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Title:TheEducationofChildrenFromthestandpointoftheosophy

Author:RudolfSteiner

ReleaseDate:September20,2017[EBook#55586]

Language:English

***STARTOFTHISPROJECTGUTENBERGEBOOKTHEEDUCATIONOFCHILDREN***

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THEEDUCATIONOFCHILDREN

FROMTHESTANDPOINTOFTHEOSOPHY

BY

RUDOLFSTEINERPH.D.(VIENNA)

AUTHORIZEDTRANSLATIONFROMTHESECONDGERMANEDITION

AMERICANEDITION

THERAJPUTPRESS.

CHICAGO.1911

COPYRIGHT1911,BYWELLERVANHOOK,INTHEUNITEDSTATESOFAMERICA

INVIEWOFTHEMANYUNAUTHORIZEDTRANSLATIONSOFDR.RUDOLFSTEINER’SWORKS,THEPUBLISHERBEGSTOGIVENOTICETHATALLAUTHORISEDEDITIONS,ISSUEDUNDERTHEEDITORSHIPOFMR.MAXGYSI,BEARTHESYMBOLOVERLEAF(CROSSINPENTAGRAM).

MAXGYSI,Editor,“Adyar,”ParkDrive,

Hampstead,London,N.W.

THEEDUCATIONOFCHILDREN

FROMTHESTANDPOINTOFTHEOSOPHY

(TRANSLATEDBYW.B.)

Presentday lifecalls intoquestionmany thingswhichmanhas inherited fromhis ancestors hence the numberless questions of the day, as for example: theSocialProblem,theWoman’sMovement,EducationandSchoolQuestions,LawReform, Hygiene, Sanitation, and so forth. We try to grapple with thesequestionsinmanifoldways.Thenumberofthosewhobringforwardthisorthatremedyinordertosolvethisorthatquestion,oratleasttocontributesomethingtowardsitssolution,isimmeasurablygreat,andeverypossibleshadeofopinionismanifestedintheseendeavors;radicalism,carryingitselfwitharevolutionaryair; the moderate view, full of respect for existing things and desirous offashioningoutof themsomethingnew;orconservatism,up inarms,wheneverold institutions and traditions are tampered with; and besides these mainattitudes,thereareallsortsofintermediarypointsofview.

He who is able to probe deeply into life cannot help feeling one thing withregardtothesephenomena—thattheclaimswhichareplacedbeforemeninourtimearemetrepeatedlybyinadequatemeans.Manywouldliketore-formlife,without really knowing it from its foundations. He who would put forth apropositionastolifeinthefuture,mustnotcontenthimselfwithmerelylearningtoknowlifesuperficially.Hemustprobeittoitsdepths.

Lifeislikeaplantthatcontainsnotonlythatwhichisvisibletotheeye,butalsoafutureconditionconcealedwithinitssecretdepths.Hewhohasbeforehimaplant that is just in leaf, iswell aware that lateronblossomsand fruitwill beadded to the leaf-bearing stem. The germs of these blossoms and fruit arealready concealed within the plant. But it is impossible for one who merelyregardsitinitspresentconditiontosayhowtheseorganswillultimatelyappear.Onlyhewhoisacquaintedwiththenatureoftheplantcandoso.

Humanlifealsocontainswithinitselfthegermsforitsfuture.Buttobeabletosayanythingaboutthisfutureonemustpenetrateintothehiddennatureofman,and this, thepresentage,hasno real inclination todo. Itbusies itselfwith thesurface and thinks itself treadingonunsafeground should it advance into that

whichishiddenfromexternalobservation.Withtheplantitistruethematterisconsiderably simpler.We know that its like has often and often brought forthflowersandfruit.Humanlifeexistsbutonceandtheflowerswhichitistobringforthinthefuturewerenotpreviouslythere.Nonethelesstheyexistinhumanlifeinembryo,justasmuchastheflowersoftheplantwhichatpresentisonlyjustbearingleaves.

And it is possible to say something about this future, when one penetratesbeneath the surface, into the heart of humannature.The different reformatoryideasofthepresentcanonlybecomereallyfruitfulandpractical,whentheyaretheresultofthisdeepresearchintohumanlife.

Theosophy is suited by its very nature to present a practical philosophy,comprehending thewholesphereofhuman life.WhetherornotTheosophy,orthatwhichinourtimesooftenpassesforit, is justifiedinputtingforthsuchaclaim, isnot thepoint.Thepointconcerns rather thenatureofTheosophyandwhat, by means of this nature, it is able to accomplish. It ought not to be acolorlesstheorytosatisfythemerecuriosityofknowledge,noryetamediumforthosemenwho, out of selfishness,would like towin for themselves a highergradeofevolution.ItcancontributesomethingtothemostimportantproblemsofpresentdayHumanity,inthedevelopmentofitswell-being.

Ofcourseifitacknowledgesamissionofthiskinditmustexpecttomeetwithallmannerofoppositionanddoubt.Radicals,ModeratesandConservativesofalldepartmentsinlifewillsurelyraisesuchdoubtsagainstit.Foratfirstitwillbe unable to please any one party, because its doctrines reach far beyond allpartymotives.

Andthesedoctrineshavetheirrootswhollyandsolelyinthetrueunderstandingof life.Onlyhewhounderstands lifewillbeable to takehis lessons from lifeitself. He will draw up no capricious schemes, for he knows that no otherfundamental laws of lifewill prevail in the future than such as prevail in thepresent.Theosophywillthereforeofnecessityhaverespectfortheexistingstateofthings.Even,shoulditstillfindinwhatisexistent,verymuchthatmightbeimproved,yetitwillnotfail toperceiveinthepresentthegermsofthefuture.Butitknows,too,thatforallthingsnascentthereisagrowthandadevelopment.ThereforethegermsforatransformationandforafuturegrowthwillappeartoTheosophy in the existing state of things. It invents no schemes, it only callsthemforthfromwhatalreadyexists.Butthatwhichissocalledforthbecomesina certain sense itself a scheme, for it contains within itself the nature of

evolution.

