” that form everything.
In this form the human being sees his own form, for he does not yet have a
consciousness soul. He feels: What I see in these wise, female beings is deeply
connected to me. Therefore we often hear in fairy tales the “sister-motif ” when
these female beings appear.
And when the human being lives in his consciousness soul he experiences
something in his soul that he can grasp very intimately. When his state of mind is
somewhere beyond the normal, physical observations, he says to himself: What
I see there is something that is contained in my daily observations in the rational
soul, but when I see it by day, it is just the opposite. When the person is in the
transitional state of mind and remembers his daily impressions, they appear as
the opposite of what he felt when he remembers during his daily consciousness
how the transitional state of mind appeared. They are scampering forms in his
astral system. When he remembers his daily impressions, they appear as fine,
etheric forms presented in stiff shapes behind normal reality. Therefore the daily
objects appear as though enchanted in their being. Wherever forms appear that
are enchanted, in plants or anywhere else, it takes place because the human being
experiences the content of a wise being behind the physical appearance and he
remembers: By day that is merely a plant, and it is separate from my rational
soul so I may not reach it in my daily consciousness. When the human feels
this strangeness between the daily objects and those objects behind them, for
example the lily, and the being behind it, the form that is related to the rational
soul, then he wants to unite his rational soul with that being. It is like a marriage,
a growing together of a day-form with a night-form.
The consciousness soul appeared in human beings at a time when he had

distanced himself from natural forces. He could no longer observe the secrets
of the being. That is far, far away from the consciousness soul. Smartness is the
key ability of the consciousness soul but this part of the soul is far away from
strength, from great power. With the consciousness soul we observe the spiritual
beings that have remained at the level of the human being when he had the first
sheaths of his Self or I. The human being sees these beings but they are weak and
not capable of much. And when a human being views the spiritual beings that
are related to his own being, he observes them as “dwarfs.”
Rudolf Steiner 39
The kingdom that lies beyond our sensory observations in daily life is filled
with forms, as I have expressed. And when the human being is smart in his daily
life, when he does not look dryly and unimaginatively at life but awakens to the
spiritual realties, especially in the transitional states of mind, then the following
can happen to him.
Imagine that a levelheaded person observes how smart some people are.
He sees how they have overcome the raw forces that otherwise rage in human
beings. This person says to himself: What actually takes place in life, where
cleverness overcomes the raw forces, is due to powers beyond the physical world.
They create in us an awareness of how our intelligence overcomes raw forces
that we had inside ourselves as we were at the level of the giants. The happenings
in his inner life appear as mirror images of outer realities in the world that have
receded, but remain in the spiritual world.
In the spiritual world the battles between those beings that are weaker in
bodies and stronger in their spiritual power are mirrored. Whenever the raw
forces are overcome or a giant appears in a fairy tale, this is the basis for the
observation in a transitional state of mind. The human being is trying to become
more enlightened about himself. The spiritual world is no longer visible but he
says: I can enlighten myself when I am in transitional states of mind. Then I am
wise and cleverness has overcome the raw forces. The battle is won! And the
powers appear that are in the spiritual world that correspond to our cleverness
and smartness. They appear, act and enlighten human beings about what takes
place in the spiritual world.
The human being says: What I have seen and spoken happened once. But in
truth it happens continually in the spiritual world beyond the physical, sensory
world where we live. The occurrences are not here nor there but wherever
someone is able to observe them. Therefore the fairy tales must always begin:
Something happened once. Yes, where did it happen? Well, where did it not
happen? That is the correct beginning to a fairy tale. And every fairy tale must
end with: I once saw that; and if those happenings (in the spiritual world) have
not ended, then they live on today. When you tell fairy tales, you create the right
feeling if you begin and end in this way.
Imagine that someone searched for a bride as the King does in the second
fairy tale. He is searching for a being that is represented in the human world as
exactly as possible. It is the archetype of the human being that may be found in
the spiritual world. It may be found in the wise activities of the forces that may
be perceived through the rational soul. In our daily life these beings may not be
found. Therefore he must subject the outer human being to the more intimate
human being. In the physical world the human being is subject to error. He must
allow the deeper forces to prevail when he wants to discover something of this
nature. He can do this, even today, when he is in the transitional state of mind
and places himself in relation to those prevailing forces. However, the people that
carry such forces live in hiding where they will not be distracted by the major
activities in the world. Therefore the King must go to his friend, the hermit who
lives simply in poverty, but knows the secret of the forces that connect human
beings to the spiritual world. Only his friend can give him the rosemary branch.
In the daily, outer world the King may not find something that must be
decided by his archetypal pictures in the spiritual world. Therefore he dreams
at first that a golden bird comes to him. He remains in the dreamlike, but
awakened state of mind. And there he feels his way into the spiritual world where
everything takes place in the fairy tale I told. Eventually he meets the forces that
oppose human dignity and purity from which he learns the possibility for pure
joy in human beings, joy that is still available today. Once again these forces do
not appear from the physical world but are available when the rational soul is
directed with inner soul forces to the spiritual world. This appears in the image
of the magic horse. The horse we see in the physical world is merely a mirror
image of the spiritual reality that lies behind it. The destructive soul forces in
the physical world that are embodied in the physical world have driven the
arrow into the body of the horse. However; in the moment when these forces
are driven out, when the magic horse is liberated, the forces become active that
allow the King to judge so he not only perceives in the outer world but also can
find what is truly right for him. With his normal rationality he could look in
the physical world for the wife who is suited for him but he would not see her.
He would not understand the forces that prevent him from finding her and his
previous conditions would continue.
The conditions he is looking for are there but they are not available in the
physical world where everything appears changed. Within the physical world
Rudolf Steiner 41
we do not have the forces in their true reality. But in the enchanted Glass King
appears the true personality who can guide him to where he should look for
his wife. Through the opposing forces in the physical world, the Glass King has
just been transformed. He is caught in the outer, worldly conditions. This also
changed him inwardly. Human beings have realities in their karma that are not
right. The king has a reality that disturbs him—the bumblebee in his stomach.
The images or pictures in the tale display the truth that lies beneath the
surface. In the whole situation we imagine how the forces that can find the
spiritual reality beyond the physical world become active in the King. When his
soul forces are engaged and he directs them properly, then the King finds what is
hidden for him in the physical world: his wife.
This was possible because he came in contact with the hermit who could
show him the way to engage deeper forces within. In this way a person may be
guided to the forces that at first appear as untrue in the physical world but that he
needs if he shall perceive and understand the truth. We see how outer situations
influence us but that other states of consciousness are also available that create
true perception.
Every fairy tale may be interpreted in this way, but they must be interpreted
out of the entire spiritual reality behind the world of fairy tales. Everything we
find in fairy tales, even the most minute details, may be interpreted. For example,
the secretive connection between the observable forces and the secretive forces
in daily life can become visible when you look inwardly. These are wonderfully
symbolized in the meeting between the rosemary branch and the lily. Within
the lily rest very fine, higher spiritual forces, but they must be touched by the
rosemary branch. Only then will they appear.
The established belief in the world of fairy tales entails that we are
surrounded by an enchanted spiritual reality and the human being reaches truth
when he disenchants the enchanted spiritual world. In as far as the fairy tales are
collected from the words of the local people, we have the remains of an ancient
picture viewed in the astral world, but some details may be changed. Then
the interpreter can easily make the mistake of interpreting the added details,
especially in a spiritual direction. Yet in a real interpretation of a fairy tale you
must return to the original form and understand it.
We can ask ourselves whether the human being had the same form as he has
today at the time when his experiences in the transformed state of mind took
place. No, he did not. The human being has gone through changes in his form
until he has developed the form he now has. The human being had to remove
the giant forces from his form. He had to overcome those forces and create
finer forces in order to reach the level of the rational soul and the consciousness
soul. There are beings that remained on the level where raw forces remained.
Wherever the human being sees something as bad, something that must be
overcome on the astral plane, it appears as a “dragon” or as similar things that
are nothing more than grotesque, untransformed forms that the human being
removed from his being and left behind in the spiritual world.
To end the lecture I would like to share a tale that you can work on further.
It has multiple motifs that are played out when the human being enters into a
relationship with the spiritual world. The motifs appear united within himself.
And when you put everything we just interpreted into this complicated fairy tale,
the paths will appear by themselves. This fairy tale is a synthesis, a summary of
the most varied forces that play into each other.
mn
Something happened once. Yes, where did it happen? Well, it could have
happened everywhere. Where did it not happen? An old King lived. He had
three sons and three daughters. As he began to die, the King said to his three
sons: “Give the three daughters to the first people who stop by, so they do not
remain unmarried. That is the first instruction that I want to give you. The
second is that you should not go to a certain place, especially not in the night.”
And he showed them the place underneath a poplar tree in the forest.
After the King died his sons tried to follow his instructions. The very first
evening something yelled into the window that they should give it one of the
King’s daughters. The brothers did so and threw their sister out of the window.
On the second evening something yelled into the window that they should give
it one of the King’s daughters. The brothers threw the second daughter out of the
window. And on the third evening something yelled into the window that they
should give it also one of the King’s daughters, and the brothers threw their third
sister out of the window. Now they were all alone.
Rudolf Steiner 43
But the brothers became curious and wanted to know how to explain the
poplar tree. One evening they went out, sat down below the poplar tree, made
a bonfire and went to sleep. The eldest brother kept watch. As he walked back
and forth carrying his sword, he saw something that started eating the bonfire.
When he looked closer he saw a three-headed dragon. He started a fight with
the dragon. The brother won the battle, buried the dragon, but did not tell his
brothers what had happened. In the morning they all walked home.
The next evening they went out again. Once again they made a fire and lay
down to sleep. This time the second brother should keep watch. Soon he saw
something eating the fire, and when he came closer he saw a six-headed dragon.
The second brother fought the six-headed dragon and won. After burying the
dragon he decided not to tell his brothers about the battle, and so the other
brothers thought nothing had happened. That morning they returned to their
house.
On the third evening they made another fire, and this time the youngest
brother held watch. The others had just gone to sleep when he walked back and
forth with his sword and saw something eating the fire. He looked closer but
was hesitant and took his time to react. Then he began a sword fight with the
nine-headed dragon. Just as he won the battle, the fire went out. He did not want
to surprise his brothers so he walked into the woods to look for light. Between
the branches he saw some light that he wanted to grab, but it was too little. He
saw something fighting in the air and asked what it was. The fighting beings
answered, “We are the sun and the sunrise. We are fighting for the day.”
He took off his belt and bound the sun and the sunrise together so the
day could not begin. He walked on to find light and fire. The boy arrived at a
campfire where three giants were asleep. He helped himself to some fire but
when he tried to step over one of the giants, some of the fire fell on the giant
and he awoke. With one hand he grabbed the boy, lifted him up and said to the
others, “Look at the mosquito I have caught!” The King’s son was extremely
unhappy, for the giants wanted to kill him. But before they killed him they
wanted something and therefore they made an agreement. They wanted to have
three King’s daughters but a dog and a chicken made such a terrible noise that
they could not get in. The King’s son promised to help them; therefore they set
him free.
They tied him to thin thread and let him walk off. They agreed that every
time he pulled on the thread, one of the giants would come to him. He soon
arrived at a stream which he could not cross. His brothers were still asleep. The
boy pulled on the thread, a giant came along and threw a huge tree trunk across
the river so he could travel on.
Later he arrived at the King’s castle where his three sisters should have been.
He entered and found one sister in her room. She lay on a copper bed and had a
golden ring on her finger. He removed the golden ring from her hand, put it on
his and walked on.
He entered the second room where the sister lay on a silver bed with a
golden ring on her finger as well. He removed it and put it on his finger. The boy
entered the third room where his third sister lay on a golden bed with a golden
ring on her finger and as with the others he put her ring on his hand.
When he looked around the castle, he found an entrance with a very small
opening. He pulled on the thread and a giant came. In that very moment when
the giant put his head through the door, the boy cut it off with his sword. To the
second and third giants he did the same. Now he had killed all three giants. After
releasing the sun and the sunrise, he returned to his brothers. They looked at
each other and said, “Oh, that was a long night.” They looked at their youngest
brother but he told nothing of his adventures. They all walked home.
After a while all three boys wanted to get married. The third brother said he
knew where three King’s daughters lived and led them to the castle. The King’s
sons married all three daughters. The youngest married the most beautiful
daughter who lay on the golden bed. He become the heir to his father-in-law and
must therefore stay in the foreign land.
After a while he wanted to visit his homeland and take his wife with him, but
the King warned him, “When you return to your homeland, you will lose your
wife at the border and probably never see her again!”
Despite his warning they wanted to travel, so travel they did. To be more
secure they took three giants along with them. As they crossed the border his
wife was overcome by a secret power that carried her away. He returned to his
father-in-law and asked him where and how he could find his wife. The King
replied, “If there is any chance at all, you can only find her in the white land.”
Rudolf Steiner 45
The King’s son traveled far to find his wife. Yet he did not know the way to
the white land. He came to a castle and decided to ask where was the path that
led to the white land. As he entered the castle, he saw the wife of the castle sitting
on her throne. When he saw her, he immediately knew she was one of his sisters,
whom his brothers had thrown out of the window. He asked her where to look
for his wife.
Something cried from another hall and a four-headed dragon appeared.