Forthisveryreasonthetheosophicalwayofdelvingintothenatureofmanmustyield the most fruitful and practical means for the solution of the vitallyimportantquestionsofthepresenttime.

Itismypurposetoapplythistoonesuchquestion,namelythatofeducation.Wedonotintendtoadvanceanyclaimsorpronouncealearneddissertation,buttoportraysimplythechildnature.Fromastudyofthenatureofthegrowingman,the educational standpoint here suggested will develop quite naturally. But toproceed rightly with such a study it is necessary to contemplate the hiddennatureofmaningeneral.

Thatwhich iscognisedby thephysicalperception, thatwhich thematerialisticview of life considers to be the only important element in the nature ofman,namely,hisphysicalbody,forms,accordingtospiritualresearch,onlyapart,aprinciple of human nature. This physical body is subject to the same laws ofphysicallife,iscomposedofthesamematterandforces,asalltherestoftheso-called lifeless world. Theosophy, therefore, maintains that man possesses thisphysical aspect in common with the whole of the mineral kingdom. And itconsidersasphysicalbodythatpartonlyinmanwhichisabletomix,unite,tobuildupandtodissolvetheverysamematerials,andafteridenticallaws,asarealsoatworkinthemineralworld.

Nowbesidesthisphysicalbody,Theosophyrecognizesasecondelementintheconstitutionofman—namelyavitalorethericbody.Andthat theremaybenocause for thephysicist to reject the termethericbodywewouldpointout thatetheric ishereused inadifferentsensefromthehypotheticaletherofphysics,anditmustbetakentomeanherethatwhichisabouttobedescribed.

It has been considered for some time past a most unscientific proceeding tospeakofan“ethericbody”ofthiskind.Attheendoftheeighteenthandinthefirsthalfofthenineteenthcentury,itistrue,itwasnotconsidered“unscientific.”Itwas thensaid thatmatterandforceoperating inamineralcouldnotof theirown power form themselves into a living being. For this there must be anespecialindwelling“force,”whichwastermed“vitalforce.”Itwasrepresentedindeedthatsuchaforceoperatesinplants,inanimals,andinhumanbodies,andproduces the phenomena of life just as magnetic force in the magnet causesattraction. In the succeeding period of materialism this theory had beenabandoned.Itwasthensaidthatalivingbeingbuildsitselfupinthesameway

asa so-called lifelessbeing;noother forcesprevail in anorganism than thosewhichareinthemineral—theyonlyoperateinamorecomplicatedmanner;theybuildupamorecomplexstructure.Atthepresenttime,onlythemostobstinatematerialists cling to this denial of the “vital force.” A number of naturalphilosophershavetaughtthatonemustneverthelessadmitsomesuchthingasavitalforceofalife-principle.

ThusthenewscienceapproachesinacertainsensetheteachingofTheosophyinregardtothevitalbody.Neverthelessthereisaconsiderabledifferencebetweenthe two. Science today, bymeans of intellectual observations founded on thefactsofordinaryperception,hasacceptedthe ideaofakindofvitalforce.Butthis isnot themethodofa trulyspiritual research,suchasTheosophyaimsat,and from the resultsofwhichproceed the theosophical teachings. It cannotbepointed out too often, how Theosophy on this point differs from the currentscience of the day.The latter considers the experience of the senses to be thebasis of all knowledge, and whatever is not built upon this basis it treats asunknowable. From the impressions of the senses it draws deductions andconclusions. But anything that goes further it puts aside, as being beyond thelimitsofhumanknowledge.ToTheosophysuchaprospectresemblestheviewofablindmanwhoonlytakesintoconsiderationthosethingsthathecantouch,andwhathemayinferfromthetouchedobjectbyreasoning,butwhosetsasidethe statements of those who can see as being beyond the faculty of humanperception.ForTheosophyshowsthatmaniscapableofevolution,thatthroughthedevelopingofneworganshemayconquerforhimselfnewworlds.Aroundtheblindmanthereiscolorandlight,buthecannotperceivethem,becausehedoesnotpossesstherequisiteorgans.Aroundman,soTheosophyteaches,thereare many worlds, and he can observe them, if only he develops the organsnecessaryforthepurpose.

Evenas theblindmanlooksuponanewworldassoonashehasundergoneasuccessful operation, so can man, through the developing of higher organs,perceiveworlds quite different from thosewhich he observed at firstwith hisordinary senses. Now whether or not it is possible to operate on one who isbodilyblinddependsontheconditionsoftheorgans;butthosehigherorgansbywhichonemaypenetrateintotheupperworlds,existinembryoineveryhumanbeing.Anyonecandevelopthem,whohasthepatience,enduranceandenergytomakeuseofthosemethodswhicharedescribedinmytwobooksentitled“TheWayofInitiation”and“InitiationandItsResults.”1

Theosophy does not speak of limitations to man’s knowledge through his

organism;butsays,onthecontrary,thatheissurroundedbyworldsforwhichhehas the organs of perception. It indicates the means by which to extend thetemporary limits. It also occupies itself with the investigation of the vital, orethericbody,andtowhatinthefollowingmaybecalledtheyethigherprinciplesofhumannature.Itadmitsthatonlythephysicalbodycanbeaccessibletotheinvestigationofthebodilysenses,andthatfromthisstandpointonecanatmostonly chance on something higher by a train of reasoning. But it givesinformationastohowonecanopenupforoneselfaworldinwhichthesehigherprinciples of human nature appear before the observer, just as the colors andlightofobjectsappearbeforetheblind-bornpersonafterhisoperation.Forthosewhohavedevelopedthehigherorgansofperception,theethericorvitalbodyisan object of actual observation, and not a theory resulting from intellectualactivityoratrainofreasoning.

Manhas thisetheric,orvitalbody, incommonwith theplantsandanimals. Itcauses thematter and forces of the physical body to form themselves into themanifestationsofgrowth,ofreproduction,oftheinternalmotionsofthefluids,etc.Itisalsothebuilderandsculptorofthephysicalbody,itsinhabitantanditsarchitect.Thephysicalbodycanthereforealsobecalledanimageorexpressionofthisvitalbody.Bothareapproximatelythesameinmanasregardsformandsize,yet theyarebynomeansquitealike.Buttheethericbodyinanimalsandstillmoreinplants,differsconsiderablyfromthephysicalbodywithregardtoitsshapeanddimension.

Thethirdprincipleofthehumanbeingistheso-calledbodyoffeeling,orastralbody.It is thevehicleofpainandpleasure,of impulse,desire,passion,andsoforth.Anentitycomposedmerelyofaphysicalandanethericbodyhasnothingof all this, to which may be ascribed the term—sensation. The plant has nosensation.Ifmanyalearnedmanofourtimeconcludesthatplantshaveacertainpowerofsensation, fromthe fact thatmanyof themrespond toastimulus,bymovement,orinotherways,hemerelyshowsthathedoesnotknowtheessenceof sensation. The point is, not whether the being in question responds to anoutwardstimulus,butratherwhetherthestimulusreflectsitselfthroughaninnerexperience, such as pleasure or pain, impulse, desire, etc. If this be not thestandardofsensation,onewouldbejustifiedinassertingthatbluelitmuspaperhas a sense of feeling for certain substances, because on coming into contactwiththem,itturnsred.2

Manhas theastralbody incommonwith theanimalworldonly. It is thus themediumforthelifeofsensationandfeeling.

Onemustnotfallintotheerrorofcertaintheosophicalcirclesandthinkthattheethericbodyand

astralbodyconsistmerelyoffinermatterthanthatwhichexistsinthephysicalbody.Forthiswouldmeansimplythematerialisationofthesehigherprinciplesofhumannature.Theethericbodyisaformoflivingforces;itiscomposedofactiveforces,butnotofmatter—andtheastralbodyorbodyoffeelingisaformconsistingofcoloredluminouspicturesrevolvingwithinthemselves.3

The astral body differs in form and size from the physical body. It appears inmanintheformofanoblongegg,inwhichthephysicalandtheethericbodiesareembedded.Itprojectsonallsidesbeyondthesetwolikealuminouscloud.

Nowinthenatureofmanthereisafourthprinciplewhichhedoesnotsharewithotherearthlycreatures.Thisisthevehicleofthehuman“I”.Thelittleword“I”aswecall it inEnglishisawordthatseparates itselffromallotherwords.Hewhodulyreflectson

the nature of thisword, gains access at the same time to an understanding ofhumannature.Everyotherwordmaybeusedbyallmeninthesamewaytosuitsomecorrespondingobject.Anyonecancallatable“table,”anyonecancallachair“chair,”butwiththeword“I”itisnotso.Noonecanuseitasanindicationofsomeoneelse,foreachpersoncanonlyspeakofhimselfas“I”.Nevercantheword“I” sound inmyearsasa reference tomyself.Foraman indesignatinghimself“I”,mustnamehimselfwithinhimself.Abeingthatcansaytohimself“I” is a world in himself. Those religions which are built up on the basis ofTheosophyhavealways felt this.Theyhave therefore said thatwith the“ego”the God begins to speak within—the God who, among lower beings, ismanifestedonlyfromwithoutinthesurroundingphenomena.

Thevehicleofthislastlydevelopedcapacityisnow“thebodyoftheego,”thefourthprincipleofthehumanbeing.4Thisbodyoftheegoisthevehicleofthehigherhumansoul,andthroughitmanisthecrownofallearthlycreation.Butthe ego in present humanity is by nomeans a simple entity. Its nature can berecognized when a comparison is made between men of different stages ofevolution.Take for instance the uneducated savage and the averageEuropean,andcomparetheseagainwithaloftyidealist.Eachoneofthemhasthefacultyofsayingtohimself“I”forthe“bodyoftheego”isexistentineachofthem.Buttheuncivilizedsavagegiveswaywiththis“I”tohispassions,hisimpulsesandappetites,almostlikeananimal.Themorehighlydevelopedmanallowshimself

to follow certain inclinations and desires, others he checks or suppresses.Theidealisthasformed, inadditionto theoriginal inclinationsandpassions,othersthatarehigher.Thisisallduetothefactthatthe“ego”hasbeenatworkontheotherprinciplesofthehumanbeing.Anditispreciselythemissionofthe“ego”toennobleandpurifytheotherprinciplesbyitsownpower.

Sothelowerprinciples,undertheinfluenceofthe“ego,”havebecomemoreorlesschangedwithinamanwhohassurmountedtheconditionsinwhichtheouterworldhasplacedhim.Takethecaseofthemanwhoisjustraisinghimselfabovetheleveloftheanimal—whenhis“ego”flashesouthestillresemblestheanimalwith regard to his lower principles. His etheric or vital body is solely themediumof the livingconstructiveforcesofgrowthandpropagation.Hisastralbody only gives expression to such impulses, desires and passions as arestimulatedbyhisouternature.Allthetimethatthemanisstrugglingonthroughsuccessive lives, or incarnations, from this degreeof culture to an ever higherevolution,hisegoisremodellingtheotherprinciples.Inthiswaytheastralbodybecomes the medium of purified pleasurable and unpleasurable sensations,refined desires and longings. And the etheric, or vital body, also transformsitself.Itbecomesthevehicleofhabits,ofpermanentinclinationsoftemperamentandofmemory.Amanwhoseegohasnotyetinfluencedhisvitalbodyhasnoremembrance of the experiences he undergoes. He lives just as he has beenbroughtupbyNature.