The boy asked him where to look for his wife. The dragon said he did not know
where the white land is but that possibly the animals may know. The animals
were called in but none of them knew where the path to the white land could be
found.
The King’s son walked on and eventually came to a second castle. Here he
found his second sister that his brothers had thrown out of the window. He
asked for his wife, but no one knew where she was. They called in an eight-
headed dragon and asked him where she may be. The dragon knew nothing
of the white land, but perhaps the animals may know, so they called in all the
animals, but none of them knew the way.
The King’s son was forced to travel on. After a while he found a third castle.
There he entered and found his third sister. He told her what he wanted but she
answered very sadly. Her husband was called for and a twelve-headed dragon
entered. They asked him how to find the white land. He said he did not know,
but maybe the animals knew.
So all the animals were called in. Among them was a lame wolf. He spoke,
“Once I entered a white land by mistake. It was strange, for now I am lame. I
know the white land. Unfortunately, I know it! The King’s son told the wolf that
he wanted to be led into the white land. But the wolf did not want to, not even
if he were promised a shepherd’s whole flock of lambs. Yet the wolf eventually
agreed to lead him to the nearby mountain where they both stood and looked
down into the white land. There the lame wolf left him on his own.
The King’s son found a spring. He drank from it and felt wonderfully
refreshed from the water. A woman approached him and he immediately
recognized his stolen wife. She knew him too, stating, “You may not take me
back. If you did, the magician who is now my husband would take me away on
his magic horse that can fly through the air as fast as a thought!
The King’s son asked, “Yes, then what should we do?”
And she replied, “There is one way, but we will need an even faster horse.
Go to the old woman who lives on the border to this land. You must work for
her as her servant. She will give you very difficult trials, but you must find a way
to survive. As a reward you shall ask for the youngest colt and the saddle on the
floor that is covered with chicken manure. Ask her for the bridle as well!”
With these instructions the King’s son went forth. He came to a little brook.
As he rested there he saw on the edge of the brook a fish lying on the ground.
The fish begged him, “Take me and throw me back in the water. You will do a
great deed!” He did so, and as he leaned down to pick it up, the fish gave him a
whistle and said, “If you need anything take the whistle, blow in it and I will be
at your service.” He put the whistle in his pocket and placed the fish back in the
brook.
After a short while he met an ant who was being followed by her enemy,
the spider. He freed the ant, who gave him a second whistle that he could play
anytime to call her to his service. He placed it in another pocket and walked on.
Soon he met a fox who had been wounded by a silver arrow in his body.
The wolf challenged him, “If you pull the arrow out of my body and give me
some sharp-pointed herbs for my wound, you will be helped when entering
a dangerous experience.” The King’s son did so and the fox gave him a third
whistle.
With three whistles in his pocket, the boy reached the border to the white
land where the old woman lived. He told her he wanted to be her servant. She
agreed to let him try, but told him that no one had succeeded with the terribly
hard work she demanded. She took him out to the fields. There were ninety-
nine people sleeping there. The oldest spoke, “Here are all the people who tried
to be her servant but none of them has succeeded. You may try but if you are
unsuccessful, you will be the one-hundredth!” He agreed to serve her for one
year, but in this land one year was only three days.
On the first day the old woman cooked for him a “dream soup” and then
she sent him out with three horses. He had drunk the “dream soup” and went to
sleep immediately. When he awoke all three horses were gone. He remembered
his whistles, pulled one out and blew into it. Nearby there was a well. Three
Rudolf Steiner 47
goldfish swam to the surface. As he touched them they transformed into three
horses. He brought the horses the old woman. It was she who had transformed
the horses into goldfish, and when she saw the horses, she cursed the boy and
tossed herself from one side to another.
The next day the old woman cooked another “dream soup” and sent him
off with the horses. Once again he fell asleep and when he awoke the horses
were gone. He blew into the second whistle and immediately three golden ants
appeared. As he touched them they were transformed into his three horses again.
He led them back to the old woman. She went totally wild! She had enchanted
them and now cursed them even more. But the King’s son was saved.
On the third day the old lady said to herself, “Now things have to be done
even more cleverly!” She cooked another soup and sent him out with the horses.
When he fell asleep from the dream soup, the horses were transformed into three
eggs.
Then the old woman placed them under her buttocks and sat on them!
When the King’s son awoke, the horses were gone. He blew into the third whistle
and just imagine how clever things took place. The fox came by and said,“This
time things are much more difficult, but we will figure it out. I will go to the
henhouse and cause wild noise and chaos. The old lady will run out. While
she runs, take the three eggs she is sitting on and they will be transformed the
minute you touch them.”
So it came to pass. The fox entered the chicken coop, stirred up a ruckus,
and when the old woman ran out, the King’s son touched the golden eggs one
by one. When the old lady came back, all three horses were there again. She
could do nothing more than ask the boy: “What do you want as a reward?”
She thought he would want something very special. He asked for the colt that
was born that morning and the saddle on the floor that was covered by chicken
manure and the old bridle. He received all of these and went along his way.
The horse was very small. He had to carry it on his back. That evening the
colt said, “Now you can sleep a bit. I will go to the well and drink some water.”
In the morning the colt returned. On the second day the colt could run at
tremendous speeds. And on the third day it carried the King’s son to the place
where his wife was banished. He placed his wife on the colt (and this is the point
that proves to anyone who understands these things the occult origin of fairy
tales), and the King’s son asked, “How fast shall we fly through the air?”
And his wife answered, “With the speed of thought.”
Now when the magician who had imprisoned her saw they were escaping,
he mounted his magic horse to hurry after them. The horse asked him, “How fast
shall we fly through the air?”
And he answered, “With the speed of will or the speed of thinking!” And
they rushed after them, getting nearer and nearer. When they were quite near,
the horse told those who flew ahead to stop.
“I will stop only when you are quite close,” was the answer.
In that moment the magic horse reared, threw off the robber and joined the
little colt. So the Queen was freed, the King’s son was able to go home with his
wife, and they lived again in their own land.
And if what happened did not fade away, then they must still live on today.
mn
This is a much more complicated fairy tale that contains multiple events.
Let us allow this tale to live in us in order to let the events in this tale resound
together. Then we can interpret it on our own. Whatever has been included from
false traditions must be extracted. If you follow the principles I have explained
today, you will find the golden thread: the dragon motif, the motif of three
sisters, the banishment, the overcoming of dragon forces by the fires, the motif
of cleverness, the motif of marriage between the rational soul and the outer
world; then once again the unique motif of cleverness within the finer magical
forces. Then there appears, in a strange fashion, nemesis, karma, in that the
King’s son meets his sisters again: their higher sisterly nature that three brothers
threw out the window, killing the dragons by the fires and so forth.
Such fairy tales are experiences from people within a folk who are in
transformative, in-between states of mind. In the same way we have received
the great mythologies of the gods from different peoples. Initiates have brought
these mythologies to us from the higher and the lower spiritual worlds. The
fairy tales relate to the great folk mythologies in the following way: The great
Rudolf Steiner 49
folk mythologies can be interpreted when we base them upon the great, all-
encompassing conditions of the cosmos.
The fairy tales are interpreted when based upon the secrets of a folk.
Everything that appears in fairy tales is nothing other than different events and
pictures of storytelling from the lower spiritual world. To a certain degree all
people in primeval times had such experiences from the lower spiritual world.
Then they happened more and more seldom. One person told another. Others
received the tales and they were transported from one area to the next. They
appeared in different languages so we notice common fairy tale treasures over
the entire earth when we can peel away the experiences, they are based upon,
from the lower spiritual world.
Any practical person who wanders upon the earth can find the final remains
of atavistic clairvoyance. From time to time we meet someone who speaks about
experiences he had in the lower spiritual worlds. Such a person, who wanders
through the country, hears from others who have an understanding for the true
reality of fairy tales. In this way the Brothers Grimm wrote down the German
fairy tales. Others have collected their land’s fairy tales; most of whom were not
clairvoyant, but collected tales from third, fourth, fifth hand and sometimes from
tenth hand so the tales take on a multi-distorted form. Yet the fading light of
twilight is approaching when people had an intimate relationship to the spiritual
world. More and more people return from this spiritual world. The atavistic
clairvoyance will become more and more seldom. At least that can be considered
healthy. And true clairvoyance will be more and more accessible for people as
the result of spiritual development.
And concerning those who saw in primeval times, people in the future will
be able to say, “Once upon a time ancient people spoke from their experiences in
the lower spiritual worlds. Where was it? It can be everywhere.”
Today we seldom find someone who can speak out of the true source of
fairy tales experiences. For most people who are inwardly trapped in the physical
world, the tales died a long time ago. But from the fairy tale experiences we can
say, “They happened once—and if they are not finished, then these fairy tale
experiences are still alive today.”
references:
Steiner, Rudolf. Die Beantwortung von Welt- und Lebensfragen durch Anthroposophie,
“Interpreting Fairy Tales,” Lecture in Berlin, December 26, 1908, Rudolf Steiner
Verlag in Dornach, Switzerland 1986, GA 108, pp. 143–168.
_____. Theosophy, First Edition in Berlin 1904, Rudolf Steiner Verlag Edition in
Dornach, Switzerland 1976, GA 9, pp. 34–38.
_____. Anthroposophy and the Human Gemüt, September 1923, Vienna.
How to Create, Tell,
and Recall a Story
by Rudolf Steiner
translated by Helen Fox
Let me give you an example of something which can sink into the child’s soul
so that it grows with his growth, something which one can come back to in later
years and make use of to arouse certain feelings within him. Nothing is more
useful and fruitful in teaching than to give the children something in picture
form between the seventh and eighth years, and later, perhaps in the fourteenth
and fifteenth years, come back to again in some way or other. Just for this reason
we try to let the children in the Waldorf school remain as long as possible with
one teacher. When they come to school at seven years of age, the children are
given over to a teacher who then takes his class up the school as far as he can, for
it is good that things which at one time were given to the child in germ can again
and again furnish the content of the methods employed in his education.
Now suppose for instance that we tell an imaginative story to a child of seven
or eight. He does not need to understand all at once the pictures which the
story contains; why that is, I will explain later. All that matters is that the child
takes delight in the story because it is presented with a certain grace and charm.
Suppose I were to tell the following story:
mn
Once upon a time in a wood where the sun peeped through the branches,
there lived a very modest violet under a tree with big leaves. And the violet was
able to look through an opening at the top of the tree. As she looked through this
broad opening in the treetop, the violet saw the blue sky. The little violet saw the
blue sky for the first time on this morning because she had only just blossomed.
Now the violet was frightened when she saw the blue sky—indeed, she was
51
overcome with fear, but she did not yet know why she felt such great fear. Then
a dog ran by, not a good dog, a rather bad snappy dog. And the violet said to the
dog: “Tell me, what is that up there that is blue like me?” For the sky was blue
just as the violet was.
And the dog in his wickedness said: “Oh, that is a great giant violet like you
and this great violet has grown so big that it can crush you.” Then the violet was
more frightened than ever because she believed that the violet up in the sky was
so big that it could crush her. And the violet folded her little petals together and
did not want to look up to the great big violet anymore, but hid herself under a
big leaf which a puff of wind had just blown down from the tree. There she stayed
all day long, hiding in fear from the great big sky-violet.
When morning came the violet had not slept at all, for she had spent the
night wondering what to think of the great blue sky-violet who was said to be
coming to crush her. And every moment she was expecting the first blow to
come. But it did not come. In the morning the little violet crept out, as she was
not in the least bit tired. For all night long she had been only thinking, and she
was fresh and not tired (violets are tired when they sleep, they are not tired when
they don’t sleep!) and the first thing that the little violet saw was the rising sun
and the rosy dawn. And when the violet saw the rosy dawn, she had no fear. She
was glad at heart and happy to see the dawn. As the dawn faded, the pale blue
sky gradually appeared again and became bluer and bluer all the time, and the
little violet thought again of what the dog had said, that this was a great big violet
which would come and crush her.
At that moment a lamb came by and the little violet again felt she must ask
what that thing above her could be. “What is that up there?” asked the violet.
And the lamb said, “That is a great big violet, blue like yourself.” Then the
violet was afraid again and thought she would hear from the lamb just what the
wicked dog had told her.
But the lamb was good and gentle, and because he had such good, gentle
eyes, the violet asked again: “Dear lamb, do tell me, will the great big violet up
there come and crush me?”
“Oh, no,” answered the lamb. “It will not crush you. It is a great big violet,
and his love is much greater than your own love, even as he is much more blue
Rudolf Steiner 53
than you are in your little blue form.” And the violet understood at once that
there was a great big violet who would not crush her, but who was so blue in
order that he might have more love, and that the big violet would protect the
little violet from everything in the world which might hurt her.
Then the little violet felt so happy because what she saw as blue in the great
sky-violet appeared to her as Divine Love, which was streaming towards her
from all sides. And the little violet looked up all the time as if she wished to pray
to the God of violets.
mn
Now, if you tell the children a story of this kind, they will most certainly
listen, for they always listen to such things. But you must tell it in the right mood
so that when the children have listened to the story, they somehow feel the need
to live with it and turn it over inwardly in their souls. This is very important,
and it all depends on whether the teacher is able to keep discipline in the class
through his own feeling.
That is why when we speak of such things as I have just mentioned, we

must also consider this question of keeping discipline. We once had a teacher in
the Waldorf school, who could tell the most wonderful stories, but he did not
make such an impression upon the children that they looked up to him with
unquestioned love. What was the result? When the first thrilling story had been
told, the children immediately want another. The teacher yielded to this wish
and prepared a second. Then they immediately wanted a third, and the teacher
gave in again and prepared a third story for them. And at last it came about that
after a time this teacher simply could not prepare enough stories. But we must
not be continually pumping into the children like a steam pump; there must be
a variation, as we shall hear in a moment, for now we must go further and let the
children ask questions. We should be able to see from the face and gestures of a
child that he wants to ask a question. We let him ask it, and then talk it over with
him in connection with the story that has just been related.
Thus a little child might ask: “But why did the dog give such a horrid
answer?” and then in a simple childlike way you will be able to show him that a
dog is a creature whose task is to watch, who has to bring fear to people, who is
accustomed to make people afraid of him, and you will be able to explain why
the dog gave that answer.
You can also explain to the children why the lamb gave the answer that he
did. After telling the story, you can go on talking to the children like this for
some time. Then you will find that one question leads to another, and eventually
the children will bring up every imaginable kind of question.
Your task in all this is really to bring into the class the unquestioned
authority about which we have still much to say. Otherwise it will happen that
while you are speaking to one child, the others will begin to play pranks and be
up to all sorts of mischief. And if you are then forced to turn around and give a
reprimand, you are lost! Especially with the little children one must have the gift
of letting a great many things pass unnoticed.
But now let us consider the following question: Why did I choose a story
with this particular content? It was because the thought-pictures which are given
in this story can grow with the child. You have all kinds of things in the story
which you can come back to later. The violet is afraid because she sees the great
big violet above her in the sky. You need not yet explain this to the little child,
but later when you are dealing with more complicated teaching matter, and the
question of fear comes up, you can recall this story. Things small and great are
contained in this story, for indeed things small and great are repeatedly coming
up again in life and working upon each other. Later on then you can come back
to this. The chief feature of the early part of the story is the snappish advice
given by the dog, and later on it is the kind, loving words of advice uttered by the
lamb. And when the child has come to treasure these things in his heart and has
grown older, how easily then you can lead on from the story you told him before
to thoughts about good and evil, and about such contrasting feelings which are
rooted in the human soul. And even with a much older pupil, you can go back
to this simple child’s story; you can make it clear to him that we are often afraid
of things simply because we misunderstand them and because they have been
presented to us wrongly. This cleavage in the feeling life, which may be spoken
of later in connection with this or that lesson, can be demonstrated in the most
wonderful way if you come back to the story in the later school years.
In the religion lessons too, which will come later on, how well this story can
be used to show how the child develops religious feelings through what is great,
for the great is the protector of the small, and one must develop true religious
feeling by finding in oneself those elements of greatness which have a protective
Rudolf Steiner 55
impulse. The little violet is a little blue being. The sky is a great blue being, and
therefore the sky is the great blue God of the violet.
This concept can be used at various different stages in the religion lessons.
What a beautiful analogy one can draw later on by showing how the human
heart itself is of God. One can then say to the child: “Look, this great sky-violet,
the God of the violets, is all blue and stretches out in all directions. Now think of
a little bit cut out of it—that is the little violet. So God is as great as the world-
ocean. Your soul is a drop in this ocean of God. But as the water of the sea, when
it forms a drop, is the same water as the great sea, so your soul is the same as the
great God is; only it is just a little drop of it.”
If you find the right pictures you can work with the child in this way all
through the early years, for you can come back to these pictures again when the
child is more mature. But the teacher himself must find pleasure in this picture-
making. And you will see that when, by your won powers of invention, you have
worked out a dozen of these stories, then you simply cannot escape them; they
come rushing in upon you wherever you may be. For the human soul is like an
inexhaustible spring that can pour out its treasures unceasingly as soon as the
first impulse has been called forth. But often people are so indolent that they will
not make the initial effort to bring forth what is in their souls.
resource:
Translated by Helen Fox and printed as lecture four in The Kingdom of Childhood, Rudolf
Steiner Press, London, 1974. In German the lecture is found in GA 311, Die Kunst
des Erziehens aus dem Erfassen der Menschenwesenheit.
The Secret of Children’s
Pictures
by Armin Krenz
For many decades scientists from all over the world have tried to decipher
the meaning behind human beings’ pictorial art. They have found that
children’s pictures, especially, have commonalities that transcend culture. These
commonalities include the experiences represented, as well as the forms of their
expression. The consistencies are so pervasive that it can be no coincidence
when children just draw “something or other.”
No matter if a child paints something quickly in passing or makes a big effort,

whether the best colored pencil is carefully chosen, or the first one that comes
to hand is used, if one investigates the “meaning” of children’s pictures, it can
be established that children always express their hopes, wishes, dreams, visions,
and expectations, and also their anxieties, fears, hurts, and cares with their
pictures. The pictures portray their current, experienced reality; an experience
in the present that has a connection to the past and the future. Of course,
children’s pictures are not conscious acts of creation. That is why developmental
psychologists do not say: “The child is painting,” but rather, “painting has
overtaken the child.” By “overtaken” they are referring to the feelings and internal
pictures that play into the painting process.
The “purpose” of children’s pictures simply lies in the joy the children have
in painting and drawing and their desire for “self expression.” Self expression
connotes wanting to bring out something that is pressing on one. This feeling
of pressure should not be compared to a burdensome experience! It is much
more that a person’s desire to free himself of feelings or thoughts in order to be
open to new perceptions and experiences gives rise to this sort of pressure. One
could say: Children’s pictures enhance and free them from feelings, relieve them
56
Armin Krenz 57
from unassimilated thoughts and concerns, so there is the possibility of moving

forward in life’s present situations.
A principle of developmental psychology helps us understand something

that is of the highest importance in children’s painting and drawing: There is
no “right or wrong,” “good or bad,” “acceptable or unacceptable,” “pretty or
less pretty” in the pictorial-graphic expressions of children! When children
subjectively appraise and evaluate themselves and their whole environment,
that is, judge with value measurements that are coated in emotion, then their
pictures always equal their own idea of rightness. It is not without reason that in
neurobiology it is said: How a person feels is how they think, and how they think
is how they act. Emotions are impressed upon our thoughts and influence their
direction, releasing corresponding patterns of behavior. In this respect, there
cannot and may not be any “objective correctness” applied to children’s pictures!
When children paint and draw significant things especially large, then it may
be that a lion will appear larger than a house or a tree. Their picture expressions
give an emotion-laden image of their current assessment of their lives. In this
respect, the picture is a stored bundle of impressions. And here, something
cultural-historical comes full circle: Im-pression seeks out ex-pression. Children’s
pictures are equally ordered among the other five forms of expression.
How to “read” children’s pictures

Children’s pictures are composed of six major elements. First, there are
the so-called twenty graphemes; the basic marks or scribbles that range from
the dot, various vertical, diagonal, or horizontal lines, and curved, zigzag, or
wavy lines, to the spiral and circle, all the way to open lines. Each grapheme
corresponds to a certain phase of development in the first four years of a
child’s life. How often a certain grapheme is chosen can be concluded from the
particular developmental focus at the time.
Secondly, we look at the three personality elements: capacity for decision-

making and responsibility, emotional capacity, and cognitive capacity. The
pictures show us how strongly each particular area is developed or not. In the
third step the elements of time are considered: past, present, and future. The
pictures inform us as to what aspect of time the child is most strongly living in
with respect to emotions and cognition.
Of the many thousands of children’s pictures that I have evaluated in the

last twelve years, more than ninety percent lead me to the conclusion that
children between the ages of four and seven grapple with family situations with
intensively emotional thoughts that are drawn from the past. This observation
is contrary to the cognitive, future-oriented learning methods promoted
among many kindergarten-aged children at the present time. A radical change
in perspective is necessary here in order to not further hinder a child’s lasting
personality development.
The fourth element involves the child’s choice of color. Socio-cultural

oriented educators place the highest priority of significance on the four primary
and four secondary colors: Red, yellow, green and blue, as well as black, white,
purple, and brown. These colors play a special role in human history and many
current findings in developmental psychology show that children again and
again attach the same colors to their emotionally packed experiences.
Girl, age five: Strong

developmental orientation;
is continuing to seek many
possibilities for becoming
more independent.
Girl just under five years old:

The boy who drew this Self-aware, very autonomous –
picture was emotionally, loves the freedom to actively take
socially and physically part in arranging the day and
neglected by his parents. is discovering the world with its
He desired a “world” in many possibilities for creating.
which he could “laugh
and play.”
Armin Krenz 59
Now, in the fifth step, the finished picture is viewed, whereby a certain
symbolic value is assigned, usually based on the work of Carl Gustav Jung. He
worked from the assumption that every person comes into the world with an
“enormous repository” of complete sets of pictures, drawings, and symbols in
their subconscious mind that, through impressions and their assessment, are
activated and networked with each other. Whether it is the sun, stars, the moon,
clouds, a house, certain animals, a fence, a fire, a rainbow, a forest, an explosion,
a mountain, or something else, here are archetypal pictures that have particular
meanings.
Finally, specific characteristics are taken into consideration:

• Floating pictures in which people, animals, or objects have no floor or
ground under their feet.
• Framed pictures in which the four sides of the page are outlined.
• Doubling of objects.
• The angle of incline for crowns of trees or roofs of houses.
• Leaving out parts or pieces of objects that belong together.
• Sealing or rolling up pictures.
Exercise caution in the analysis.

A conclusion about the interpretation of a picture is possible only under the
following conditions:
• Several pictures must be available in order to discover the frequency

of characteristics. Single pictures are seen as reflections of the day and
would lead to haphazard generalizations.
• The basis for the work of analysis is verified knowledge.
• A complete conclusion is never achieved by evaluating single

characteristics. It is the result of a combined look at all six focus points.
• Conclusions are only relevant if they concur with the analyses of the
other five forms of expression. Children’s pictures are extremely valuable
documents in helping to understand the child’s world, discover internal
values and priorities, and convey educational measures. We should
encounter all children’s pictures with a sense of value and respect
because they are entrusting to us the “diary of their soul.”
Painting
and Drawing
Language and The Variety of
Language in Movement Forms
Narrative
The Six Forms of
Expression Used by
The Variety of Children
Day and Night
the 16 Forms of Play Dreams
and Play of the
Child
The Variety of
Behavior Patterns
Template coloring, in the sense of having a concept of

“this is how a child draws or paints,” is, from an individual-
educational perspective, detrimental to development,
considering the children’s pictures bring to expression
experiences and impressions from the past, document present
assessment impulses, and reveal subjectively embossed hopes
and ideas, constituting an act of liberation.
For this reason children’s pictures should not be measured by

objective criteria. Otherwise children will lose the connection
to themselves and their internal pictures.
They will become insecure, and irritation between them
and the adult attachment figure will ensue.
references:
Armin Krenz: Was Kinderzeichnungen erzählen. Kinder in ihrer Bildsprache verstehen,
Dortmund, 2010.
Hans-Günther Richter: Die Kinderzeichnung, Entwicklung – Interpretation – Aesthetik,
Berlin, 1997.
Martin Schuster: Kinderzeichnungen, Wie sie entstehen, was sie bedeuten, Munich, 2010.
Wolfgang Sehringer: Zeichnen und Malen als Instrumente der psychologischen Diagnostik,
Ein Handbuch, Heidelberg, 1999.
About the Author: Dr. Armin Krenz works for the Institut für angewandte
Psychologie und Pädagogik (IFAP) Kiel with research and continuing education
focus on professional developmental monitoring and quality in institutional
elementary education.
Research into Resilience
by Christof Wiechert
translated and printed from The Beating Drum: the South African Early Childhood
Journal out of the Rudolf Steiner Impulse
Disturbing reports are circulating around the world, always in the

murky twilight of so-called ‘facts.’ According to the rumors, or indeed
facts, that we are dealing with, a disproportionate number of war veterans
commit suicide on their return to the USA from their tour in Iraq. After the
Vietnam War, accounts came in from various sides of how soldiers were
able to cope again with everyday civilian life only with great effort. People
in Europe are also worried about the NATO soldiers’ ability to deal with
trauma when they are in peace-keeping missions abroad. The question is,
How does an individual cope with traumatic or otherwise shattering events
in his or her life? This question is just as valid for children as for adults.
The research that deals with this is research into resilience—research

into the overcoming, the processing of, ‘insurmountable’ experiences,
research into the sours (mental) power of resistance (resilire = to spring
back, to rebound).
This research began after World War II, when people were faced with the fact
that there were those who inwardly overcame their experiences of war or prison
and were able to resume a ‘normal’ life once their soul wounds were healed. At
the same time, they realized there were those who never really overcame these
experiences and instead kept suffering from the trauma affecting them.
The question arose on what this ability to inwardly overcome experiences

depends. What makes one child strong in taking life’s knocks, what makes
another child react so much more sensitively? From regions where people have
been hit by great natural disasters, we hear relatively little of the problems that
they have in inwardly coming to terms with them.
61
Research into resilience has arrived at several conclusions that have

considerable significance for educators in particular. The first issue was to follow
up on the question of whether the soul’s power of resistance may be explained
by heredity. If the parents have inner strength, is it passed on to their offspring?
After numerous studies the conclusion was reached that this is not the case.
Resilience is not inherited.
However, resilience is definitely connected with the experiences of the early

years of childhood. One researcher thinks it is a matter of the first four or five
years, while another thinks the whole time of childhood is significant, that is,
until the tenth year. Leaving aside the different viewpoints, there is agreement
that the soul’s power of resistance, or resilience, is nurtured and developed, if
children have had the following five experiences.
1. A reliable, stable relationship with one person. This person does not
necessarily need to be the mother, but it is necessary for it to be a single person
in the beginning. Later on this person may be joined by others. Neurologists also
point out that at the start of life there must be only one person to relate to. Later
on, there may be a second, followed by a third or fourth person, who is added to
the circle of people the child relates to, but just not in the beginning.
2. The growing child needs the experience of an authoritative upbringing.