Thewholedevelopmentofcivilisationexpresses itselfformaninthisworkingoftheegouponthesubordinateprinciples.Thisworkingpenetrateseventothephysicalbody.Undertheinfluenceoftheego,thephysiognomy,thegesturesandmovements,thewholeappearanceofthephysicalbody,change.

Onecanalsodiscernhowdifferentlythevariousmediumsofcivilisationaffecttheindividualprinciplesofthehumanbeing.Thecommonfactorsofcivilisationinfluence theastralbody.Theybring to itotherkindsofpleasure,displeasure,impulse,etc., than itoriginallyhad.Absorption inaworkofart influences theetheric body, for a man obtains through a work of art, the presentiment ofsomethinghigherandnoblerthanthatwhichisofferedbytheenvironmentofthesenses,andthustransformshisvitalbody.Apowerfulmeansforthepurificationandennoblementoftheethericbodyisreligion.Religiousimpulseshave,inthisway,theirsublimemissionintheevolutionofhumanity.

Thatwhichiscalledconscienceisnothingbuttheresultoftheworkoftheegoonthevitalbody, throughasuccessionof incarnations.Whenamanperceives

that he must not do certain things, and when through this perception, animpression ismade on him, deep enough to communicate itself to his ethericbody,theconsciencebeginstobeformed.

Now thisworkof the egoon the subordinateprinciples caneitherbeone thatbelongsrathertothewholehumanrace,oritcanbequiteindividuallyaworkofthe single ego upon itself. In the first change ofman, to a certain extent, thewholehumanracetakespart;thelattermustdependontheinneractivityoftheego. When the ego grows strong enough entirely to remodel the astral bodythrough itsownstrength, then thatwhich theegomakesof thisastralbodyorbodyof feeling iscalled the“Spirit-Self” (Geistesselbst)5oras theysay in theEast, Manas. This transformation consists essentially in an imbuing, in anenrichingoftheinnerbeingwithhigherideasandperceptions.Buttheegocanarriveatyethigherandmoreintimateworkwithregardtothespecialentityofman. This occurs when not merely the astral body is enriched, but when theethericorvitalbodybecomes transformed.Man learnsacertainamount in thecourseoflife,andwhenhelooksbackonhislifefromanypoint,heisabletosaytohimself:“Ihavelearntmuch,”buthowmuchlessisheabletospeakofachangeoftemperamentandcharacter,ofanimprovementordeteriorationofthememory, during life. Learning affects the astral body, whilst the lattertransformations affect the ethic or vital body. It would therefore be no inaptsimile tocompare thechangeof theastralbodyin life to themovementof theminute-handoftheclock,thechangeofthevitalbodytothatofthehour-hand.

Whenamanentersuponthehigher,orso-calledocculttraining,thechiefthingto bear in mind is that he at once begins this latter transformation by theinnermostmightoftheego.Hemustworkquiteconsciouslyandindividuallyatthe changing of habits, temperament, character,memory, etc.Asmuch of thisvital body as heworks upon in thisway becomes transformed into the “Life-Spirit”(Lebensgeist),orastheEasternexpressionhasit,intoBuddhi.

Onayethigherstageofevolutionmanattainstopowersbywhichhecaneffecta transformationofhisphysicalbody (as for example, changing thepulse andthecirculationoftheblood).Asmuchofthephysicalbodyasistransformedinthisway,iscalled“Spirit-Man”(Geistesmensch)—Atma.

The changes which are effected in the lower principles by man, not as anindividual,butratherasawholegroupofthehumanrace,orapartofit,suchasa nation, a tribe, or a family—have in Theosophy, the following names. Theastral body, or body of feeling, when transformed by the ego is called the

emotionalsoul;thetransformedethericbodybecomestherationalsoul,andthetransformedphysicalbody,theself-conscioussoul.Butitisnottobesupposedthatthetransformationofthesethreeprinciplestakesplacesuccessively.Ittakesplaceinallthreebodiessimultaneously,fromthemomentwhentheegoflashesout.Indeedtheworkoftheegoisnotgenerallyspeakingperceptibleuntilapartoftheself-conscioussoulisformed.

ItisseenfromtheforegoingparagraphthattherearefourprinciplesintheBeingofMan:thephysicalbody,theethericorvitalbody,theastralorbodyoffeelingandtheego-body;—theemotionalsoul,therationalsoul,theself-conscioussoul—and indeed the yet higher principles of human nature also,—the Spirit-Self(Manas),theLife-Spirit(Buddhi),theSpirit-Man(Atma)appearastheproductsof the transformationof thesefourprinciples. Inspeakingabout thesourcesofourhumancapacities,onlythesefourprinciplescanbetakenintoaccount.

As a teacherworks upon these four principles of the human constitution, onemust, in order to work in the right way, penetrate into the nature of thesedivisionsofman.Nowitmustbynomeansbeimaginedthatthesepartsdevelopthemselvesinmaninsuchawaythatatanyonemomentofhislife—sayathisbirth—they are all equally advanced.On the contrary their development takesplaceatthevariouslife-periodsinadifferentway.Andtherightfoundationsforeducationandinstructiondependontheknowledgeofthislawoftheevolutionofhumannature.

Before physical birth the nascent human being is enclosed on all sides by analien physical body. It does not come into contact independently with theoutwardphysicalworld.Thephysicalbodyofthemotherformsitsenvironment.This body alone can influence the maturing fœtus. Physical birth consistsprecisely in the fact that the physical body of the mother releases the child,thereby causing the surroundings of the physical world to influence himimmediately.Thesensesopenthemselvestotheoutwardworld,andthislatteristherebyable toexercise those influencesover thechildwhichwerepreviouslyexercisedbythephysicalbodyofthemother.

ForaspiritualcomprehensionoftheworldsuchasisrepresentedbyTheosophy,thephysicalbodyisthenactuallyborn,butnotyettheethericorvitalbody.Asthechilduntilthemomentofitsbirthissurroundedbythephysicalbodyofthemother, so toountil the timeofhissecond teeth,about theageofseven, ishesurroundedbyanethericandanastralcovering.Notuntilthetimeofthechangeofteethdoestheethericcoveringreleasetheethericbody.Thenuntilthetimeof

pubertytherestillremainsanastralcovering.6Atthisperiodtheastralordesirebodyalsobecomesfreeonallsides,asdidthephysicalbodyatthetimeofthephysicalbirthandtheethericbodyatthetimeofthesecondteeth.

Thus then,Theosophymust speakof threebirthsofman.Certain impressions,whichareintendedtoreachtheethericbodycanreachitaslittle,uptothetimeof the second teeth, as the light and air of the physical world can reach thephysicalbodywhileitremainsinthewombofthemother.

Beforethecomingofthesecondteeththefreevitalbodyisnotatwork.Asthephysicalbody,whilstinthewombofthemother,receivespowerswhicharenotitsown,andwithinthatprotectivecoveringgraduallydevelopsitsown,soisthisalso the case with these later powers of growth, until the time of the secondteeth. Only at this period does the etheric body perfect its own powers inconjunctionwiththeinheritedandalienones.Duringthistime,whiletheethericbodyisfreeingitself,thephysicalbodyisalreadyindependent.Theethericbodywhichisgraduallyfreeingitself,perfectsthatwhichithastogivetothephysicalbody.Andthefinalpointofthisworkisthechild’sownteeth,whichcomeintheplace of those he has inherited. They are the densest things embedded in thephysicalbodyandthereforeatthisperiodappearlast.

After this period, the child’s own etheric body takes care of its growth alone.Onlythelatterstillremainsundertheinfluenceofanenvelopedastralbody.Assoon as the astral body becomes free as well, a period is terminated for theetheric body. This termination takes place at the time of puberty. Thereproductive organs become independent, because from henceforth the freeastralbodydoesnotworkinwardly,butopenlyencounterstheexternalworld.

As one is not able to let the influences of the outwardworld affect the childphysicallybeforeitisborn,sothosepowers(whicharethesametohimastheimpressions of the physical surroundings to the physical body) should not beallowedtoaffect theethericbodybefore thetimeof thesecondteeth.Andthecorrespondinginfluencesupontheastralbodyoughtonlytobebroughtintoplayatthetimeofpuberty.

Common phrases, such as, “the harmonious training of all the powers andtalents,”andthelikecannotformthefoundationforatruesystemofeducation,forthiscanonlybebuiltuponagenuineknowledgeofthehumanbeing.Wedonotmeantoaffirmthattheabove-mentionedphrasesareincorrect,butonlythattheyareasvaluelessasifoneweretosaywithregardtoamachine,thatallits

partsmustbebroughtintoharmoniousworkingorder.Onlyhewhoapproachesit, notwithmere phrases, butwith a real knowledge of the particular kind ofmachine, can handle it. This applies also to the art of education, to theknowledge of the principles in a human being and of their individualdevelopments; one must know which part of the human being should beinfluenced at a certain time of life, and how to bring such influences to bearuponhiminasuitablemanner.Thereisindeednodoubtthatareallyintelligentsystemof education, such as is outlined in these pages, canmake itsway butslowly.Thisisduetothemannerofviewingthingsinourday,whereinthefactsof the spiritual world will still be considered for a long time as merely theoverflowofamadfantasy,whilecommon-placeandentirelysuperficialphraseswillberegardedastheresultofareallypracticalwayofthinking.Weshallhereproceedtogiveafreeoutlineofwhatwillbeconsideredbymanyatthepresenttimeameremirageofthefancy,butwhichwillintimecometobeanacceptedfact.

At physical birth, the physical human body is exposed to the physicalenvironment of the external world, whilst previously it was encircled by theprotectivebodyofthemother.Thatwhichtheforcesandfluidsofthemother’sbodydid to itpreviouslymustnowbedoneby the forcesandelementsof theouterphysicalworld.Uptothetimeofthesecondteething,attheageofseven,thehumanbodyhasamissiontoperformforitself,whichisessentiallydifferentfrom themissions of all the other life-epochs.The physical organsmust formthemselvesintocertainshapesduringthistime;thenstructuralproportionsmusttake definite directions and tendencies. Later on growth takes place, but thisgrowth in all future time proceeds on the bases of the shapes which were inprocess of formation until the time mentioned. If normal shapes have beenforming themselves,normal shapeswill afterwards grow, and conversely fromabnormalbaseswillproceedabnormal results.Onecannotmakeamends inallthe succeedingyears for thatwhich, asguardian,onehasneglectedduring thefirst seven years. As the right environment for the physical human body isprovidedbyNature,beforebirth,soafterbirthit is thedutyof theguardiantoprovideit.Onlythiscorrectphysicalenvironmentinfluencesthechildinsuchawaythathisphysicalorgansmouldthemselvesintothenormalforms.