This means that the child needs the fundamental experience that others
(involved in its upbringing) decide for him/her, and that he/she is completely
relieved of the necessity of making decisions, It is simply from the experience
that others make the right decisions that the child gains a sense of security in life,
in other words, trust. This experience cannot be estimated too highly. In the first
place, others decide what is good or bad for me, what is right and wrong, healthy
and unhealthy. A deep feeling of security comes about: I can leave it up to the
world to take over; I can rely upon my surroundings in all circumstances.
3. Children need the experience of learning through example. This has to

do with two qualities, firstly, a moral quality that makes a deep impression: What
the child experiences through the example of the behavior of those around him
should be completely compatible with what is demanded of him. If the child
is forbidden to watch television and the people he relates to watch unlimited
amounts of television, the child’s understanding of his surroundings as a totality
cracks open. You can add many other examples.
Christof Wiechert 63
There is something else at stake too. When the Canadian psychologist Albert
Bandura discovered the mirror neurons and their activity in human beings, the
interesting question arose as to whether, in general, the child learns with his/
her intellect or from imitation, from “doing it like this too.” Bandura argues
vehemently that the young child learns from imitating, not through cognition,
something he documents impressively through the process of learning to speak.
To date, in the practice of teaching, this most significant idea, the idea that
children learn in a more carefree way through imitation rather than laboriously
drumming things into their heads, is scarcely to be found. In this case we are
talking about children up to the age of ten. Through the process of a child’s
learning, for example, to do arithmetic by developing habits rather than through
the intellect, self-confidence is developed as he learns ‘externally’; he feels
affirmed through the sure habit.
The research described here does not derive from an anthroposophical-

anthropological milieu, but from conventional research. It is, therefore,
legitimate to emphasize that, according to Steiner, from around the twelfth year
cognitive learning takes on more and more significance. Only with Steiner is
this whole complex called “becoming capable of forming judgments.” In other
words, the learning process is guided and determined by the child’s own power
of discrimination, no longer by habit.
4. Children need a qualitative experience of time. What is the difference

between morning and evening for our feeling about life? What is the difference
between autumn and spring, summer and winter for our feeling about life?
Within a Christian context, how does the Easter festival differ from Christmas?
Or within an Islamic context, how does the sugar festival differ from the
beginning of Ramadan? How does the child experience the ordering of time,
how do we help him to experience the ordering of time? Here is one quite simple
example: when I was still quite young, people in Holland celebrated the Queen’s
birthday at the end of spring. This was the season when we used to visit the
annual fair and celebrate the day we would be given cotton candy on a wooden
stick. In our minds as children this cotton candy developed into the quintessence
of the celebration of the Queen’s birthday. Lots of biographies describe rituals
that are linked to the seasons. There is also the simple fact of going to bed. Is it a
random activity because we are tired, or is there a small ritual belonging to this
moment when we take our leave of the day that is entirely different from waking
up in the morning?
We can see from the way in which this fact is reflected in Waldorf
kindergartens and schools that these festivals are not celebrated just for the sake
of it, but rather out of some insight. Whoever wants to give shape to his or her
life, whoever refuses to be ‘lived’ has to shape time.
5. The child needs a definite surplus of positive school experiences. The

fifth condition from research into resilience scarcely requires an explanation,
Nonetheless, it ought to be pointed out that for long periods of time (times
which are not yet over) the question whether pupils are left with more positive
than negative experiences from learning, from going to school, is considered
incidental. This needs to be seen properly. Many school traumas will accompany
the individual for his or her whole life, wounds of which the school (or the
teachers) are often not aware. If they were aware of them, the schools would set
things up differently. In other words, whatever basis is laid down for the mood of
soul at school plays a key role in the memory of individuals for their lives. This is
an important reason for schools and teachers to ask themselves how the pupils
are faring. This is by no means to deny that school is a place where pupils can go
through a crisis; this will also need to happen. What is at stake is the overcoming
of difficulties and whether pupils feel sufficiently accepted by the teachers.
We will have no difficulty, after reading the above account, in establishing

the basic requirements of the art of education. That is to say, the art of education
is based on resilience. We are dealing with one aspect of resilience. Another
aspect is concerned with the so-called education for dealing with emergencies.
How do we help children who have survived natural disasters or war disasters?
Nowadays, we know that what enables children to work through trauma more
than anything else is art or artistic activity. (This can be gleaned from the
Chengdu Waldorf school report.) This fact has been documented in lots of
places and it confirms the healing power that can come from art. Art needs to
become a normal part of every form of education.
references:
Rutter, M. “Resilience Reconsidered,” Handbook of Early Child Intervention, Cambridge
University Press, 2000.
Steiner, R. Die Pädagogische Praxis vom Gesichtspunkte der geisteswissenschaftlichen
Menschen erkenntnis (GA 306), 5th Lecture, Dornach, 19th April 1923.
Werner, E. “Protective Factors and Individual Resilience,” Handbook of Early Childhood
Intervention, Cambridge University Press, 2000.
Resilient Children:
First Food or Fast Food
by Kathrine Train
nutritionist and psychophonetics practitioner in South Africa
printed from The Beating Drum: The South African Early Childhood Journal out of
the Rudolf Steiner Impulse
Some of us are able to accommodate the stresses we’re exposed to and

continue life on an even keel; others are knocked off balance, which they express
through their behavior or illness. Resilience is a term used to describe what it
takes to remain on track.
Humanity today is exposed to a vast array of stressors on all levels—physical,

electromagnetic and psychological. The environment has been manipulated by
technology to such an extent that chemicals in food, water, households and the
air are difficult to avoid. The use of electricity, radio, cell phones and internet
determines that the air is congested with foreign electromagnetic and sound
waves. On one level our bodies are made up of chemicals and waves, so this must
be impacting us, not to mention the physical and emotional stress of conflict,
trauma and just plain overdoing it that we inflict on ourselves and others on an
ongoing basis.
We take experience into ourselves through sensing, food and the air that we
breathe. Inside of ourselves, whether it is in the psyche or the body, we digest
what we’ve brought in, make meaning of it and incorporate it into the sense of
who we are. In this way we build ourselves up. There is a fine balance between
challenging ourselves enough to grow, but not so much that we overwhelm
ourselves. Resilient children have, through their experiences, developed a
sense of self and bodily strength that enables them to meet challenges they’re
presented with and remain centered.
66
Kathrine Train 67
One of the areas in which we can help children to develop resilience is

through the food that they eat. Each food has its own signature, or quality,
depending on the conditions of growth and which part of the plant or animal
is used as food. The signatures can be used to stimulate specific forces in the
growing child and to balance one-sided tendencies. Food in its natural state, as
close to nature as nature intended, is imbued with an etheric or life force that,
when met by the individual through digestion, helps to build up our own life
force. The life force is represented in a plant or animal by a mix of vitamins,
minerals, enzymes and other compounds, and we respond to the mix of
elements as a WHOLE. For example, the wheat berry contains in its sheath all
the B vitamins, magnesium, manganese and fiber essential for digesting starch.
Processed wheat flour has many, if not all, the vitamins and minerals leached
out, leaving pure starch. The vitamins and minerals essential for digesting the
starch are taken from body stores, leaving us depleted on other levels. Each step
of food processing removes more of the life force. Vegetables that are peeled,
chopped and stored in plastic bags in fridges with artificial lighting have already
lost something.
One of the elements present in the signature of the food is warmth. In

order to live comfortably in one’s body, an optimal level of warmth is required;
awareness of this is particularly important during winter. Some of us never
feel warm enough and are constantly looking for the closest fire; others are
overheated and need to get rid of excess warmth. As a rule, the color, fluid
content and density of the food indicates the amount of warmth that the food
will imbue to the body. Green foods tend to be cooling while yellow, orange and
red foods tend to be warming. Watery foods will be more cooling than dense
foods. The method of cooking may also be used to enhance temperature effects.
Long, slow cooking imbues more warmth than short, fast cooking, and raw food
is the most cooling.
Fats and oils are an essential part of the daily diet and stimulate the body
to produce its own warmth. A reaction to the high prevalence of heart disease
has caused many misunderstandings about fats. As well as stimulating warmth,
fats and oils in the right balance modulate the immune system and provide
protection for the nervous system. The fats, solid at room temperature and
originating mostly from land animals in the form of milk, butter, cheese, chicken
68 Resilient Children: First Food or Fast Food
and mutton or beef, have the effect of hardening in the body. They need to
be balanced out with the oils, which are liquid at room temperature and are
extracted from seeds, nuts, certain fruits and fish. Within the oils are found three
main types of fatty acid, the much spoken about omega 3, 6, and 9, all of which
are needed in the diet. The omega 3 oils are typically deficient in our western
diets, and one needs to make a conscious effort to include them, the main
sources being fish, flax seeds or oil, and walnuts.
These are just a few of the many considerations in choosing one’s food.
Unless one makes a conscious effort, the diet can become one-sided and limited.
An interesting exercise is to count how many times a day or week we eat wheat.
Considering that there are at least another seven grains, each with their own
subtle qualities, how are we restricting ourselves by not including them? To help
children develop resilience, for now and for the rest of their lives, one can start to
build healthy eating habits whereby their bodies become accustomed to a broad
range of natural, fresh foods. In time they may begin to notice the difference in
their sense of wellbeing and seek out these foods of their own accord.
Why Waldorf Works
From a Neuroscientific Perspective
by Regalena Melrose, MD
Why Waldorf works has more to do with how contemporary scientific

research has shown that the brain develops and functions than Rudolf Steiner
ever might have known in his time. Sure, the educator and founder of Waldorf
education theorized convincingly about how children learn best, but until MRIs
and other sophisticated measures of the brain were developed, we had no way
to prove or disprove any of Steiner’s theories with the kind of precision and
accuracy we can now. An overwhelming body of evidence from the last 20 years
of neuroscientific inquiry supports Steiner’s theories, including some of the most
fundamental foci of Waldorf education.
Three foci thrill me the most, both as a parent of a Waldorf student and
as an international speaker on the topic of learning, behavior, and the brain:
holism, play, and nature. An emphasis on all three is consistent with how the
brain learns best: when the whole brain is engaged at any given moment, when
its foundational neural connections have been given ample time to develop, and
when it is in an optimally aroused state.
Knowing how the brain develops is essential to understanding why these

three foci are so important to the success of any educational program. Let us
learn first some basic fundamentals of the brain. First of all, it is “triune,” that
is, it has three parts. More importantly, not all three parts are fully developed
at birth as we once believed. In fact, very little of a newborn’s brain is “online”
and “ready to go.” When the brains of newborn babies are observed with MRI,
we see that the only part of the brain that is lit up or active is the most primal
part—the brain stem, sensing brain, or “animal brain,” as it is also called.
(Small underdeveloped parts of the auditory and visual cortices are the only
exceptions.) This primal part of the brain is responsible for our experiences
69
70 Why Waldorf Works
of arousal and stress. It kicks into high gear and mediates our “fight or flight”
response when needed. I like to call it the “sensory brain” because it speaks only
the language of sensations, the language that most consistently enables our
survival. When we encounter a bear in the woods, for example, our words will
not save us, but our heightened senses will.
The second and third parts of our brain—the limbic or feeling brain and the
neocortex or thinking brain, respectively—begin to develop only after birth. This
is critical new knowledge that provides a compelling answer to the long, highly
debated question of “nature versus nurture.” We now know that because we have
use of only a very small part of our brain at birth, the brain is literally sculpted
by the experiences we have interacting with others in the environment. It is
not until 3 to 4 months of age, when the feeling brain has become activated by
experience, that newborns are able to express more than just states of distress or
contentment, as it does with only the sensory brain. At this somewhat older age,
babies can share a wide range of emotions, thereby giving us a more social baby.
The third part of the brain, the neocortex, thinking brain, begins to develop
after the limbic, feeling brain. Indications of this maturation include babbling
between 6 and 9 months, a first word around the age of 1 year, and 2 to 3 words
strung together by the age of 2 years. Whereas sensations are the language of the
sensory brain and feelings are the language of the limbic brain, the neocortex
speaks the language of words and mediates all of what most educators value.
For example, the neocortex mediates impulse control and the abilities to plan
ahead, to organize, and to understand that a choice we make now may continue
to have consequences later. Empathy for another is mediated by the neocortex,
as are our abilities to use ration, reason, and logic. We think and analyze with
our neocortex and, of course, understand and have use of both receptive and
expressive verbal language. If you’ve heard about “right brain” versus “left brain”
functioning, it will make sense to you now that it is the neocortex that controls
the functions of the left hemisphere whereas the sensing and feeling parts of the
brain control the functions of the right hemisphere. The brain operates optimally
when all its parts are equally developed, valued, and engaged. Why Waldorf
works is because it does just that.
Steiner’s approach to education is a holistic one. He recognized that our

senses, feelings, and cognitions must all be actively engaged at each stage of
Regalena Melrose 71
development in order for students to maintain, over the long term, a joy and love
of learning. Waldorf educators do not make the same mistake made by a number
of other more traditional, conventional, and mainstream models of education.
Waldorf educators do not overvalue the development of the neocortex and left
brain to the exclusion of the right brain, that which senses and feels deeply. It
does not focus at too young an age, before the brain is ready, on purely academic
endeavors that attempt with rigor to engage a part of the brain that the child
has little access to, the underdeveloped neocortex. (The neocortex is not fully
developed until we are in our mid- to late 20s!) Instead, what Waldorf educators
do successfully is involve and nourish the sensing, feeling parts of the brain,
those easily accessed by young children, so that essential foundational neural
connections needed for later academic learning are solidly laid.
Let me expand: You now know that the brain develops in a hierarchical
fashion from more to less primitive, from the animal to the more uniquely
human. What that means is that the healthy development of the more
sophisticated neocortex depends upon the healthy development of the feeling,
limbic brain, which depends upon the healthy development of the sensory brain.
The problem with today’s mainstream educational models is that they want the
brain to walk before it can crawl. Well, let’s be accurate: Most school systems
today want children to run before they can crawl. We encounter proud parents
who say, “My child was walking at 9 months! She didn’t even need to crawl, just
up and went! Isn’t that terrific?” And what I want to say is, “No! No, that’s not
terrific! Push her to the floor! Make her crawl!” That might be an overzealous
reaction, but it is grounded in sound knowledge that every single stage of
development is essential to the next, laying a neural foundation to support
what is to come. Our children need ample time and practice to “marinate
in their mastery” of one skill or another, at each and every juncture of their
development. This is not happening in enough schools across the country today,
but it is happening at Waldorf schools.
Take the case of play. From the very beginning of a child’s educational
career at a Waldorf school, he or she is supported to play in a variety of different
fashions and settings throughout the entire school day. Steiner knew that play
is the invaluable foundation for any kind of healthy, human growth, including
academic progress. And let’s be clear about what kind of play this is. It is what
Dr. David Elkind calls “the purest form of play: the unstructured, [spontaneous],
self-motivated, imaginative, independent kind, where children initiate their

own games and even invent their own rules.” This kind of play, he warns us, is
disappearing from our homes, schools, and neighborhoods at an alarming rate
with great cost to the health, well-being, and achievement of our children.
Numerous studies have shown that play at every stage of development

improves IQ, social-emotional functioning, learning, and academic performance.
The findings of several studies conducted over a 4-year period found that
spending one-third of the school day in physical education, art, and music
improved not only physical fitness, but attitudes toward learning and test scores,
according to Dr. Elkind. Furthermore, when the performance of children who
attend academic preschools was compared to the performance of children who
attend play-oriented preschools, the results showed no advantage in reading and
math achievement for the “academic children,” but did show that they had higher
levels of test anxiety, were less creative, and had more negative attitudes toward
school than did the “play children.”
This is precisely the point we are missing in today’s achievement-driven

culture. We have bought into a myth in education that “more equals more.” A
formula of more time spent on academics, starting earlier in development, with
more homework, is not increasing the output of our children. It’s decreasing it!
Cutting time out for the arts, physical activity, and time in nature so our children
can spend more time reading, writing, and doing arithmetic is not the answer.
It is the culprit. Our children are burning out and dropping out at catastrophic
rates not just because more doesn’t equal more, but also because it equals shut-
down.
The brain functions its best only when in an optimum state of arousal. Our
children cannot attend, listen, process information, retain, or perform well when
in either an under- or an over-aroused state. Overwhelm is what causes these
states. When, before the brain is ready, children are exposed to and required to
participate in academics, media, technology, and organized play, such as team
sports, the premature and often prolonged stress they experience can eventually
shut the system down. Teachers all over the United States and Canada tell me
they see “it” by the beginning of third grade. In far too many of their students,
“the light has gone out.” The joy, curiosity, and wonder that are essential to the
learning process are already dulled by too much of one thing and not another.
Regalena Melrose 73
Whereas the mainstream educational system today focuses almost exclusively

on academics, a mostly left-brain function, Waldorf educators focus more on the
whole brain, emphasizing the right hemisphere at each stage of development.
Steiner could only have observed and therefore hypothesized that this keeps
our children in the optimum zone of arousal where all of learning and adaptive
behavior are possible. With current scientific findings, we now know he was
right. Tapping into the sensory gifts of the right hemisphere provides the “flow”
necessary for the marathon of achievement, not just the sprint.
Now that we’ve learned about the importance of holism and play to the
learning process, let us consider the invaluable role of nature. A given within
education is the engagement of the left brain. Learning almost always involves a
verbal, analytical process. What is not a given, is the stimulation and expression
of the right brain. The functions of the right hemisphere of the brain have
somehow been deemed less important to the achievement and ultimate success
of our children, at least “success” as most define it in the U.S. Our bodies are
supported to move less, our minds to race more. Cuts have been made not only
to recess and physical education, but also to creative endeavors such as theater,
music and fine art, all of which make important contributions to the optimal
functioning of the brain, achievement and success no matter how you define it.
What does nature have to do with it? A whole lot, according to neuroscience:
Nothing stimulates and resonates with the right brain more powerfully and,
therefore, nothing keeps us in the optimum zone of arousal better than nature.
Remember, the optimum zone of arousal, when anxiety is neither too high
nor too low, is the only physiological state within which all of learning and
adaptive behavior is possible. Nature beautifully promotes that state. According
to years of research recently compiled by Dr. Eeva Karjalainen, natural green
settings reduce stress, improve mood, reduce anger and aggression, increase
overall happiness, and even strengthen our immune system. Nature is one
critical antidote to the increases in stress, overwhelm, burnout, and dropout we
are witnessing in the educational system today. Lack of exposure to nature causes
such a detrimental state to the brain, and is so pervasive today, that we have a
name for it: “Nature Deficit Disorder.” Dr. Karjalainen reports that “after stressful
or concentration-demanding situations,” we do not recover nearly as well in
urban settings as we do in natural ones. When we experience nature, our blood
pressure, heart rate, muscle tension, and level of stress hormones all decrease
faster than when we are in urban settings. In children in particular, we know that
ADHD symptoms are reduced when they are given the opportunity to play in
green settings.
As a mother myself, I can’t imagine a parent on earth that doesn’t want all
of these benefits and more for their children. I can’t imagine that once parents
and educators know the research findings pointing the way to optimal brain
functioning, that any of us would ever agree to the kind of educational system
we have now. The alternative of Waldorf exists, and I am grateful. I urge every
parent to learn more about it and strongly consider it for their children. I am
also aware, however, that not every parent has access to a Waldorf school for
financial, geographical, or other reasons. For those parents and all of us really, I
have an additional urging—that we vote, petition, write letters, make calls, and
fight however we can to ensure that the reform about to take place in the current
educational system be founded on the invaluable neuroscientific findings of the
last 20 years. We must demand changes that are backed by sound science, based
on how we know the brain works best, not just in the short-term, but for all the
years to come.
About the Author: Dr. Regalena Melrose is a licensed clinical and credentialed
school psychologist with nearly 20 years’ experience working with children and
adolescents in schools, clinical settings, and private practice. She is the author
of several books including You Can Heal Your Child: A Guide for Parents of
Misdiagnosed, Stressed, Traumatized, and Otherwise Misunderstood Children and
the groundbreaking Why Students Underachieve: What Educators and Parents Can
Do about It. Dr. Melrose is an international speaker on the effects of stress and
trauma on the brain, learning, and behavior, and she maintains a private practice
healing the effects of stress and trauma in children, adolescents, and adults in
Long Beach, CA.
Note: Please visit www.whywaldorfworks.com; www.racetonowhere.com;

www.americasangel.org; www.drmelrose.com; and www.waitingforsuperman.com for
more information and resources.
The Senses
by Eileen M. Hutchins
We live as strangers in a world of light and color and sound. We behold

around us many movements and forms, and yet we feel ourselves separate from
them. And though within our own organism we have a realm which is more
intimately ours, this too is a secret. For who can tell of the subtle changes which
take place when he moves a hand or takes a step? Yet this inner world and the
world around are made manifest to us through our senses, and if we would read
their secrets, we need first to observe clearly that which is given. This is just
where most of us fail, for we take so much for granted and we accept so much
from the reports of others that we do not open our eyes and ears to that which is
waiting to be revealed.
If we are willing to carefully consider the ways in which we can contact

the world, we will find that our senses of perception are many more than the
accepted five. Of the senses of smell, taste, color and sound we are well aware,
even if we do not develop them very highly, for by means of them we connect
ourselves with the world around, and their activity is accompanied by pleasure
or pain. But let us consider for a moment how we are able to perceive our own
organism. Many people, when questioned, reply, “We have a sense of feeling,”
but if the questioning is continued, the confusion becomes apparent, for feeling
accompanies to a lesser or greater degree the functioning of all perceiving, and
there is no special “feeling” sense. Yet in casual conversation we often speak
more truly than we are aware. It is common to say, “I feel well” or “I feel ill,” or
after a good meal, “I have a sense of well-being.” For we have a sense of our own
condition, and this comes to a consciousness mostly when we are out of order or
when, after illness, hunger or discomfort, we feel a renewing stream of life.
There is another way in which we are conscious of our life processes. When
we are excited we feel our heart beat and our pulse throb, we feel stifled or our
breath comes quickly. We are sensing the movement within our organism, and
75
76 The Senses
through this experience we are able also to relate ourselves to the movement
of objects around us. But as we adjust ourselves in movement, another sense
becomes active: We need to retain our balance. We are most aware of this sense
when we are dizzy, or when a great effort is needed to keep our position, as in
the beginnings of skating or in difficult mountaineering. We are not conscious,
however, of the wonderful power by which we keep our upright position and
with every step overcome the force of gravity. We see that in the case of these
senses connected with our life processes we are very dimly aware of their
functioning and only become awake to their activity when they are disturbed.
If we were to group our senses together in a certain connected series, we

could so far arrange them as follows:
• Senses directed to our own organism:
The senses of life or well-being, movement and balance
• Senses directed to the outer world:
The senses of smell, taste, sight and hearing
But it is necessary to consider for a moment the sense of touch, and this
sense should perhaps be the very first of our series, for without it we could not
experience ourselves in our surroundings at all. In a way it is the lowest and yet
the highest sense, for the first dim feeling of the most primitive animals is a kind
of touch, a sensing of their surroundings, while one of the noblest strivings of
man is to be ‘in touch’ with his fellow men.
If we now pass on to consider the senses directed to the outer world, we

realize that those of “smell” and “taste” serve more to give pleasure to the
physical body, while sight and hearing serve much more as the foundation for
thought. There is another sense which is often overlooked and which is in a
certain way connected with that of sight. Whereas our sense of sight gives us
the perception of light manifesting itself in color, we have also a sense by which
we detect warmth; and it is not difficult to see that this is quite distinct from the
touch sense.
We may now add to our series as follows:

• Senses directed chiefly to our own organism:
The senses of life or well-being, movement, balance and touch
• Senses directed chiefly to the outer world:
The senses of smell, taste, sight, hearing and warmth
Eileen M. Hutchins 77
At the beginning of this article we came to the realization that there are more
senses than the commonly acknowledged five. We recognized a certain group
of senses chiefly directed to our own organism, and another group which relates
us to the world around. I would now like to pass over to certain other senses
which are little acknowledged as they are directed to a world which is no longer
physically manifest, namely to the world of thought. In considering the senses
directed to the outer world, we recognized that the senses of taste and smell are
more experienced as giving physical pleasure, whereas those of sight and hearing
give a basis for thinking.
Now we may take a step still further. For the average person a much stronger
thought activity is needed to distinguish sound than to coordinate objects
which appear before the eyes. If sounds are to take on a significance beyond
the qualities of being loud or soft, harsh or melodious, thinking must become
active. But together with this thinking moves also a further development of the
perception. We perceive that sounds form a melody, or that words are spoken.
Before we have weighed the meaning of the words, we perceive their utterance.
Still further, we perceive whether the words express thought. Before we judge
the thought to accept or reject it, we perceive that a thought is, as it were, offered
for our consideration.
More than this, instead of observing objects in the outer world, we

can perceive memories or thought images which we ourselves choose to
contemplate. It is not for nothing that we use such phrases as “in my mind’s eye.”
This inner perception is just as much an observing as is the case with external
objects. We may, therefore, say that our sense of hearing leads over to a sense of
speech and then to a sense of thought.
And now it is important to ask ourselves the question: “How do we perceive

another human being?” We can, of course, see, touch and hear the person with
whom we are present. But is this the highest extent of our perceiving? One hears
of gypsies or hunters who can tell when another person is near even though they
can see or hear nothing, for they sense the other person’s presence. This type of
sensing is not in the possession of the normal human being of today, but all who
have had the experience of meeting someone and of feeling at once intimately
connected know very well that we have a sense for perceiving the other human
being which is more intimate than that of sight or sound.
78 The Senses
To express this a little more clearly, here’s an example. Perhaps we enter a

room where there is a group of people, and we experience what is called a tense
atmosphere, or perhaps on the other hand there is a friendly mood. No one, I
think, will deny that this can be very vividly experienced, but on what does such
an experience depend? It depends on the observing of very subtle relationships
of human being with human being. It is possible to observe that when one
human being enters a room immediately a restlessness is brought; another
person may enter very quietly and there is a feeling of peace and tranquility. Our
perceptions of such relationships are very little developed, and for the most part
we do not try to cultivate that fine sensing of the personality of the other human
being.
We might now in our series of the senses, arrange them as follows:

• Senses directed to our own organism:
The senses of life or well-being, movement, balance and touch
• Senses directed to the outer world:
The senses of smell, taste, sight, hearing and warmth
• Senses directed to the life of thought:
Senses of hearing, speech, thought, of the other personality
And now I would like to make the arrangement in the following way:
For here we may see how those senses connected with the bodily processes
pass over to those directed to the outer world, and how these gradually become
freer of the physical organism and lead to those directed to the thought life.
And here once more we return to our sense of touch, but on a higher level. It is
natural that we should speak of the instinctive feeling for what is pleasing to our
fellow human beings as “tact,” for it is a kind of touch in a higher realm. If we
develop those senses which belong more to our thinking life, tact may become
conscious, and we may be truly in touch with that which is most noble in the
human being, his ideal life.
The senses may be pictured as a magic circle, a crown of twelve jewels, in

the light of which the secrets of the world may be revealed. We have been given
all that is needed to solve the mysteries of life, but the activity and the struggle
are ours.
Note: This article came from Great Britain and was made into a pamphlet in 1975 by
good friends Nathan and Yolanda McIniker who ran St. George Imprints. The clarity
and value of the contents suggest that it come to the attention of contemporary readers.
The Training of Observation
Most of those who have to do with education today come rather sadly to the
conclusion that children are becoming more and more limited in their powers
of observation. Within a certain field they are keenly awake, but they are blind
and deaf to much that used to delight most of us when we were young. One can
be put to shame by a child of six or seven when there is a question of the make
of cars or of airplanes, but the average child of today has no interest for trees,
flowers or birds and passes by the many aspects of nature with unseeing eyes.
Yet if we are willing to examine ourselves carefully, we will find that our own
observation is but too often at fault. We are generally attentive only to that which
has some practical use for us. We can be correct enough in taking in the main
landmarks along a road that we need to travel, or in making a mental note of the
appearance of someone whom it is important for us to recognize again. But is
this observing? Is it not rather a collecting of characteristics? A true observing
needs to be a living process.
If we watch a very young child, we see that he experiences the world around
in a much more alive way than those who are older. Whether he is enchanted
by the dancing of the sunlight on the wall or whether he is busy with the taking
in of his food, he is entirely absorbed in his sense experiences. We may say he
observes with his whole being. Or if we consider an older child of, say, eight or
nine years, who has not been too much spoiled by a town life, we see that new
experiences can often grip him with great intensity; that the meeting with new
people can impress him so that a very strong liking or disliking is felt; and we are
often astonished at the vividness with which children can recall certain details
which were to us unimportant, and how these can be associated with great
delight or horror. For the sense perceptions of the child of this age are very much
bound up with his whole feeling life.
80
The grown-up has necessarily freed his power of observing from the intimate
connection either with his organism, as is the case with the very young child, or
with his sympathies and antipathies, as is the case with the child over seven; but
only too often he has lost something of his connection with life as well. In our
attempt to be objective and impersonal, we have dissociated ourselves from the
world around. Observation has become an annotating process; it has ceased to
be a living experience.
It is generally recognized in schools that observation should be trained. But

it is our own powers which first need rekindling if we are to awaken those of
the children. It is of little help if we teach them to collect specimens and make
notes of various characteristics of stone, plant and animal, if we ourselves cannot
experience the powers of nature and life by which these are surrounded. But
such powers cannot be understood through an abstract intellectual thinking.
We need to develop a certain attitude. If, for instance, we watch the sky day after
day, the realization dawns: “Mighty powers are manifesting themselves, forever
changing in cloud and light, in shadow and color.” If at night we follow the
solemn procession of the countless stars, then we feel within ourselves: “Here
is expressed a wonderful harmony. If we follow these movements with devoted
love, then more and more their nature is revealed.”
Here our observing is an entering with our innermost being into that
which is observed. We are not swayed by our sympathies or antipathies or
by the influence of our organism; we selflessly make ourselves at one with
what is around. We enter into the dynamic of the movements of nature, of the
transforming life of the plants, of the sensations of the animal world, and of
the riddles of human personalities. Here we cannot measure, weigh and count,
for there is a point at which every measurement fails. It is not by means of the
thermometer that we know the many qualities of warmth—from its powers
of softening and dissolving to those of purifying and destroying, from its
manifestations in human anger and indignation to those of generosity or love.
These can be known only through an observing which is a being at one with the
whole warmth activity.
Children by nature are able to enter these experiences, though more in a

dream-like way. It is the life around which soon hardens them. It is important
that as teachers and parents we strive to re-awaken such faculties within
ourselves that theirs may also be rekindled.
82 The Training of Observation
The senses were once regarded as the twelve gateways to knowledge; but
today many of these gateways remain closed. We do not wish to make the effort
to seek for knowledge but would like to have it ready-made, given to us by others.
Of how these ways may lead once more to an active thinking, it is necessary to
speak another time.
Observation and Thinking
In the previous article on the “Senses,” I drew attention to the fact that we
have many more organs of perception than the usually acknowledged five. We
are able on the one hand to perceive in a rather dim way the life processes in our
own organism, and on the other to connect ourselves with the outside world,
while beyond this we can develop perceptions which are connected with the
world of thought. Yet however well we develop these senses, we are sooner or
later led to a fundamental problem: “Do our senses really tell us the truth?” or
“Are we able, by means of them, to grasp reality?”
We find many different viewpoints. On the one hand the average Westerner
accepts the world as he knows it through his senses. He bases his life on the
assumption that the objects around him are real and that thoughts and memories
are shadowy reflections of the world of actual fact which is external to him. He
feels that he approaches to truth when he widens his collection of data from the
sense world. The Easterner, on the other hand, experiences the world around
him as one of illusion, and he feels himself in touch with reality by escaping into
the realm of his meditations.
How shall we harmonize these opposing views? Is one right and the other
wrong, or have both something of the truth? Now we do not need to think very
far to realize that the object world is not so reliable as we would believe it. It is
only because we are so unobservant that we have come to regard it as in any
way permanent. We are, in general, very much apt to take our surroundings for
granted. If every day we pass through the same scene, then we feel a confidence
that it remains there, unchanged in its essentials, from day to day. But supposing
that we perform the following observation exercise.
Suppose that each morning, from the same window, we observe the
landscape, carefully noting the salient features, and each morning before
83
making this study we recall to memory as vividly as possible the view of the
preceding day. Now, if on the first occasion we have observed with great care and
concentration, we may perhaps feel satisfied that we really know it. Yet however
strongly we are able to recall the image of yesterday, the new one will appear as
astonishingly different. We may often, in fact, receive a certain shock.
Owing to the changing of light and shadow, of mist or wind, objects advance
or retreat, group themselves differently or take on an entirely new character.
A tree which one morning seems the center figure of the whole scene, on the
following morning may well have retired into obscurity, while a more distant
group stands forth in clear outline. One day with light frost and in clear air,
the coloring may vary from turquoise blue to silver white, but the next, under
lowering clouds, the tones pass over to shades of dark olive, indigo and purple.
The far hills, which yesterday frowned darkly down upon the valley, today are as
dim as the clouds above.
Whereas at first we tend to pay more attention to the actual objects, for
instance, the shape and form of trees and buildings, we soon realize that these are
not the most important elements. A flight of birds, the galloping of a horse and
the strange wayward movements of the wind change the character of the scene.
Still more we observe how the whole appearance is dependent on the quality
of the light and, how under its spell, the objects appear and vanish, advance
and retreat, grouping themselves, as it were, in the movements of some solemn
dance.
The contrast each day between the memory picture and the new appearance
can be very disquieting, for we soon come to this experience: It is impossible to
grasp the scene at all, it is for ever escaping us, it is for ever new. It is disquieting,
for we can rely on nothing. On the other hand, it is life-giving, for in the very
quickening of our observation, we begin to feel ourselves living within the
landscape and we receive strength and joy from its activity. We begin to realize
with quickened feeling the forever-transforming power of the light.
By way of illustration, I have chosen an observation exercise connected with

the sense of hearing. But it is possible to make similar exercises with the other
senses. Suppose, for instance, we are accustomed to hearing every morning a
certain sound, perhaps the ringing of a bell. We normally take it for granted that
each morning it sounds just the same. But supposing we, first of all, recall the
memory of the day before, and then listen to the sound. It will arise as a new
experience. Though our memory may have been very accurate with regard to
the pitch and strength of the note, yet it will seem, in a certain way, new. We
may hear this bell a hundred times, but so long as we remain mere observers,
we are bound to feel: “I still do not grasp that sound. I hear it again and again,
and always if I pay true attention it has something of a new quality, but I do not
really know it, its reality escapes me.” For we come to a twofold realization that
whatever we observe in a living way comes to us as a new experience, but that so
long as we are mere observers, we cannot feel any certainty with regard to what
we perceive.
The more we develop our observation, the more we realize this uncertainty.
Our senses bring to us beautiful images, reflections of activities which take
place around or within us. But so long as we are only observers, we cannot grasp
the reality of these picture images. In order to read their meaning, we need to
develop the activity of thinking.
We cannot come to any certain knowledge by means of our senses alone.