There are two magic words which epitomise the relation which is formedbetween the child and its environment. These are: Imitation and Example.Aristotle,theGreekphilosopher,calledmanthemostimitativeofanimals,andfornootherperiodoflifeisthismoreapplicablethanfortheageofchildhood

uptothetimeofthesecondteething.Thechildimitateswhatevertakesplaceinits physical environment, and in the imitation his physical organs mouldthemselves into the forms which then remain to them. The term physicalenvironmentistobetakeninthewidestsenseimaginable.Toitbelongsnotonlythatwhichtakesplacemateriallyroundthechild,buteverythingthatisenactedinhissurroundings,everythingthatmaybeobservedbyhissenses,everythingthatfromallpointsofphysicalspacecaninfluencehisspiritualforces.Toitalsobelongallactions,moralorimmoral,sensibleorfoolish,thatthechildmaysee.

It is not bymoral texts, nor by rational precepts, but bywhat is done visiblybeforethechildbythegrown-uppeoplearoundhim,thatheisinfluencedinthemanner indicated. Instruction produces effects only upon the etheric body, notuponthephysical,anduptotheageofseventheethericbodyissurroundedbyaprotective etheric shell, just as the physical body until physical birth issurroundedbythebodyofthemother.Thatwhichoughttobedevelopedinthisethericbodyinthewayofideas,habits,memory,etc.,beforetheageofseven,must develop itself “spontaneously,” in the same way as the eyes and earsdevelop themselves in the womb of the mother without the influence of theexternallight.Itiswritteninanexcellenteducationalbook,JeanPaul’sLevanaorPedagogics, that a world-traveller learns more from his nurse in his earlyyears than in all of his travels put together. This is undoubtedly true, but thechild does not learn by instruction, but by imitation. And his physical organsform themselves through the influenceofhisphysical surroundings.Ahealthyvision is formedwhen the rightcolorsandconditionsof lightarebrought intothechild’senvironment,andthephysicalfoundationsforahealthymoralnatureareformedinthebrainandinthecirculationoftheblood,whenthechildseesmoral things inhis environment.When the child, up to the ageof seven, seesonlyfoolishactionstakingplacearoundhim,hisbrainassumessuchformsastomakehimalso,inlaterlife,capableonlyoffoolishness.

As the muscles of the hand grow strong and powerful when they do worksuitableforthem,sothebrainandtheotherorgansofthephysicalhumanbodywillbedirectedtowardstherightpath,iftheyreceivetherightimpressionsfromtheirenvironment.Anexamplewillbest illustrate thepoint inquestion.Adollcanbemadeoutofanoldpieceofcloth,bymakingtwocornersserveforarms,twofor legsandaknotfor thehead,withtheeyes,noseandmouthpaintedinink—or a so-called “beautiful” doll can be bought with real hair and paintedcheeks,andgiventothechild.Thelatter,itishardlynecessarytosay,isreallyhorrible,andiscalculatedtoruinthechild’ssoundaesthetictasteforlife.Here

thequestionofeducationisquiteadifferentone.Ifthechildhastherag-dolltolookat,ithastocompleteoutofitsownimaginationtheimpressionofahumanbeingwhichthedollisintendedtoconvey.Thisworkoftheimaginationhelpstobuildup theformsof thebrain,so that itopensupas themusclesof thehandexpand by doing their natural work. When the child possesses the so-called“beautiful doll,” there is nothing further for the brain to do. It becomes, as itwere,stuntedanddriedup,insteadofexpandingitself.Ifpeoplecouldlookintothebrainafterthemanneroftheoccultistandseeitbuildingitselfupintoforms,they would certainly only give their children that kind of plaything which isreallyable to stimulate thecreativepowersof thebrain.All toys thatareonlycomposedofdeadmathematicalformshaveadesolatinganddeadeningeffectonthechild’sformativepowers,whilstontheotherhandeverythingthatstimulatestheperceptionofsomethinglivingtendstoinfluenceintherightdirection.Ourmaterialisticageproducesbutfewgoodtoys—suchforinstanceasthatinwhichtwo movable pieces of wood are made to represent two smiths facing oneanotherandhammeringat someobject.Such thingsmaystillbebought in thecountry.Verygoodalsoarethosepicturebooksinwhichthefiguresaremadetobepulledbystrings,thusenablingthechildtotransformthedeadpictureintoarepresentationofaction.Allthisproducesaninneractivityoftheorgans,andoutofthisactivitytherightformoftheorgansbuildsitselfup.

Ofcourse these thingscanonly justbe indicatedhere,but in the futureoccultscience will be called upon to point out that which in each particular case isnecessary,andthisitisabletodo.Foritisnotanemptyabstraction,butabodyofvitalfactsquiteabletofurnishtheguiding-linesforpracticalmatters.

One or two further examples will serve as illustrations. According to occultscienceaso-callednervousexcitablechildshouldbe treateddifferentlyfromalethargicand inactiveone,withregard to itssurroundings.Everythingmustbetakenintoconsideration,fromthecoloroftheroomandthevariousobjectsbywhichthechildisgenerallysurrounded,tothecoloroftheclothesinwhichitisdressed.Onemayoftendothewrongthing,unlesswillingtobeguidedbyoccultscience,foramaterialistictendencywillinmanycaseshitonjusttheoppositeofwhat is right.Anexcitablechildshouldbeclothedandsurroundedwithredorreddish-yellowcolors,whilstfortheoppositetypeofchild,blueorbluish-greenshould be selected. For, in accordance with the color used outwardly is thecomplementarycolorproduced inwardly.Thus, for instance,green isproducedby red; orange-yellow by blue, and of this one may easily be convinced bylookingforatimeonaspotofaparticularcolorandthenquicklydirectingthe

eyes toawhitesurface.Thiscomplementarycolor isproducedby thephysicalorgansofthechild,andinturnreactsuponthecorrespondingorganicstructuresnecessary to the child.Red in the environment of an excitable child producesinwardly the green complementary picture. The activity thus produced by thesensationofgreenhasacalmingeffectandtheorganstakeuponthemselvesthetendencytocomposure.