We receive reflections or images of activities around us, but these images are
repeatedly changing, and, as long as we remain mere observers, we cannot know
the realities which express themselves in these changing pictures. We will now
take a further step.
As soon as our thinking becomes active, we make connections between our

many sense impressions; we discover in them certain rhythms and sequences.
For example, suppose that we look at a plant. We have seen it in many different
forms: in the dried, hard seed, in its gradual swelling and softening, in the
sending down of the first rootlet, and in the uprearing and spreading out of the
early leaves. We have marked its refinement into the blossom with its scent and
honey, and with its pollen-bearing stamens; and we have noticed the gradual
withdrawing of life from petal and leaf, and the concentrating of strength once
more into the seed. Our many observations do not seem to us entirely scattered
and isolated; we feel that we can bring them into some kind of harmony and
gain a conception of a cycle in accordance with which the plant unfolds and
withdraws again.
With many others of our sense impressions, we are able to form sequences.
We observe rain falling from the clouds, so that streams become swollen and
waterfalls tumultuous. We see once more mist and vapor rising from the seas and
lakes and resting as clouds on the mountainside. Our sense impressions are on
no occasion the same. Their variety is infinite. But nevertheless, we form from
them the conception of a rhythm of activity.
But now it is important to ask ourselves the following question: “Through

what power do we bring together our many separate impressions to form a
sequence?” In a discussion on this question the answer was once given: “We
piece together our different observations like a jigsaw puzzle, and then we have a
picture of the whole.” I think that anyone who has been in the habit of observing
the world of nature would be unwilling to accept this answer. Nevertheless, it is
not so easy to recognize at once how our thinking is able to perform this act.
We need to realize that all the forms which we see in nature are only
external appearances which have been brought into being by invisible powers.
The hoarfrost and the dew, the lightning and the will o’ the wisp are the results
of hidden activities. So long as we concentrate on observing the outer forms
and then on patiently piecing these together, we shall certainly come to no
understanding of the powers which bring these appearances to birth.
Let us approach with another attitude. Suppose we observe the plant in the
following mood: “I have before me a seed: hard, dry and wrinkled. From my past
experience I am aware that under the influence of warmth, of moisture and of
light, this seed will expand and send roots down into the earth and leaves upward
to the air, and blossoms will unfold toward the light. That which now is invisible
within the seed will become visible. Yet it is possible also for me in the realm of
my own thought to go through these same processes. I have the power to think
through the many changing forms from seed to leaves to blossom and back once
more in to the seed. That which is invisible can become visible to me within my
life of thought.”
The more we follow through such a process in relation to the actual

observations we have made, the more it will have value for us. But I think all who
have performed this exercise will realize that thinking is by no means a mere
linking together of many images, but rather it is an activity which can be at one
with the activities weaving behind the world of the sense perceptions.
We may perhaps ask ourselves of what importance it is that we can add from
our own thinking a counterpart to what we observe. We may see the plant at any
one stage of its existence, but we cannot say, “This is the true plant.” For we know
well that tomorrow it will be different. Yet in our thinking we can relate the one
from which we see today to the cycle which we have experienced. Our sense
observations are changing images, but with our thinking we grasp the reality of
which the one impression is only, as it were, a mirage.
More than this, so long as we observe naïvely, many of our sense impressions
do not seem to have any special connections together. But the more that
thinking is active, the more we find that the apparently separate impressions are
but single threads in a multitudinous interweaving. If I observe the plant at any
stage of its unfolding, I find that if I wish to know it in its totality, I have no right
to separate it from its surroundings. It is arbitrary to consider it apart from its
whole setting in the light of sun, moon and stars, in the air, the moisture and the
earth, and amid the accompanying life of bird, insect and beast. I am aware of all
these through my power of observation, but only with my thinking can I find the
manifold connections.
We cannot, therefore, say that the plant which we see before us is real and
our thought about it only a reflection. For the plant, as I see it, is only one very
small part of reality, and in my thinking I am able to connect it with the whole
universe. My thinking is able to add to the sense impression that which is at
present concealed from my sight. Without my power of observation I certainly
could come to no knowledge, but if I remain imprisoned in my senses and regard
the object world as the ultimate reality, I can experience only perpetual change
and confusion.
One of the greatest difficulties in the way of our experiencing our thinking
as an activity and a power is that we make no clear distinction between thinking
and having thoughts. That person is considered to be a “thinking man” who
has accumulated much knowledge. But thoughts are only the finished products
of our thinking, and our whole outlook would be changed if we could find the
courage to let go many of the thoughts which have now become dead shell and
trust to the creative power of our thinking.
The world around us is changing fast, all that we have most valued is in
danger, and we are likely to be witness to the downfall of a civilization. Yet he
who is active in his thinking need not fear what life brings him. Our traditional
judgments will prove inadequate, and the object world, if we rely upon it, will fail
us. But our thinking has eternally the power to form life anew, for it is at one with
the creative powers of the universe.
The Rudolf Steiner College Bookstore has published a booklet with more of Eileen
Hutchins’ lectures, entitled Observation, Thinking, the Senses, available online at
http://www.Item#1361, available at http://www.steinercollege.edu/store/product.
php?productid=17806&cat=0&page=1.
The Activity of Thinking
In my previous article on “Observation and Thinking,” we came to the

conclusion that in our thinking we can be at one with the creative powers of the
world. This is easily said, however, and much more difficult to experience; for
on all sides in life today, we find that this active thinking, of which we ourselves
could be the conscious master, is very little recognized.
It is very difficult to expel the popular belief that to accumulate thoughts

and be able to reproduce what others have taught is to be able to think. For this
reason, we are cursed with a whole flood of books in which knowledge is made
easy. Every branch of science, philosophy, literature and language is represented
in editions wherein information is “potted” to suit the popular understanding.
Even the Bible has been produced as a kind of novel. For we seek today to have
the facts themselves rather than to develop the power by which we may find
knowledge.
If we would know more of this mysterious power which is ours, then we

need first to observe it. It is easy to observe our thoughts, but it is not so easy to
observe and to think about our thinking. However, for a little while, let us make
the attempt. If we consciously set ourselves a subject of thought and concentrate
upon it for a short period, we can come to certain experiences. There are two
different lines of thought which we might follow, and here people will certainly
vary in regard to which they will find the more effective. We might, for example,
concentrate upon an object for a few minutes and form around it all the thoughts
which we are able to bring together. On the other hand, we might choose to hold
for some while before our consciousness a picture image which has for us some
content, perhaps an image of the rising sun.
Now I think all who have done even the simplest thinking exercises
would agree that a complete concentration is by no means easy, and that our
89
first experience is that our thoughts are all the while escaping us. Only with
the greatest difficulty can we hold them in check. This attempt to master our
thoughts can well be compared to the mastering of a spirited horse. Now, it may
well be that many people consider that they have no difficulty in concentrating.
For instance, the average person is doubtless able to carry through with the
writing of a letter or the adding of his accounts without any undue wandering of
the thoughts. But just in the exercises which we have set for ourselves and which
are therefore free from the constraint of life’s necessities, we experience the
wayward nature of our thinking, and the effort to control it is a struggle.
If, however, we are willing to persevere in the struggle, and particularly if

we are willing to do this repeatedly, we come to a further experience. We begin
to feel within our thinking a certain life, and our thoughts, as it were, enter
into existence. At first, while we are gathering around the chosen object all the
thoughts which we are able to form, we may find that these are abstract. We are
merely collecting together facts of information. But we can reach a higher level.
For through our thinking we are able to discover the origin of the object we have
chosen, whether it be from the realm of man’s thoughts or from the life-powers
of the universe. We are able to find the connections which underlie the many
phenomena of nature, the invisible bonds which unite the objects of the world
and our very selves within the universe. And at this stage our thinking ceases to
be abstract. We experience, as it were, a draught from the well of life.
If we have chosen to contemplate a picture image, then, at first, this may

appear before us with all its external characteristics, even, to a certain degree,
photographically. But if, instead of concentrating on the outer form, we
contemplate this picture with devotion and wonder, and try as far as possible
to unite ourselves with the being and with the quality of that which we
contemplate, then a new experience awakens. The picture becomes life-filled and
vibrant. From this point our thinking is no longer only our own affair, our own
individual activity. It seems now as though it streams forth as a light, enlivening
and calling to life all upon which it shines.
It is not for nothing that in common speech we have such phrases as “to
shed light upon a subject” or “to be an enlightened personality.” For thinking was
long ago experienced as a creative, light-giving activity, and it is only the modern
world which conceives of it as a mechanical power which registers impressions
and fits together the separate phenomena.
As we enter this world of thought and know it as something wider and

greater than ourselves, we can perhaps begin to experience the birth of that
tranquility which a true thinking can bring. We can perhaps now realize a little
how the energy of our thoughts has something akin to the life processes of the
plant. Each thought which we take, either from our own past judgments or from
the researches of others, is as a seed—the condensed and contracted product
of a powerful activity. But inasmuch as we brood and ponder over this thought,
under the warmth of our enthusiasm it awakens to life, it strives to take on form
as a living being, and it attains, at last, within our understanding, its light-filled
true content, just as the plant bears its radiant flower—the inverted image of
the heavenly world above. When thoughts are formulated and expressed, they
become once more as seeds, to lie dormant until the activity is there which can
awaken a true understanding.
It is of the greatest importance that we should experience once more the

growth power and the light-radiating quality of our thinking, for only so can a
new education arise. No new methods and theories can aid us at this moment
when we are confronted with the downfall of a civilization. We need to develop
the power to take that which the past has given, not as a tradition to be preserved
in an abstract form, but as a seed from which can awaken new life. Many of
our accredited facts will be disproved, and a great deal of our accumulated
knowledge will be lost, for are we not at this moment witnessing the driving out
or silencing of those who are bearers of learning? Man can only now find the
strength to face life by developing powers of the spirit which can forever enable
him to face life anew. He may pass through the darkness, for he has within him
the power to create activity, life and light.
Certain experiences can be obtained by the training of our thinking, and this
calls forth a question: “Of what value is this thought training for practical life?”
It is natural that this question should be asked, for there are a great number of
people who consider that to be practical in life, common sense is needed rather
than thought and that the cultivation of one’s thinking in the way suggested is a
dangerous rather than a desirable schooling.
One is often met, for instance, with this type of argument: “What is said of
the need to train our thinking is all very well, but first of all it is necessary to give
man the right social conditions, and after that it will be possible to develop the
spiritual life.” Man first needs to be given his daily bread and only afterwards can
God’s will be done on earth as it is in Heaven.
Such an argument is the result of our modern world-outlook. For,

consciously or unconsciously, most of us base our lives on the assumption that
matter is the foundation from which the world has arisen and only gradually has
life evolved. But if we think a little clearly from our own immediate observation
and life-experience, such a theory is found to have no connection with realities.
We experience ourselves as surrounded by a world of objects. A number

of these are created by man, while many others are there without his apparent
cooperation, as the many forms which are bestowed by nature.
Now, if we first consider the objects which have been made by man, our
argument can be very clearly demonstrated. We need only to ask ourselves:
“Which came first, the object or the thought according to which the object was
shaped?” and we realize that no man-made object would be there if man had not
first planned it. For example, the plan and design of a house is destroyed; but so
long as there are still human beings capable of conceiving plans, other houses
will be built. Furthermore, if certain substances are lacking which the architect
had first of all intended to use in his structure, he will certainly be able to find
other materials to take their place. It becomes apparent that the thought is the
origin, and according to the thought, matter is taken up and molded and formed.
It is perhaps more difficult to see the process in the case of the plants. Yet,
if we observe the plant, we discover how it takes up the world of matter and
transmutes it through the most wonderful and varied forms, gradually refining
substance until it shines in the ethereal coloring of the flower and becomes more
and more invisible in the pollen and scent. For anyone who truly observes, it is
clear that these changes are due not to the chemical reactions of the substances,
but to the life activity which can transform the material world; and this life-
activity, while itself invisible, can withdraw for a while and again clothe itself
in outer appearance in a perpetual rhythm. The substances which it takes up
become infinitely complicated and are perpetually changing and transforming,
but when they are laid aside again, they fall back once more into simpler forms
and elements.
We can come to another experience. It is not our physical strength which

determines our deeds; it is we who can be the controller of our strength. Our
ability to perform and carry through what we have determined depends upon
the guiding motive. In some cases, great love or fear impels human beings
to deeds of which they are incapable according to the normal standard of
their strength. Such feelings work with far greater power than our everyday
consciousness. But it is possible to develop a consciousness which can transcend
even such feelings, and deeds can be done which are held unbelievable from the
judgment of only our physical capacities.
We can therefore come to the following conclusions:
• Thought controls matter;
• Life transforms substance;
• Spirit creates power.
And now we have to answer the statement: “Man needs bread before he
can develop spirit.” Let us for a moment consider it from the opposite point of
view: “Bread will fail if man cannot discover spirit.” Today, indeed, we give our
children stones. For out of our materialistic outlook, we consider that the value
of food depends on its chemical content. We imagine that substitute products
from wood or coal, provided they contain the necessary chemical content, can
be of equal food-value with the more natural products. For we reckon only with
the reality of the world of substance and deny the world of life activity.
To one who has lived in the country, it is obvious that chemically purified
bread has lost its life value. To understand the making of bread, we need to watch
the wheat growing from green blade to golden ear. We need to realize how the
flower is insignificant and withdrawn, so that all the forces of the plant may go to
the forming of the grain, and how the starch which is usually contained within
the root, is here formed within the ear where all the forces of the sun may enliven
it. If we compare the flour of the wheat with that of the rye, the one so white
and soft, the other greyer with its curious musty odor, we realize the sun-filled
lightness of the wheat and the strong mineral salts of the rye. We then know
that the powers and activities of these grains cannot be chemically analyzed or
duplicated. The whole universe with its life processes takes part in their growth
and we need these powers to nourish us. Chemical food may seem to satisfy, but
we become hardened and gradually lose all power of creative thought.
We need to turn our attention once more to the world of life, not in a
blind way as in some back-to-nature cult, but in the way of understanding and
knowledge. If we are to work in harmony with the life-powers of the world, we
need to know them, and knowledge can be obtained only through a systematic
training of our observation and thinking.
If we imagine that we are practical when we consider only the world of

objects as real, we are living in illusions, and it is just to dispel such illusions that
the present crisis has come upon us. There has probably been no time in history
when a greater number of people have lost all that they counted sure and certain.
But such experiences can work for a new world outlook, for, in spite of the most
materialistic world conceptions, one is driven by one’s very fate to a recognition
of the ephemeral nature of all matter and the eternal re-creative power of the
spirit.
We cannot really act effectively in our daily lives without developing the
activity of our thought, and that often the so-called common sense actions are
those done out of routine and tradition. In continuation, I would like to show
how the development of our thinking can enlighten the most commonplace
duties and tasks of daily life.
Today, most people suffer the pain of having to do work which they cannot
love. In almost every realm of life—in the office, the factory, the school and
the home—much of the work is regarded as drudgery, and everyone longs for
the free hours, the weekends and the holidays. According to our position and
outlook on life, we regard our work either as a necessary routine by means of
which we procure enough money to support ourselves and gain enjoyment or as
the sorrow which man has to bear as his portion in earthly existence. Yet perhaps
a little consideration may give us a deeper insight into our labor, so that through
it we may find our connection with the world.
There was certainly a time when work was done with a very different impulse
than it is today. Many of us can probably remember a grandmother or elderly
relative who all her life had taken the greatest pride in the keeping of her home.
She polished the stoves and the copper-pots, made all the bread and cake, to say
nothing of the sausages and brawn. With the help of perhaps one sturdy family
maid, she did the household cleaning and laundry and raised a large family of
children. Even in her old age she rose early and worked late, and despised anyone
who wished to escape from work in order to seek recreation.
Such characters can still be found in country places; but whereas half a
century ago the average mother took such a pride in her home and family, it
would be almost impossible today to find this type in any large village or town.
What change has come in our life that the work which was once undertaken with
pride is now regarded with distaste?
It is not generally recognized that our grandparents lived with quite another
world outlook than that of today. The modern woman needs to go out into the
world to find experience; she feels herself a prisoner if she stays at home. But our
grandmothers, in the heart of their families, felt that they were in the midst of
life. They still retained a feeling for the life-activity of the substances with which
they dealt. They did not only look for labor saving devices, but were interested in
the task for its own sake.
They had, for instance, something of a sense for the healthy nature of a
wood-fire, and the blessing it bestows upon the bread baked among its ashes.
They took joy in the beautiful shining copper of their pans or in the strong iron
saucepans and the rounded form of the wooden spoons. They probably had very
little learning, but they still felt something of the qualities of the metals and the
materials with which they worked, and through these they felt themselves in
connection with the substances of the universe.
Today, we are only anxious for our work to be done quickly and
conveniently. We are delighted with aluminum pans and electric stoves, but
it never occurs to us to consider that perhaps food cooked over wood or
coal retains more of its life-giving power than that which has been heated by
electricity, and that perhaps the iron and copper pans, which are certainly more
difficult to work with, may nevertheless have a better influence on their contents
than those of aluminum.
Our grandmothers still felt themselves at one with many life processes.
They looked after the good friendly barn-door fowls, and perhaps shared in the
making of the butter and the cheese. We are accustomed to buy all these from
the shops like every other commodity and to think of them as merely so much
food value.
Few consider today that the mood with which the work is done is of much
importance; the main point is that the work is done efficiently. Yet in those days
of big families and large gatherings, a great part of the joy in the work was gained
from the fact that the kitchen was really the heart of the family life, and the meals
were social gatherings. Anyone who has experienced, even if it is only from the
tales of elders, the warmth and jollity of the big country family parties of long
ago knows that the modern city socials with their intellectual diversions or
unnatural dancing are poor affairs in comparison.
We have only to read a book like Schleich’s Those Were Good Days (original
title Besonnte Vergangenheit) to appreciate the joyous human enthusiasm which
could live in the great family gatherings of seventy years ago. But in modern
homes where the wife feels herself isolated in the flat, and hurries forth to serve
on committees or attend meetings, and the husband comes back exhausted from
the city, and where but too often an only child is delicate and difficult, there is
little joy in human intercourse.
Yet though it is easy to praise the good old days, we certainly do not wish for
their return. There was also a very dark side to the life of that time, and we can
justly claim some progress. However, if we seriously face the facts, we have to
acknowledge that, with all our advances, the enthusiasm for healthy hard work
and the genuine warmhearted enthusiasm of the past are gone, and we cannot
regain them in their old form. We can, however, find them in another way. Our
grandparents still formed their lives out of their instinctive relationship with the
world of nature and out of their practical experience; we have developed a more
conscious thinking but have abstracted it from life so that our work has become
so specialized that we can no longer find its world connection. We need to bring
a living thinking to our labor and to find again our connection with the life of the
universe. Wherever we stand, and whatever objects we deal with, we are able to
reunite ourselves with world activities.
We can take a different interest in cooking if we recognize the egg, for

example, as not only a necessary protein, but as a substance with its own
individual place in the world of life. It is significant that the birds who of all
creatures are the least bound by the law of gravity, nevertheless give over their
young, before the time of their true birth, into the grasp of the earth. Yet the
egg, which is so formless as far as the life of the young bird is concerned, mirrors
within it the whole universe. We can see, as it were, an inverted universe in the
golden round of the yolk floating in the clear liquid and surrounded by the
alabaster shell. And just because the life powers have not yet started their work
of forming the young organism, and the formless fluid is open to the influence of
the whole world, the egg has its peculiar value for human food.
We can enliven our most distasteful tasks by the thinking which we bring
to them. Washing-up is generally regarded as one of the most wearisome
undertakings; yet we can find interest in our washing-up if, instead of wishing
it finished so that we can escape to the cinema, we think a little of the objects
which we wash and how they came into existence.
Suppose for a while we consider a cup. We are not concerned here with
finding a dictionary definition, but with attempting to realize something of the
origin of the object in the world of thought and the purpose which it serves.
A cup, in order to be a drinking vessel, has both to receive and to give, for if it
could only contain, it would be of little service. Its essential nature is service. Its
essential nature is that it receives and holds only in order to give away again.
It is often held that man came to create cups through imitation; that first he
drank from the cup of his hand, and then from a shell found perhaps by accident,
and at last he came to model a form from clay in the likeness of these. But this is
too superficial a view.
In all the world around we can experience the activities of receiving and
giving. The mountain lake receives the water from the heavens and is forever
giving it away to the streams and the rivers and back to the heavens once more.
The human body at birth receives the life of soul and spirit and gives it away
again at death; and it is no empty symbolism that represents the human body as
a cup.
Man is surrounded in the world by the activities of receiving and giving,

and although in past days he was not conscious of these in the way we are today,
yet out of his living at one with these powers, he could form the objects in
accordance with them.
From the humblest objects, whether given by nature or formed by man, we

can, if we seek, find our way back again to the creative powers of the universe.
There is no life so drab that it offers no point from which a view may be gained
into the heavens. Though the old world is lost, out of conscious thinking we can
again find ourselves at one with our work and with our fellow men.
Just as we cannot any longer live instinctively in harmony with natural