Onerulemustinvariablybetakenintoconsiderationatthisperiodoflife—thatthephysicalbodyhastocreateforitselfthestandardofwhatissuitabletoit.Itdoesthisthroughthecorrespondingdevelopmentofdesire.Generallyspeakingitmaybe said that thehealthyphysicalbodydesiresonlywhat isgood for it.Andas longas it isaquestiononlyof thephysicalbodyof thegrowingchild,one ought to notice carefully what it is that is sought by the healthy desires,cravings and pleasures. Joy and pleasure are the powers which draw out thephysicalformsoftheorgans,inthebestway.

Averygreaterrormaybecommittedinthisdirectionbynotplacingthechildinthe suitable physical conditions with regard to its environment. This canespeciallybethecasewithregardtotheinstinctofnourishment.Thechildcanbe overfed with things that make him completely lose healthy instincts ofnourishment,whilst through correct feeding they can be preserved for him sofully, that he will ask (even to a glass of water) for that which under givencircumstances is good for him, andwill refuse anything thatmay be harmful.Whenoccultscienceiscalledupontoconstructasystemofeducation,itwillbeabletospecify,eventotheparticulararticlesofnourishmentandtableluxuries,allthathasheretobeconsidered.Foritisapracticalteaching,applicabletolife,andnomerecolorlesstheory—asindeedonemightsuppose,fromthemistakesofmanyTheosophistsoftoday.

Amongtheforcesthereforewhichaffectthephysicalorgansbymouldingthem,must be included an element of joy with and amid the surroundings. Let theguardianbecheerfulofcountenance,andaboveall thingslet therebetrueandnot artificial love—a love that flowing warmly through the physicalenvironment,asitwere,incubates,inthetruesenseoftheword,theformsofthephysicalorgans.

When within such an atmosphere of love, the imitation of healthy models ispossible, thechild is inhisrightelement.Specialattentionshould thereforebegiven that nothingmay happen in the child’s environment that he should notimitate.Nothingshouldbedonethatwouldnecessitatesayingtothechild“You

must not do that.”Of theway inwhich the child tries to imitate, onemaybeconvinced by observing how it can copy written letters long before it canunderstandthem.Itisindeedanadvisablethingforthechildtocopythewrittencharacters first, and then later to learn theirmeaning.For imitationbelongs tothe developing stage of the physical body, whilst the mind responds to theetheric body, and this latter ought only to be influenced after the time of thesecond teeth, when its outer etheric covering is gone. Especially should thelearning of speech by means of imitation take place in these years. For byhearingthechildbestlearnstospeak.Allrulesandartificialteachingcandonogoodatall.

In the early years of childhood it is especially important that such means ofeducation as, for instance, songs for children should make as beautiful arhythmic impression on the senses as possible. The importance lies in thebeautifulsoundratherthaninthesense.Themoreinvigoratingtheeffectwhichanythingcanhaveupontheeyeandear,thebetteritis.Thepowerofbuildinguptheorganswhichliesindancingmovementswhenputtoamusicalrhythm,forexample,mustnotbeunder-estimated.

Withthechangeofteeththeethericbodythrowsoffitsoutercovering,andthenthetimebeginsinwhichthetrainingoftheethericbodymaybecarriedonfromwithout.Onemustbeclearastowhatitisthatcaninfluencetheethericbodyinthis way. The transformation and growth of the etheric body signify,respectively, the transformation and development of the affections, the habits,conscience, character,memory and temperament.One is able to influence theethericbodybypictures,byexample,byregulatedguidanceoftheimagination.Just as the child, until it has reached the age of seven, ought to be given aphysicalmodelwhichitcanimitate,sotoo,intheenvironmentofthedevelopingchild, between the period of the second teeth and that of puberty, everythingshouldbebroughtintoplaythatpossessesaninnersenseandvalueuponwhichthe childmaydirect his attention.All that conduces to thought, all thatworksthroughimageandparable,hasnowitsrightfulplace.

The etheric body develops its power when a well regulated imagination isdirectedupon thatwhich it canunravel or extract for its guidance from livingimagesandparables,or fromsuchasareaddressed to the spirit. It isconcreteandnotabstract ideas that can rightly influence thegrowingbody—ideas thatarespirituallyratherthanmateriallyconcrete.Aspiritualstandpointistherightmeansofeducationduringtheseyears.It is thereforeofparamountimportancethat the youth at this period has around him in his guardians themselves

personalities throughwhosepointsofviewthedesirable intellectualandmoralpowersmaybeawakenedinhim.

As“imitation”and“example”arethemagicwordsforthetrainingofchildrenintheirearlyyears,sofor theyearsnowinquestionthecorrespondingwordsare“hero-worship” and “authority.”Natural and not forced authoritymust supplythe immediate spiritual standpoint,with thehelpofwhich theyouth forms forhimself conscience, habits and inclinations, brings his temperament intoregulatedpaths,andwinshisownoutlookonthisworld.Thebeautifulwordsofthepoet:“Everyonemustchoosehisownhero,inwhosestepshemayfindthewaytoOlympus,”areofspecialvaluewithregardtothisepochoflife.

Venerationandreverencearepowersthatassisttheethericbodytogrowintherightway.And he towhom it is impossible, during this period, to look up toanyonewithunlimitedreverence,willhavetosufferonthataccountfortherestofhislife.Whenthisvenerationismissing,thevitalforcesoftheethericbodyare checked. Picture to yourself the following in its effect on the youthfuldisposition:aboyofeightyearsofageistoldofapersonhighlyesteemed.Allthathehearsabouthimfillshimwithholyawe.Thedaydrawsnearonwhichheistoseethishonoredpersonforthefirsttime.Aprofoundreverenceovercomeshim when he hears the bell-ring at the door, behind which the object of hisveneration is to becomevisible.Thebeautiful feelingswhich are producedbysuch an experience, belong to the lasting acquisitions of life.And thatman isfortunate,whonotonlyduring thehappymomentsof life,butcontinuously, isabletolookuptohisteachersandinstructorsastohisnaturalauthorities.