powers, so we cannot now form a social life out of our blood relationships. There
has to arise a new form of human intercourse and understanding, and of this it
may be possible to speak further at another time.
Life today offers us a dark future, and we are often prone to fall into despair;
for the estrangement of our Thinking from Life has not only brought barrenness
in our inner life, but has also caused us to turn all our forces to destruction. Our
ancestors also suffered; but they regarded their sufferings as the judgment of
God for human wickedness, and their answer to it was a mood of repentance and
devotion. Our suffering is the experience of desolation, and our answer to it has
to be our striving to find again in every realm of life the working of the spirit and
to unite ourselves once more with its power.
Through a living thinking, we are can bring interest even to the most
distasteful of daily tasks and how, wherever we stand in the world, we can find
once more our connection with the universe. In continuation I would like to
reveal how, out of an active training of our thought, our human relationships also
may become more enlightened.
Just as we can no longer work in the way of our grandparents, so our human
connections can no longer depend on the bond of the blood. The family as the
center of a social life no longer exists. It is notorious that nowadays relatives
rarely have much sympathy for one another, and it is no longer a custom for
children to follow their parents in the choice of a career. We are even very
frequently faced with the picture of a family where the child seems a complete
stranger to his parents. The build, the physiognomy and the temperament are
so different that we are brought to wonder how such a child can appear in the
particular family at all.
Not only has family life disintegrated, but there is no more the intimate
relationship of colleague with colleague in the different professions and
industries as there used to be, for instance, in the time of the guilds. We may
work side by side in a factory, in an office or on the staff of a school, yet inwardly
we are strangers, for our deepest experiences are not brought into our work at
all. It frequently happens that workers who are intimately concerned in the same
business are not even on speaking terms, and it is rare to find any creative social
life arising from the common work together.
Yet the very fact that the life of family and of guild cannot any longer
form the basis of human understanding causes us to turn our gaze in another
direction. For we have come to the time when we have to form our human
connections not out of blood relationships, nor out of the fact that we are
employed in the same work, but out of the recognition of one another’s true
being.
This is by no means an easy task, for we are not really anxious in our
acquaintance with people to probe beneath the surface. When we meet, we
put up a cautious guard not to become too intimate at first in case afterwards
we wish to withdraw. We prefer to talk only in superficialities or intellectual
abstractions because to speak out of our most heartfelt human experiences
would lead to an intimacy which we dare not face. In consequence, when we
meet with someone, we recognize his temperament, his habits and customs and
are aware of the sphere to which he belongs, but the one part of his being which
is individual remains hidden. Yet all who look into their human relationships
know that those connections which have really enriched their lives are not based
merely on similarities of taste and habits or on a common sphere of life, but on
the experience that their deepest beings have touched one another.
If we wish to train ourselves so that we can find a true basis of human

understanding, then we need to develop our powers of observation so that we
can penetrate further than the mere surface impressions. And for this we need a
certain attitude of mind.
In all human intercourse there lie beneath the surface sympathies and
antipathies. On the one hand these are not sufficiently recognized and on the
other they are not understood. For if we feel an antipathy towards someone, we
take good care to have as little to do with him as possible, while if we feel a warm
sympathy and delight in another’s company, we do not often enough consider:
“Are we through our friendship developing something together? Are we bringing
something to birth in the world?” It is important that we do not run away from
our antipathies or only sun ourselves in our sympathies, but that with a certain
objectivity we learn to understand out of what they arise. For it makes a great
difference in our human connections if our antipathies arise because we see
in the other personality our own failings, or because we belong to an entirely
different stream of thought. In the former case, our antipathy is probably the
greater. If we have ourselves suppressed certain faults, let us say perhaps that
we have a certain hidden conceit, then the appearance of this failing in another
gives us the greatest annoyance. Or, if we give way to our natural disposition and
we are perhaps be of a melancholy temperament, then we are not likely to be
pleased with another who resembles us in this. We are prone to think: “Why on
earth should he be so melancholy, he has no reason for it.”
It is otherwise if we belong to a different stream of thought. Perhaps at

first we feel no antipathy at all; we may even be drawn to one another! But the
difficulties arise as soon as we have to work together in any very intimate way.
For we soon realize that our most earnest strivings meet with complete lack of
understanding. However much we may charm one another on the surface, we
cannot pass this barrier. Such a discovery can lead to great suffering between
those who thought at first that they were very much at one.
In each case, it is possible to overcome antipathy through understanding.

In the first place, if we try to make good our own failings, we can view those of
others calmly, and perhaps even discover that fundamentally we have much in
common and can work in a most positive way. Or in cases where a personality
arouses antagonism through an unfortunate manner, we can perhaps surmount
this difficulty through a quiet observation which reveals to us the cause. One
who has had an unloved childhood may easily in later life be cold and sullen, but
in his real being he may have quite other feelings. Our patience to bear with his
outer mannerisms may lead us to find the hidden qualities. It is often the case
that those who later have become our most valued colleagues had at first aroused
our strongest antipathy, while many for whom we experienced abounding
sympathy failed us in our time of need.
An entirely different approach is required to one who belongs to another

stream of thought than ourselves. We may be in sympathy with his temperament,
yet we need to develop the greatest understanding and tolerance for his point
of view and leave him the freedom to act in his own way, provided he does not
infringe upon our realm of responsibility. But it is a mistake to imagine that we
can carry through any task together when we are inspired by entirely different
impulses. A compromise with those who have a different aim can satisfy neither,
and brings any creative work to a kind of standstill. It is, however, possible to
seek again and again for a foundation where we are at one, for inasmuch as we are
all human beings living in the same period of earth existence, some connection is
necessarily there.
If with this objective attitude we learn to read behind the outer symptoms
and to understand what underlies our sympathies and antipathies, we can begin
to develop the ability to recognize our true connections with one another.
Mostly we do not cultivate the special kind of awakeness necessary for this
recognition. Occasionally we meet with a person of some position who has
very great insight and in one interview can judge both those who will be of
service to him and those who are completely unsuitable. But since the days of
examinations, testimonials and approval by committee, this gift is less likely to
be found. Yet certain people have it to a marked degree. I will give an illustration
from life.
There lived a certain man of considerable ability and vigor, yet by no means
a genius, and he worked in quite an ordinary sphere of life. One day, a girl whom
he did not know came into his shop, and he immediately said to a friend, “Do
you see that girl? She will be my wife.” He thereupon took pains to discover her
family and become introduced. He was soon a regular visitor, and in the course
of time proposed to the girl. She refused him. However, he continued to visit and
proposed again. She still refused. But he persevered and upon the third time of
proposal she accepted him. They suited one another ideally and lived long and
happily together.
In the biographies of men of genius we can find much more striking

examples of this type of sudden intuition. For instance it happened to both
Garibaldi and Schleich that the moment each saw the girl whom he was later
to marry, he knew: “She is to be my wife.” But I have given the above example
to show that this faculty is not the special gift of genius but can be possessed by
very ordinary people. I think nearly everyone will have had the experience one
time in his life that in meeting some stranger, he spoke to him suddenly in the
spur of the moment for no preconceived reason, and that from this developed a
connection of the greatest importance in the lives of both.
Through such connections we learn of the power which hate and love can
work in the world. In these days of so-called objective thinking, we accept the
assumption that if one man does a piece of work in two days, two men will
do it in one; and where we are concerned with purely mechanical labor, this
formula will undoubtedly prove more or less correct. But if anyone has ever
been responsible for creating out of his own initiative, he knows very well that
it is fundamental for those who work with him to be in sympathy with his aims.
And if he has the good fortune to find a friend of such a nature that the two can
mutually inspire one another, then it certainly is not a case of two men doing the
work in half the time, but of a union from which an entirely new creation arises.
On the other hand, the presence of a critic who stirs up doubt and suspicion
can completely prevent a work from being accomplished at all. This is naturally
recognized in obvious cases, but in ordinary life we do not sufficiently observe
how opposition and criticism work with deadly certainty to destroy all that they
touch, while hope and confidence can bring an undreamed of renewal of life.
This is the secret of the magic of the Middle Ages: the black magic of hate and
the white magic of love. For love and hate can indeed work in ways quite beyond
our materialistic thinking, and unless we can develop an observation of these
hidden streams which flow through all human intercourse, we fail to reckon with
some of the most powerful forces in the world.
Today we are facing the onslaught of just such powerful forces. We can
indeed meet destruction with destruction and hate with hate. But there is only
one power which is greater than destruction and hate, and that is the love which
is born of wisdom. Whether we can overcome our enemy with material weapons
or not, there is only one way that freedom can be won for mankind, and that is
through the spiritual strength which arises from a true knowledge of man.
The Rudolf Steiner College Bookstore has published a booklet with more of Eileen
Hutchins’ lectures, entitled Observation, Thinking, the Senses, available online at
http://www.Item#1361, available at http://www.steinercollege.edu/store/product.
php?productid=17806&cat=0&page=1.
An Education for Our Time
by Christof Wiechert
translated by Margot M. Saar
In this article we investigate whether the first years at the Stuttgart Waldorf
School can be seen as prototypical for the development of schools and teachers
in general. It tries to establish whether we can benefit today from the events that
took place in the six years between 1919 and 1925, while this first school was led
by Rudolf Steiner. Can we find something archetypal in these events that could
give direction to the development of teachers and schools in the 21st century?
Sources
In order to be able to answer these questions, we need to consult the
relevant sources, especially the lectures Rudolf Steiner gave to the teachers of
the first Waldorf school. What interactions do we find concealed there? Today’s
readers of Steiner’s lectures are used to looking for general information such
as knowledge of the human being. The majority of lectures on education was
given to a general audience, with only a few of them addressing the same group
of specialists, i.e., the college of teachers of the first Steiner Waldorf School in
Stuttgart. (In Steiner’s times this consisted of 12 colleagues; by the beginning
of class 6 the number had risen to 49). The following lectures were given to this
relatively small group of people:
Study of Man (later published as The Foundations of Human Experience)

Practical Advice to Teachers, Discussions with Teachers (Stuttgart, 21
August–6 September 1919; CW 293, 294, 295)
Balance in Teaching (Stuttgart, 15–22 September 1920; CW 302a)
Waldorf Education for Adolescents (Supplementary Course). (Stuttgart, 12–19
June 1921; CW 302)
Adolescence – Ripe for What? (Stuttgart, 21–22 June 1922; CW 302a)
103
Art in the Light of Mystery Wisdom (Two lectures, Stuttgart, 7 and 8

March 1923; CW 283)
Deeper Insights into Education: The Waldorf Approach (Stuttgart, 15
and 16 October 1923; CW 302a)
There are two other important volumes:
The 70 teachers’ conferences with Rudolf Steiner: Faculty Meetings with

Rudolf Steiner (CW 300 a-c)
Rudolf Steiner in the Waldorf School—Lectures and Addresses to Children,
Parents and Teachers. This includes addresses at monthly school festivals,
seasonal festivals and parent evenings.
The lectures mentioned were given to one and the same audience. We will
now try to investigate how the lectures responded to the evolving situation at the
school.
Stage 1: The Study of Man

After the opening address on the eve of the Teachers’ Seminar where
Steiner outlined the school’s administrative set-up in a few sentences (‘not
bureaucratically, but collegially … in a republican way. … Each one of us must
be completely responsible. We can create a replacement for the supervision of
the School Board as we form this preparatory course and, through the work,
receive what unifies the school’1), the first lecture was presented on the following
morning.
With simple words, the significance and depth of which can be grasped only
gradually, a link is established between a new education and human evolution.
A connection is created to the spiritual world and to entities whose deepest
concern is the development of human beings. Reference is made to the 15th
century as the starting point of the development, the consequences of which we
experience today. The concentration of intelligence on purely worldly aspects,
which was necessary for human freedom to unfold, gave rise not only to science
and technology, but also to materialism and egoism. ‘… all of modern culture,
right into the spiritual areas, is based upon human self-interest.’ It is pointed
out that the religions tend to focus on the after-life as the time when everyone’s
future lies while forgetting about the time before birth. It is the teacher’s task to
explore the life before birth: ‘Our form of educating can have the correct attitude
only when we are aware that our work with young people is a continuation of
what higher beings have done before birth.’2
How can this be achieved in practice? Think of a child study. The first step
is the forming of a picture of the pupil as he or she appears in space and time.
In order to understand this picture we have to go a step further. How did the
pupil come to develop in this way? It is easy to find out as long as one avoids the
temptation of applying superficial psychology (which never leads to any insight
or knowledge). We come to an understanding of the inner essence of a pupil if
we ask how ether body and physical body, for instance, relate to one another, or
how the soul (astral) works on the ‘learning body’ (ether body). How did spirit
soul (or soul spirit) and life body find each other? What expresses itself in which
way? We experience immediately, if we practice this way of asking questions,
how we move in a realm of ‘pure air’ where we can sense the becoming and the
essence of the human being. We begin to understand.
Those of you who attempt this, when meditating on a pupil for example,
know from experience that it works only if you manage not to put yourself
into the foreground. You have to be open, without preconception; the ‘not I,
but the pupil in me’ approach will allow you to develop a sense for the pre-
earthly intentions through observing the pupils. If I manage to take hold of
these intentions as ideas, I will be able to fuse them into an ideal. Pedagogical
inspiration becomes possible, acting in harmony with what wants to come to
life. It arises out of the interest in the pre-earthly aspects that reveal themselves
in the different parts of the human organization. (Steiner gave evidence of this
capacity in the course of more than a hundred child studies.) It is easily forgotten
that the understanding and anticipating of the pupils’ temperaments is also a way
of overcoming ‘cultural egotism.’ The temperament says something about how
the life before birth weaves into the life after birth. When studying the pupils’
temperaments the teacher has to hold his own temperament back and this allows
him to build a bridge to the child, to the pupil. Then the child, the pupil, will
come towards him.3
Let us turn to the end of The Foundations of Human Experience (Study of

Man) and Discussions with Teachers. The last lecture deals with the surprising
significance of the image, of speaking in images, of keeping the intellectual
flexible. The importance of imagination is emphasized, especially on the
threshold to adolescence (ages 12 to 15).4 The process culminated on September

6 with the presentation of the seven virtues of the teacher—the first three at
the end of the last lecture of The Foundations of Human Experience (Study of
Man) —‘Imbue yourself with the power of imagination, have courage for the
truth, sharpen your feeling for responsibility of soul,’ the remaining four at the
end of Discussions with Teachers: ‘The teacher must be a man of initiative, a man
of interest in the being of the whole world and of humanity, a man, who never
makes a compromise in his heart and mind with what is untrue (especially in the
way we present our subjects) and he must never get stale or grow sour.’
How does one deal with these virtues? The last four represent faculties of
the temperaments; they are virtues that can be exercised in one’s daily work.
Initiative: Shall I make the phone call tonight or wait until tomorrow? Interest:
These parents are foreign to me, can I still summon up an interest in them?
This colleague gets on my nerves, but that is interesting! This student walks in
such a strange way, as if the ground beneath him was hurting him. What does
that indicate? Am I really interested in the lesson material that I have to present
just now? Whether I have a strong or only a lukewarm interest in the subject
matter affects the liveliness of my teaching. In the compromise: ‘He must never
compromise with untruth, for if he did so we should see how through many
channels untruth would find its way into our teaching, especially in the way we
present our subjects.’5
This is a direct reference to the teaching method and there are many
channels open today through which untruth can creep into our teaching. Is it
not much more practical to have an established method for teaching a foreign
language? Should I not just use exercises from these excellent publications on
basic maths, spelling, elementary physics? There are so many useful things. We
could also call this the virtue of faithfulness. I am faithful to a method which
I shape in the truest possible way while constantly renewing it to keep my
teaching alive. Every adult has some melancholy which, depending on his overall
temperament, struggles with staleness and sourness to a greater or lesser degree.
From a certain age it is always lurking around the corner. Am I sufficiently aware
of it? Observing each other’s lessons is good prophylaxis. (Why do you work
with the children in this way? Asking is appropriate, judging is not.) The first
three virtues are of a different nature. They cannot be practiced in our day-to-day
work. We all know it from experience: imagination, speaking in images, being
inspired—this I cannot develop while standing in front of the class. If I have

it, it is as a result of different processes. We are referring to ways of educating
oneself. Acquiring knowledge of the human being in the three stages described
by Steiner elsewhere is one path that leads to imagination, life and the ‘profound
power of ingenuity that you need when facing the child you are to educate.’6
Again and again, we are faced with the immensity of the opening words of
The Foundations of Human Experience (Study of Man). They resound as from
other worlds: ‘My dear friends, we can accomplish our work only if we do not
see it as simply a matter of intellect or feeling, but, in the highest sense, as a moral
spiritual task. Therefore, you will understand why, as we begin this work today,
we first reflect on the connection we wish to create from the very beginning
between our activity and the spiritual worlds.’
We ask ourselves whether the ‘moral spiritual’ is not the realm referred to as
truth and responsibility in the first three virtues? For all that is spiritual surely
is responsibility, all that is moral surely is rooted in truth. We see a gleam of the
future of humankind: goodness, beauty, truth as in Goethe’s Fairy Tale or as
in the Christ words ‘I am the way, the truth and the life.’ ‘Imbue yourself with
the power of imagination’ can be seen as the way in education, because Steiner
once described education as a ‘form of normal life.’7After presenting the last four
virtues in the closing words to the fifteenth discussion with teachers, Steiner
added a more personal note: ‘For me this Waldorf school will be a veritable child
of concern.’ He exhorted the teachers to work together and to live in awareness
of ‘the spiritual powers that guide the cosmos….they will inspire our lives.’
Shortly before the first Waldorf school opened he asked the teachers to promise
him to keep this awareness alive.8 The classrooms were not ready yet when the
school opened with a festive celebration on September 7. Lessons could only
begin on 16 September, by which time Steiner had left for Berlin. During the first
school year, Steiner had fourteen meetings with the teachers, and three more
took place at the end of July 1920 in preparation for the second school year.
The first school year started with 12 teachers, 8 classes and 256 students which
means that the average class had 32 pupils and there was 1 teacher for every 21
students (today the ratio is on average 1:10). The second year started with 19
teachers, 11 classes and 420 pupils which means the average class had 38 pupils
and the teacher-pupil ratio was 1:22. These numbers alone justify the expression
‘child of concern.’
Stage 2
Five days before the beginning of the second school year, Steiner gave
four lectures to the teachers which were intended as a ‘supplement’ to the
introductory lectures on education given in the previous year (Study of Man).
The preparations for the second school year were so comprehensive, however,
that he doubted whether he could manage more than ‘scanty introductory
words.’ He wanted to speak about ‘the teacher, the educator’ and ‘the nature
of the esoteric.’ The first lecture dealt with the ‘condition of misery’ in the
education of the young which had arisen due to the fact that humankind ‘in
essential things really made itself dependent … on the kind of thinking and
feeling peculiar to the West.’ Fichte, Herder, Goethe were no longer understood.
What Herder and Fichte wanted, an art of education, had been turned into the
opposite. Steiner offered examples for this view and concluded the lecture with
the words: ‘But with regard to what has to be given for the art of education, we
have something to give the world from Central Europe which no one else can
give.’
It hardly needs pointing out that he is not referring to geographical or

national aspects, but to spiritual streams. To whom was Steiner saying this?
He was addressing the college of teachers of the first Waldorf school, which
had just completed the first school year with eight classes and had grown to 19
colleagues. Was it necessary to refer these individuals to the way Western man
thought and felt? Did they no longer understand German Idealism? Did they of
all people need to be told in depth that their success as educators depended on
how much they themselves learned from their teaching? This ‘inward humility’
which grows out of the insight ‘that the art of education must proceed from life
and that it cannot proceed from abstract scientific thought.’ Herder, Fichte, Jean
Paul, Schiller represented ‘a life-infused education,’ ‘a way of educating drawn
directly from life.’ Steiner called this the ‘Central European education impulse.’
References to it will ‘annoy’ the scientific thinkers.9 This was the situation after
one year of Waldorf education. Reading this in 2009 we know: it is still (and
again) the main motif in the art of education. Probably due to the experiences of
the first school year, Steiner urgently pleaded for a ‘new education appropriate to
the time,’ an art of education drawn from life itself.
Today the phrase ‘art of education’ is still ruffling feathers. What were the
consequences? In the lectures mentioned Steiner did not return to the seven
virtues of the teacher, but spoke of three fundamental forces in teaching. If we

bear in mind that the quality of an organism is determined by the sum total of
forces that its members are able to summon up, we realize what Steiner achieved
with lectures 2 and 3 of Balance in Teaching.
He spoke to the teachers about reverence, enthusiasm and the protective

gesture. Reverence for what the child brings with him from his life before birth,
for what determines his existence. Enthusiasm for what the pupil can become in
future with our help. Protectiveness to ensure that the pedagogic reality in the
here and now remains appropriate to the child’s age. These forces or attitudes,
by the way, go with at least two, if not all three, gestures that years later came to
represent the higher schooling path of the Michael School.
What else did Steiner give the teachers with these few lectures? Next to
the pedagogical contents he conveyed to them two ways of transforming their
teaching by filling it with life inspired by the Central European spirit. He showed
them how to realize their ‘power of ingenuity,’ i.e., their pedagogical imagination
and intuition. The first can be practiced with the help of inner pictures; Steiner
called them meditative images in this context. Intuition is practiced by following
the digestive process that takes place after one has absorbed spiritual scientific
content. The ‘vigorous power of ingenuity you need when facing the children
you are educating’ is kindled if one develops mental images of how visual and
auditory perception relate to one another in a crossing over process; how the
audible is perceived in the will (or memory) region of the visible; how the visible
is remembered in the perception region of the audible; how these two principles
of time and space in fact form the human body.
Such ‘pictures’ (or meditative images) can also be derived from the second
lecture by considering the two streams: the sculptural and intellectual forces that
come from the head or use it as transition and the musical forces that stream in
from the outside world. The first work from the outside as attack and from the
inside as defense. The latter where the attack comes as from inside are attenuated
by music and speech instruction. Experience shows that such images, if they are
again and again placed before the inner eye, strongly inspire the day-to-day work
of the teacher.
The second important indication that Steiner gave to the teachers after their
first year of teaching referred to the threefold approach to attaining knowledge
of the human being: studying contents, coming to understand what has been
studied through meditation (calling up images again and again), ‘and finally we
have a remembering of the knowledge of the human being out of the spirit. This
means teaching creatively out of the spirit; the art of education comes about and
takes form.’10
As the crowning we have the practical examples that illustrate how our
teaching works on the relationship between the I and the body. What seemed
like an abstract request the year before (‘the task of education conceived in the
spiritual sense is to bring the soul-spirit into harmony with the life body’)11 is
now explained in detail: how this harmonizing of the upper and lower human
being proceeds. How the I settles in the body without being ‘caught’ in it. It
all depends on how elements of a sculptural, musical and intellectual nature
and elements of memory and speech alternate within the lesson. The impact
of the various subjects is also explained: whether they help the I to ‘settle’ or
achieve the opposite. It is like the ultimate description of the artistic approach to
teaching.
In summary we can say that Steiner obviously deemed it necessary in

September 1920, after one year of Waldorf education, to confer with the teachers
on the educational impulse that is drawn from life and not from science. The
seven virtues of 1919 were extended by the three forces that relate to the pupils’
past, present and future. On the basis of this he used higher considerations
regarding the human being to point out two possible paths, one of which is more
inspirative (‘the vigorous power of ingenuity’) and the other more intuitive
(‘teaching creatively out of the spirit’).
At the end Steiner demonstrated the artistic approach to education and

how it ‘regulates’ the relationship between the I and the body: the essential task
of education. I would suggest that this was exactly what the teachers of the first
Waldorf school needed after one year. It is what Steiner identified based on the
experience of this first year.
We ask ourselves now: how is it with these qualities in 2011? Are they an
inherent and identifying component of the Waldorf school? Are they cultivated
in the right way in the teacher training seminars and in teachers’ meetings?
Have we understood that this education has to be drawn from life, from the
living experience of teaching rather than from imposed parameters of whatever

description? These four lectures alone support what is said throughout the
school movement, that if Steiner had to do it all over again, he would drastically
change course and steer towards the artistic. We need not worry about the
authenticity of this statement. It is the essence of these lectures.
Stage 3
Another year later, eight days before the beginning of the third school year,
Steiner gave eight lectures to the teachers (later published as Waldorf Education
for Adolescents). Unlike those published in Balance in Teaching, these lectures
do not explicitly tie in with The Foundations of Human Experience (Study of
Man). By the beginning of this school year the school had almost doubled in
size: 540 pupils in 15 classes (36 per class). The teacher-student ratio was 1:18.
Steiner never complained about the fast growth despite the fact that the financial
problems were enormous. Can we assume that the lectures on the Meditatively
Acquired Knowledge of the Human Being (cf. Balance in Teaching) had made an
impact on the individual teachers? Steiner began by looking back over the first
two years and concluded: ‘In order to prevent a possible misunderstanding of
what I am going to say today, I can assure you that I have noticed and appreciated
the progress made during these two years. The way you are teaching—the
presentation of subjects—is already such that it can be said: You have, in an
extraordinarily healthy way, fused with the goals of these tasks.’ It sounds like a
report for the teachers. The eight lectures embrace the richest content, always
in keeping with Practical Advice to Teachers and with frequent excursions to
the study of the human being. The sense of urgency that prevailed in Balance
in Teaching has abated. The connection of memory and feeling, the work with
children who have poor or rich imagination, with cosmic and earthly children
– the teaching methods are extended. This culminates in Lecture 3 in which
the three essential steps of teaching are explained that happen over a period of
two (not three!!) days so that ‘the three parts of the threefold human being can
interact, they are allowed to harmonize in the right way.’ The lectures that deal
with adolescence, with the diverging male and female constitution, return to
The Foundations of Human Experience (Study of Man). The lectures are not just
intellectually pleasing; Steiner, with his subtle sense of humor, again proved
himself an expert on the adolescent soul. The presentation moves on to explain
at a deeper level the ‘understanding of the world’ that is needed for teaching
adolescents. The teacher needs to become a representative of the world. Those
teachers who have nothing narrow-minded about them, represent the ‘wide
world.’ The students begin to choose their authorities and develop their first
life ideals inspired by the authenticity of their teachers. Here lies also the secret
of a fruitful living together of different generations. The lectures end with the
suggestion that one should feel as if the spirit disperses itself among the college
of teachers like a living cloud, as if living spirits were called on to help to instill
spirituality in the souls: a ‘prayer-like’ rising up to the spirit. ‘Life’ or vibrancy
is a recurring motif. The conclusion is a parenthesis to the first lecture of The
Foundations of Human Experience (Study of Man) which deals with the spiritual
task of education. It returns in the form of a meditation:
We have the will to work, letting flow into our work, that which
from out of the spiritual world, in soul and spirit, in life and
body, strives to become human in us.
In The Foundations of Human Experience it was:
The task of education conceived in the spiritual sense is to bring

the soul-spirit into harmony with the life body.
What is the difference? The ‘meditation’ focuses on the teacher himself:

‘strives to become human in us.’ Education is self-education. In summary: The
Supplementary Course is in character closer to Practical Advice to Teachers, due
to the fact that a tenth class was to start next to class 9. Detailed curriculum
indications were developed in the teachers’ meetings. The lectures introduced
three essentially new practical methods together with suggestions for their
application: the cosmic and earthly orientation of the interest (the astral
viewpoint), children with rich and poor imagination (which is more to do with
the ability to remember, the etheric viewpoint) and the threefold approach to
teaching (over two days) that applies to all lesson contents from the age when
main lessons convey subject-matter as such. This is followed by an extended
psychology of adolescence.12 We can imagine that the teachers were delighted
about these eight lectures. Not only was the review of the first two years
extremely encouraging, the lectures also opened up an unclouded, widened
horizon.
Stage 4
Steiner’s meetings with the teachers have so far not been considered in this
paper. When I turn to them now it is with the inner conviction that it is high
time that this treasure of 70 teachers’ meetings is published in scientific edition
in order to throw light on the development of the art of education in practice.
The teachers were not able to apply in practice the indications given in the
Supplementary Course. At the end of the third school year the students of class 10
asked for a meeting with Rudolf Steiner. They complained about their teachers,
about the ‘lecturing’ (we call it today ‘chalk and talk,’ frontal tuition with merely
rhetorical questions), about the teachers’ lack of interest, about ‘not having
learned anything.’
Steiner looked into the situation and, based on his findings, he arranged
for a change of teachers for most of the main subjects, right at the beginning of
the fourth school year for these students who were now class 11. ‘We did not
consider enough what I said at the beginning of the school year with regard to
these children.’
The teachers, in their turn, accused the students of showing a lack of will in
their independent work. Steiner answered: ‘That is a problem that lies with the
children, and that one we do not need to discuss. What is important now is how
we cope with the children.’13
The situation continued, vehemently, into the following year. The students
became morally neglected, got into trouble and some of them had to be asked
to leave. Steiner could see no other way but to blame the state of affairs on the
teachers: their lack of interest in the pupils, the absence of contact, the lecturing
instead of teaching that had become the rule, the general sloppiness. Neither
teachers nor students were fully engaged in the lessons. Social tensions made the
situation worse when it was suggested that a small administrative circle should
be established. Strong mutual distrust became apparent. The teachers’ meetings
as such were put into question. Steiner: ‘I feel like I have contracted lockjaw from
the bad attitude toward the meetings.’
Questions of discipline recurred because the teachers felt powerless. Steiner

called on the foreign language teachers to work together and find a way of
teaching the language instead of complaining to each other about the students’
lack of understanding. The meeting of February 6, 1923, is recommended to all

who wish to experience how dramatic a situation it was. (This is the meeting
where Steiner spoke about large-headed and small-headed children; it is also
the meeting where the failed grammar lesson is described and its effect on the
threefoldness.)14 In the third school year which had started so pleasantly only
seven meetings with teachers took place. During the difficult fourth and fifth
years Steiner made it possible to attend 15 meetings per year. In the autumn
of 1923 a severe crisis loomed as teachers struggled under the pressure of the
immense and partly new demands. Following a phone call Steiner managed
to fit in a visit to the school. He spent October 15 and 16 in Stuttgart, giving
three lectures and meeting with the teachers. The exhausted teaching staff
heard lectures that belong to the most difficult of Steiner’s presentations on
education. As with the opening lecture in Balance in Teaching, the beginning was
unexpected: Gymnast, rhetorician, professor have to undergo a metamorphosis.
The weakness of the professor is described: ‘Today we usually think because we
do not know what else to do, and that is why we have so few real thoughts.’
The second and third lecture are given on October 16 with the teachers’
meeting taking place in between.15 What is the main theme of these
presentations? As Steiner spoke about curative education for the first time
on February 6, he explained the surprising difference between the healing
processes in medicine and in education. They work at different levels. Totally
new aspects arise with regard to the knowledge of the human being: ‘There are
the movements of walking, grasping, the movement of the limbs, outer changes
of location, the activity in the process of nourishment, the rhythmic activity—
which is through and through a healing activity—and the perceiving activity if
we regard it from outside. Regarded from within, educational activity is entirely
a perceiving activity.’
In short: all activities, apart from rhythmic ones, are adverse to health.
Everything that is adverse to health has to be counteracted by the higher
healing process, through education which is metamorphosed healing. ‘The
forces inherent in education are metamorphoses of therapeutic forces: They are
therapeutic forces transformed. The goal of all our educational thinking must
be to transform this thinking so as to rise fruitfully from the level of physical
thinking to spiritual thinking.’
Steiner went on to describe a new way of judging that was not based on
‘right’ and ‘wrong’ or ‘true’ and ‘false,’ but on ‘healthy’ and ‘ill.’ This was followed
by fundamental considerations regarding the effect of life-infused teaching on
the child and the physiology of the will. This latter topic in particular has been
worked through in depth over the years and Steiner’s indications regarding the
will have been fully confirmed by scientific research.
The third lecture concludes with a grim picture: Michael fighting with the
dragon while a black veil covers the picture. ‘Then one would realize that behind
it there is something that must not be shown. …’ And the battle with the dragon
that must not be shown is the battle with the dragon of the dead, of that which
comes from the deadened knowledge of our times. ‘There the dragon becomes
especially horrible. One might almost say that the correct symbol for institutions
of higher education today would be a thick black pall. …’
‘To live in the truth means to unite oneself with Michael. We must unite
ourselves with Michael whenever we enter the classroom; only through this
can we bring with us the necessary strength. Verily, Michael is strong.’ The next
morning Steiner gave the teachers ‘a summary’ of what had been said: the second
teachers’ meditation. Let us summarize again. The fourth and fifth school years
were riddled with crises. In the upper school the connection with the students
was lost, the teachers could not rise above lecturing and could not find a warm
and interested approach to the students. Added to that was the deep lack of
trust within the teaching faculty when a small administrative circle was about
to be formed. Steiner helped as much as he could. (On average he was with the
teachers once a month.) He tried to help with the (interposed) lectures later
published as Deeper Insights into Education (in: Balance in Teaching). The second
sentence of the first lecture is: ‘After all, the fruitfulness of our activity in an
institution like the Waldorf school depends … on the ability of the teachers
to develop the attitude that will enable them to carry through their work with
assurance and be active in the right way. On this occasion, therefore, I would like
to speak in a particular about the teachers themselves.’
Did he ask too much of the teachers? The lectures are not about pedagogical
questions but about questions of life style, the overcoming of gymnast,
rhetorician and professor who either only act, talk or think. All three have to
fuse into one whose actions are imbued with life. The clear division between
therapeutic and pedagogical healing touches us. Why? Had it become a habit
already to refer what could not be mastered pedagogically to medicine and
psychology? The presentations on the physiology of the will relate to the teacher
himself as well as to the effect it has on the children when the dual process is
developed in the lesson:
Whenever we guide a child into some form of action while he is

thinking, we call forth a state of balance between the formation of
carbonic and cyanic acids. In human life everything actually depends
upon symmetry being produced between these two things.16
The great gestures all express the same: Dear teachers, take hold of these
insights, use them to heal yourselves. Become alive and truthful in your doing.
Gaining a personal relationship to the teaching content is part of the teacher’s
self-education. If the subject matter undergoes a certain process in the soul, one
inspires creativity of teaching in oneself. It is called the ‘immediate source of
inspiration’ which allows the ‘right method to present itself.’ This description
immediately preceded the veiled battle of Michael with the dragon. It referred
to Steiner’s words about the sourness of the teacher in the classroom. It seems
that these words were called for in October 1923. Steiner’s deeply felt pain was
noticeable when he spoke of the criminal proceedings against Gandhi; although
the British judge admired him greatly personally, he sentenced him to years of
imprisonment. Why did Steiner bring this up here? Because it is a picture for the
situation where the truth cannot create the right conditions for itself. The truth
is that there is a new art of education. Can it create the necessary conditions for
itself?17
Stage 5
After October 1923 Steiner ceased to give lectures for the teachers only.
Between the lectures of October 15 and 16 he also attended a teachers’ meeting
which was devoted to the written notice given prematurely by a member of the
administrative council (a kind of executive board) which had been so difficult to
install. An inner opposition had been noticeable when teachers were appointed
on 30 March 1923 and was apparent now again. On the outside, people acted
according to the agreements, while inwardly rejecting them as well as the
school’s director, Steiner himself: The general opinion has been that I should
select the teachers. We should continue with that, but now the problem is that
although that opinion has not changed in fact, it has changed in feeling, in how
we look at the situation. I may have to pose the question now of whether the
faculty members want to select the teachers themselves.’18 Steiner called it the
‘Stuttgart system.’ Many of Steiner’s suggestions came up against this kind of
opposition, such as his ideas concerning more efficient foreign language teaching
or the (initially) failing preparations for the final examination (Abitur).
Important indications for the now complete curriculum followed in the fifth
and sixth school years. Form and content of the language lessons were revised,
but the problems with the students reappeared. The teachers were unable
to engage the students in a way that could bring about a fertile pedagogical
relationship. The sixth school year brought more failings, which Steiner had to
blame on the teachers. In the second but last conference he severely criticized
the tiredness of the teachers in class. The ‘inner opposition’ became apparent in
the fact that the lecturing, the academic teaching style, had increased rather than
been reduced. The contact with the students was lost. ‘I have often mentioned it,
but you have not really done much to relieve the situation. …’19
Helplessness speaks out of these words. Again and again he mentioned the
lack of interest (in the students) and of enthusiasm for the task in hand. One
teacher asked whether the ‘Doctor’ could not help to establish contact with the
pupils. Steiner had to repeat that it was a question of interest, of affinity with
the students, of enthusiasm, and not of lectures. We can feel how he came to
the conclusion: ‘I need to give things a new direction’ ( July 15, 1924). The last
recorded sentence of the last meeting with the teachers on September 3, 1924 is:
‘I want to give some lectures later in September or early October about the moral
aspects of education and teaching.’ It was his last visit to the school.
Stage 6
One often hears this sentence quoted out of context as if it were something
that was still objectively missing from Steiner’s art of education guidelines. This
is not the case. The sentence was spoken in a particular crisis situation at the
school and referred to the pedagogical abilities of (mainly) the upper school
teachers. ‘Moral’ means a personal relationship of the teachers towards the
students that benefits the latter. Looking at the last meetings we must conclude
that the school had not met the expectations of Steiner’s new educational
paradigm. This comes to expression in a moving way in the farewell letter Steiner
wrote to the teachers two weeks before his death.20 The ‘child of concern’ to
which Steiner had referred at the end of the teacher training course, in the last
discussion with the teachers (‘For me this Waldorf School will be a veritable
child of concern’), was mentioned again in this farewell letter, together with his
urgently expressed hope that they should not let go of what they had built up
together. If the college of teachers was united by the ‘active power of thought’
(which was not possible during Steiner’s lifetime), it could be done; what had
been achieved so far would ‘strongly work among the teachers of this school.’
‘The Waldorf school is truly a child needing special care, but above all, it is also
a visible sign of the fruitfulness of anthroposophy within the spiritual life of
mankind.’
If all teachers faithfully carry within their hearts the awareness of this
fruitfulness, the Good Spirits, watching over this school, will be able
to work actively; then divine spirit-power will prevail in all the deeds
of the teachers.
The ‘Stuttgart-miracle’ Steiner had to say an outward farewell to the school

because he had no ‘wings free to fly.’ But the school was in a dire situation: it was
in danger of losing its identity. The words ‘I need to give things a new direction’
make sense only in this context.
Despite all these difficulties there were enough people in and around the
school who carried within them the living impulse of the art of education. After
Steiner’s death in March 1925, they were able to work on in his spirit so that
the art of education could grow triumphantly all over the world. Not even the
atrocities of the Nazi times could stifle this impulse. In Europe, in wide parts of
the world, thousands have been inspired by this impulse to develop education
out of the art of life. Wherever one is in the world, one has an immediate
experience of the healing effect of education if it unites itself with life and allows
itself to be nourished by it. If life is understood as the expression of spiritual
processes, the art of education can bring about the healing and renewal of our
cultural life. We can therefore say that what Steiner very critically referred to as
the ‘Stuttgart system,’ namely the reluctance to comply with his suggestions, was
turned into its opposite after his death and became the ‘Stuttgart miracle’: the
educational impulse arose and came to life again.
This paper is also an attempt to show that the problems experienced during
the first six years of the Waldorf school are essentially the same we face today,
even though the circumstances are different. It also tries to show how Steiner,
with his power of judgment, his advice and his unconditional loyalty to the
impulse initiated by Emil Molt, tried to help. This can also give direction to us
today. All that happened during those six years is archetypal and as valid today as
it was then. Maybe it can be seen as a mirror for the school movement today.
endnotes:
1 From Rudolf Steiner’s opening address of August 20, 1919, the evening before
the teacher training seminar began (first published as Study of Man, later as The
Foundations of Human Experience, CW 293). Also in Faculty Meetings with Rudolf
Steiner (CW 300a) and Towards the Deepening of Waldorf Education, Pedagogical
Section.
2 Rudolf Steiner, The Foundations of Human Experience (CW 293), Lecture 1, August
21, 1919.
3 Rudolf Steiner, Discussions with Teachers (CW 295), Discussion 1, August 21, 1919.
4 Rudolf Steiner, The Foundations of Human Experience (CW 293), Lecture 14,
September 5, 1919.
5 Rudolf Steiner, Discussions with Teachers (CW 295), Third lecture on the
curriculum and closing words.
6 Rudolf Steiner, Balance in Teaching (CW 302a), Lecture 3, September 21, 1920.
7 Ibid., Lecture 1, September 15, 1920.
8 Rudolf Steiner, Discussions with Teachers (CW 295), Closing words to discussion
15, September 6, 1919.
9 See note 7.
10 See note 6.
11 See note 2.
12 Rudolf Steiner, Education for Adolescents (CW 301), Lecture 1, 12 June 1921.
13 Faculty Meetings with Rudolf Steiner (CW 300b), 20 June 1922.
14 Ibid., 6 February 1923.
15 Rudolf Steiner, Deeper Insights into Education. In: Balance in Teaching (CW 302a)
and the corresponding meeting of October 16, 1923, in Faculty Meetings with Rudolf
Steiner (CW 300c).
16 Rudolf Steiner, Balance in Teaching (CW 302a), Lecture 3.
17 See note 16.
18 Faculty Meetings with Rudolf Steiner (CW 300c), March 30, 1923.
19 Ibid., July 15, 1924.
20 In Towards the Deepening of Waldorf Education, Pedagogical Section.
A Bold Step Forward
by Andreas Neider
As far as the natural sciences are concerned, Waldorf schools have kept
pace. But, often, there is not enough money to make room for modern
natural sciences. This was shown to be true at a symposium held at the Freien
Waldorfschule in Stuttgart, Germany.
A bold step
The Uhlandshöhe Waldorf School Foundation hosted a public symposium
at the beginning of May 2010 in Stuttgart on the topic: Development of Teaching
of the Natural Sciences in Our Schools. With a prominently occupied podium, the
discussion about academic natural sciences was opened.
The Uhlandshöhe Waldorf School Foundation was started in October of

2006, not least of all, to secure the ability of the school to meet the future: a
venture that has likely not been seen in the German Waldorf school landscape.
The purpose of the foundation is to promote the ability of Waldorf education at
the Uhlandshöhe Waldorf School to meet educational needs of the future. The
foundation has a special objective with this symposium: to further development
the instruction in the natural sciences.
Over and above the financing of regular school operations through parents,
donations, and state subsidies, it is important that special projects that are closely
associated with the objective of the foundation be promoted. This includes:
new and long-term strategies for attracting teachers and aiding young talent,
advancing strategies for quality control in instruction, and establishing and
managing a natural sciences center for chemistry, physics, and biology.
120
Andreas Neider 121
Certainly, almost all Waldorf schools have a reputation for fine instruction
in the arts: good theater, eurythmy, orchestra, and offering interesting learning
methods. But what of natural science?
The first Waldorf School in Uhlandshöhe has a special and traditional

connection to these disciplines. After the school was founded, Rudolf Steiner
held three natural science courses there; the “warmth course,” the “light course,”
and the “astronomy course.”
To begin the symposium, biologist Rolf Knippers from the University of

Konstanz gave a wide-ranging overview of the state of the sciences in the areas
of evolution biology, physics, and astronomy, as well as human medicine and
genetics. The audience, made up of parents and teachers from Stuttgart as well as
neighboring schools, was immediately absorbed in the subject.
What is needed is also provided by the Waldorf schools.

There followed a lecture by a researcher on electrical current. Christian
Liess from the Fachhochschule Konstanz (Technical College) about what
today’s industries expect from their employees. It may have been a provocative
subject for some since Waldorf education sets a completely different course
than conforming to the needs of industry. However, among the desired qualities
named by Liess were found: a healthy sense of self confidence, creativity,
alertness and good judgment, capacity for teamwork, good language skills, and a
few other things that are in keeping with the goals of Waldorf education.
In the subsequent discussion, a topic was raised about further desired skills
that are much in demand today: fluency in foreign languages, and the ability
to think and judge according to scientific criteria, which ability being achieved
through education in the natural sciences. Peter Gallin, professor of didactic of
mathematics at the University of Zürich, added another focus: Through dialog-
based learning, class offerings and their quality would be assessed not only from
a teacher’s perspective, but also from a student’s point of view. There would be
reviews to see to what extent an offered class could actually be accepted and
processed. For a teacher, this perspective is not always easy considering they
are accustomed to lecturing and presenting, but it contributes decisively to the
success of their teaching efforts. Like Martin Wagenschein, Gallin is convinced
122 A Bold Step Forward
that real understanding, especially of natural science, is possible only within a

dialogue. In this connection, the teacher is less interested in the right answer
to a problem being found and much more focused on the path the student
has chosen to find the answer. Here also there is strong agreement with a goal
of Waldorf education: to bring the students to a sense of independence and
autonomy in their learning process.
Experience and mental training in balance

The final talk by Martin Basfeld of the Freie Hochschule für
anthroposophische Pädagogik (College of Anthroposophical Education) in
Mannheim, Germany, made clear that especially instruction in the natural
sciences was in danger of suffocating under the creation of theories. On the other
hand, it should not remain in a state of pure phenomenalism. When it comes
to instruction in the natural sciences, Waldorf education demands a balance
between experience of sense perceptions and training of the mind through
theory development.
In the final round of discussion, a practical insight crystallized: Modern

instruction in the natural sciences requires appropriately equipped classroom
Andreas Neider 123
space! What is presently available does not allow classes in natural science to be
designed around interesting experiments. What is missing is an open, natural
sciences facility that meets the needs of students in a day school with internships
available.
For further information please contact

Stiftung Waldorfschule Uhlandshöhe
Moerikestrasse 1
70178 Stuttgart, Germany
Telephone: 0711-24849794
Email: stiftung@waldorfschule-uhlandshoehe.de
Internet Crunch
by Mathias Maurer
Just a few years ago these questions were resolved very differently:
When does the bus leave? What is that telephone number? – One knew
to take a look at the bus schedule or the telephone book and remember
the information. Today, nothing functions without the Internet, quick
information for a flat rate. Nobody, especially not the user, checks the
quality or the validity of this information. It may be right, or, then
again, not.
Technology has changed people.

Long ago there was only the spoken word: Stories and reports were
spread by word of mouth. Knowledge was imparted by speech. Information
was inextricably linked to social events and activities, embedded in human
interaction and encounter. Think only of the creation and dissemination of our
cultural and spiritual knowledge in the form of myths, epics, legends, fairytales,
and religious revelations or cultic practices. They went from mouth to ear. Their
authenticity was directly experienced by the listener, through their perception of
the speaker.
Then came the written word, and with it the first diminishing of human
beings’ capacity for memory. Plato proffered this notion already in his “Phaedrus
Dialogue”: The invention of letters will infuse the mind of the learner with
forgetfulness. But through the new technologies for gathering and documenting
knowledge and information, unheard of horizons have been opened to us.
Modern scientific understanding was born with the printing press. To this
day, a printed book represents the validity and reliability of the knowledge
and conclusions it contains, regardless of any claims to the contrary. For good
reasons the “copy and paste” submissions of students from elementary school
125
126 The Internet Crunch
to University are not recognized as independent work—if they are noticed.

Not simple reproductions, but original and individualized contributions are
demanded.
Gerd Gigerenzer, director of The Center of Adaptive Behavior and

Cognition at the Max Planck Institute for Education Research in Berlin,
asserts that using the Internet changes our thinking because it shifts the search
for information from inside our head toward something external. Instead of
exerting our long-term memory, we comfortably carry out this search by way
of a search engine. That is why many people, especially children, find it difficult
to remember fairytales, poems, or songs. Gigerenzer points out another serious
difference: In order to glean information from the Net, social skills are no longer
required. His conjectures appear to be confirmed by Gary Small, professor of
psychiatry at the University of California in Los Angeles. Neuropsychology
has established that our thinking has changed as a result of the Internet, smart
phones, and the like. Constant access to multimedia changes not only the
activity patterns in our brain, but also our learning and social behavior. Thus,
Internet use influences and structures areas of the brain that are responsible for
how we solve problems, recognize and control emotions, concentrate, and our
ability to postpone immediate desires for the sake of long-term goals. A study
conducted with eight- to twenty-three-year-olds showed that they misinterpret
emotional signals, and that face to face communication is difficult for them.
The biological memory becomes weaker if we no longer memorize things, but
instead only learn where we can find the information the quickest.
Definitions strain the memory

The vividly artistic cultivate the memory
Efforts of will fortify the memory.
– Rudolf Steiner
In the Frankfurter Allgemeinen Zeitung (newspaper), the neuroscientist

and learning researcher, Manfred Spitzer formulated it briefly and drastically:
The constant use of media makes us not only dense but also dull. Content and
substance are absolutely no longer mentally processed, and when violent acts
occur, instead of stepping in to help, out comes the mobile phone, and the video
is uploaded on the Internet.
Mathias Maurer 127
There are many kinds of memory.

Katherine Nelson, a developmental psychologist in New York, describes the
memory as a bio-socio-cultural system.. The following distinct memory forms
are direct catalysts to a person’s sense of identity:
b There is the social memory that is strongly permeated with familial

ties. Just how strongly can be seen by the example of the honor
killing of Hatun Sueruecue in Berlin, the purpose of which was to
restore the identity of a social cohesion – the family honor.
b There is the cultural memory, into which everything flows that

embeds us within a national or ethnic context. Without a valid
passport at every border crossing, one is virtually without identity.
In his novel Stiller, Max Frisch plausibly depicts the problems that
can occur if this classification system does not function.
b Finally, there is communicative memory that is applied

especially through language. Harald Welzer, director of the
Kulturwissenschaftlichen Institut (Cultural Science Institute)
in Essen, and psychologist Hans-Joachim Markowitsch in
Bielefeld, assert that increased language competency and memory
development virtually form a single unit, and that not only the
content, but also the structure of memory is formed through spoken
communication.
According to Colin Trevarthen, human infancy researcher at the University

of Edinburgh, up to age two the memory is working almost completely as “body-
implicit.” Thus, small children do not yet have an autobiographical memory. The
child first differentiates and integrates the various levels of memory with the
ability to speak.
One thing is clear: Facilitating good speech and differentiated verbal

expression practiced through compassionate, empathic, and emotion-supported
dialogues—so-called memory talks—leads to firm support for the memory. This
socio-cultural aspect is in turn tied in with certain phases of brain development
that are completed only after puberty.
The anthroposophical view on memory

In his book The Study of Man, Rudolf Steiner went much further than a
bio-socio-cultural frame of reference. For him, memory was not to be found in
the head. He compared remembering with awaking, and forgetfulness with a
process of going to sleep. When we remember something, we do not call forth
warehoused notions from some area of the brain; we newly perceive what has
been literally embodied in us as a memory. The storage facility for these images
was described by Steiner as the etheric body, the carrier of all life and formative
processes in our body. What is remembered is not the substance of perceptions
or ideas but the mental, pictorial experiences associated with them: feeling
impulses, tensions, or moods that have been written into this “body.” And there
is more: Polar to the process of remembering, the experience impresses its form
even into our physical organs and shapes our way of remembering.
Ernst-Michael Kranich, anthropologist and Waldorf educator, elaborated

on the importance of the connection between activities and development of
the capacity for remembering. In this respect it is obvious that one speaks of a
physically connected memory that is supported by the whole body. The contents
of this memory are brought forth again by way of feelings and the will, not by
way of the intellect through the use of memory exercises.
Steiner formulated his teaching on memory like this: “Definitions strain the
memory. The vividly artistic cultivates the memory. Efforts of will—activities
of will—fortify the memory.” Looked at in this way, the Internet represents an
assault on the autonomous life of our feeling and willing natures because they
unfold in time and space. The Internet user is relieved of any effort: He wants
and gets the result immediately.
The abolishment of memory and its consequences

According to Aleida Assmann, literature scientist at the University of
Konstanz, the increasing transference of knowledge onto the Internet represents
a massive process of dematerialization. But our memory requires the material,
or human, preservation of knowledge because the Internet, in its basic structure,
is not very reliable or stable, and is, basically, a memory without support, that
networks, extracts, and assesses. Cultural and social memories and the individual
memories associated with them (autobiographical memory) are altered
Mathias Maurer 129
depending upon which medium is used to convey knowledge and information.

This applies especially when the remembering itself (Facebook, Youtube, etc.
are examples) becomes a media event of self-production. Goetz Grossklaus, a
media historian in Karlsruhe, emphasized how the flood of images in the form of
photos, videos, films, and computer animations represents an important creative
component of the Internet – more than the mediums of speech and writing –
that stands in close proximity to our internal images that are connected to our
remembering and our imagination.
The craving of images is something that is inborn in human beings. It is the

yearning of the soul for inner movement. We live in a time when the creation of
an internal treasury of images is made more difficult because we receive images
only from the outside. The more the internal world of images is impoverished,
the more hunger there is for external images. External images only appear to
feed the soul. Externalization empties the soul more and more. They distort and
falsify the image we have of ourselves and others. World-image and self-image
are composed of countless splinters of images that do not follow any internal
connection. In their omnipresence they threaten to cover up the internal world
of images and the “true” self. Even today, Native Americans shy away from being
photographed because they believe the photos “catch” their soul. Photographs
highlight a fleeting present moment in the totality that knows no past and no
future. When looking at a photograph, who has not said: “That’s not me, is it?”
The human ego, or “I,” checks to see if the souvenir picture is identical to the
actual event, or perceived object or self image, or if it is just an illusion. It looks
past the picture to what is remembered.
Roy Baumeister, social psychologist at Florida State University, speaks

of “ego exhaustion”: The human will is paralyzed when, through a flood of
information and images, it must permanently decide what is important or not.
The energy to concentrate and actively limit can no longer be summoned.
All of the memory content is externalized. The person appears as a being

who is devoid of memory and whose mind is increasingly “removed.” And the
question arises as to whether a person without memory, without a history of
their internal world, even loses their “I”? This scenario became famous through
the Stanley Kubrick film based on the science fiction novel A Clockwork Orange
by Anthony Burgess. In one scene, Alex, the main character, has his eyelids held
open and is forced to view violent images over and over. What was thought to
be re-socialization therapy is actually the same as tortuous brainwashing. The
protagonist becomes an egoless, hollow form, with catastrophic results.
The Italian sociologist Elena Esposito would probably agree with Plato’s fear
quoted at the beginning of this article because, for her, modern communication
media are “tools of forgetfulness.” Otherwise the overabundance of information
simply could not be dealt with. Thus, storing information is not remembering
information, and most certainly not communicative usage. Esposito even
proclaimed the “telematic revolution” whereby the technology user, sucked into
electronic mediums, virtually melts into them and is carried along on the never
dwindling stream of data. Subject and object become one. Whether the evidence
she offers of stronger interest in religious and esoteric subjects is actually
heralding a countermovement, and giving back some orientation to the “digital
natives,” is questionable. A one-dimensional world is always a pitfall for the “I.”
David Mitchell Waldorf Publications

Waldorf Journal Project #17 Compiled and edited by
DAVID MITCHELL
IS B N 978-1-936367-71-9

38 Main Street
Chatham NY 12037 9 781936 367719

From Images To Thinking

Uploaded by

Copyright:

Available Formats

From Images To Thinking

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

From Images To Thinking

Uploaded by

Copyright:

Available Formats

What are some of the main topics discussed in the document?

What are some of the main topics discussed in the document?

How does the document describe how children learn?

How does the document describe how children learn?

From Images to Thinking

From Images to Thinking

David Mitchell Waldorf Publications

Waldorf Publications at the

Compiled and edited by

Printed with support from the Waldorf Curriculum Fund

Waldorf Journal Project #17

Note: The Rudolf Steiner Bookstore has published a booklet of

7 Children Learn in Images

11 The Fairy Tale of the Crystal Ball

30 Interpreting Fairy Tales

51 How to Create, Tell, and Recall a Story

56 The Secret of Children’s Pictures

61 Research into Resilience

66 Resilient Children: First Food or Fast Food

69 Why Waldorf Works: From a Neuroscientific Perspective

80 The Training of Observation

83 Observation and Thinking

89 The Activity of Thinking

103 An Education for Our Time

120 A Bold Step Forward

125 Internet Crutch

Other essays discuss the resilience demonstrated by children and how

by phone at: 518/634-2222

The editor, David Mitchell, was interested in receiving your comments on

The imagination wants to be addressed with images.

If a teacher is interrupted with: “There are no such things as giants and

The so-called “nature stories” have a different function. As a kind of

The will is educated by doing.

A few, small examples: When teaching writing, again, it is pictures that

Cultivating memory requires special care. That means it must be

The world speaks through the teacher.

A small scene: A mother wants to be especially solicitous and asks her

A fairy tale’s authenticity can be measured by its potential to charm and

Poems are like painted windowpanes!

Johann Wolfgang von Goethe’s metaphorical characterization of the poem

Where does the fairy tale lead us?

To reflect on fairy tales is to reflect on images—on images that have

Whether as the result of diligent scientific study, or whether

Now the first sentences of the fairy tale gain meaning:

… so she changed the eldest into a whale, which lived in the

The second, she changed into an eagle, which was forced to

The giant is the embodiment of prehistoric, mythological man, Adam

He thought of the King’s daughter, forgot the giants, and walked

If we want to discover our own humanity we need to rise, and wherever we

Below: by the spring: surging, always self-renewing forces of life.

Above: bitter disappointment after a strenuous journey.

How canst thou be set free? I fear no danger. …Nothing can

Below: grave danger to life.

As every birth is preceded by an experience of death, so also does the death

We encounter the phoenix again in Phoenicia, a country named after it.

And as long as you do not quest

Aeschylus, the famous Greek dramatist, is known to have been accused

Another wonderful description of an initiation experience can be found in

Be pure of soul and dust become