To these living authorities, to these embodiments of moral and intellectualpower,mustbeaddedtheauthoritiesperceivedofthespirit.Thegrandexamplesofhistory,thetalesofmodelmenandwomen,mustfixtheconscienceandtheintellectual tendency—and not abstract moral truths, which can only do theirrightwork,when,at theageofpuberty, theastralbody is freed fromitsastralcovering.

Oneoughtespeciallytoguidetheteachingofhistoryintocoursesdeterminedbysuchpointsofview.Beforethetimeofthesecondteeth,thestories,fairytales,etc.,whicharetoldtothechild,canonlyhavefortheiraim,joy,recreation,andpleasure.

Afterthistimeitwillbenecessarytouseforethoughtconcerningthematterthatistoberelated,sothatpicturesoflife,suchashecanbeneficiallyemulate,may

besetbefore thesoulof theyoungperson. Itmustnotbeoverlooked thatbadhabits can be ousted by pictures correspondingly repulsive. Warnings againstsuchbadhabitsandtendenciesareatbestoflittleavail,butifoneweretoletthelivingpictureofabadmanaffecttheyouthfulimagination,explainingtheresultto which the tendency in question leads, one would do much toward itsextermination.

One thing tobear always inmind is, that it isnot abstract representations thatinfluence the developing etheric body, but living pictures in their spiritualclearness,and,ofcourse, these lattermustbeappliedwith theutmost tact, forotherwise the opposite to what is desired will be the result. In the matter ofstories it is always a question of the way in which they are told. The verbalnarrationofatalecanthereforenotbesuccessfullyreplacedbyareadingofit.

During the timebetween thesecond teethandpuberty, thespirituallypictorial,or, as one might also call it, the symbolical representation, ought to beconsideredinyetanotherway.Itisnecessarythattheyoungpersonshouldlearntoknowthesecretsofnature,thelawsoflife,asfaraspossiblethroughsymbolsandnotbythemeansofdryandintellectualideas.Allegoriesaboutthespiritualrelationofthingsoughtsotoreachthesoulthatthelawandorderofexistenceunderlying the allegories is rather perceived and divined, than grasped by themeans of intellectual ideas. The saying that “all things transient are onlysymbols” ought to form an all-important motto for the education during thisperiod. It is very important for a person to receive the secrets of nature inallegories before they appear to his soul in the form of natural laws, etc. Anexamplewillmakethisclear.Supposingonewishedtospeaktoayoungpersonoftheimmortalityofthesoul,ofitsgoingforthfromthebody,onemightasaninstancemakethecomparisonof thebutterflyemergingfromthechrysalis.Asthe butterfly comes forth from the chrysalis, so the soul comes forth from theshellofthebodyafterdeath.Noonewhohasnotpreviouslyreceivedthembymeansofsomesuchimage,willadequatelygrasptherightfactsintheabstractideas.Forbysuchasimileonespeaksnotonly to the intellect,butalso to thesensations and feelings, to thewhole soul.The youth having gone through allthis,approachesthematterinquiteadifferentattitudeofmindwhenitisgivento him later in intellectual conceptions. Indeed the man who cannot firstapproach the riddle of existence with this feeling is much to be pitied. It isnecessarythattheteachershouldhavesimilesathisdisposalforallnaturallawsandsecretsoftheworld.

Inthismatteritisquiteclearwhatanenrichingeffectoccultsciencemusthave

upon practical life. Any one constructing from amaterialistic and intellectualmodeofrepresentation,similesforhimselfandthenpropoundingthemtoyoungpeople, will usuallymake but little impression upon them. For such a personoughtfirsttopuzzleoutthesimileshimselfwithallhismentalcapacities.Thosesimileswhich one has not first applied for oneself, do not have a convincingeffect on those to whom they are imparted. When one talks to somebody inparables, then he is not only influencedbywhat one says or shows, but therepassesafinespiritualstreamfromthespeakertothehearer.Unlessthespeakerhimselfhasanardentfeelingofbeliefinhissimiles,hewillmakenoimpressionontheonetowhomhegivesthem.Inordertocreatearightinfluence,onemustbelieveinone’ssimilesoneselfasifinrealities;andthatcanonlybedonewhenonepossessesthemysticaltendency,andwhenthesimilesthemselvesarebornof occult science. The real occultist does not need toworry about the above-mentionedsimileofthesoulgoingforthfromthebody,becauseforhimitisatruth. To him the butterfly evolving from the chrysalis represents the sameexperienceonalowerstageofnature’sexistenceasthegoingforthofthesoulfromthebodyatahigherstagedevelopment.Hebelievesinitwithallhismight,and this belief flows forth as if in invisible streams from the speaker to thelistener,andinspiresconviction.Directlife-streamsthenflowforthfromteacherto pupil.But for this end it is necessary for the teacher to draw from the fullsourceofoccultscience;itisnecessarythathiswordandallthatgoesforthfromhim,shouldbeclothedwithfeeling,warmthandglowingemotionfromthetrueoccult view of life. For this reveals a magnificent perspective of the wholesubject of education.Once the latter allows itself to be enriched from the lifesourceofoccultscience,itwillitselfbecomepermeatedwithaprofoundvitality.It will give up groping in the dark, so common in this particular domain ofthought. All educational methods, all educational sciences, that do notcontinuallyreceiveasupplyoffreshsapfromsuchroots,aredriedupanddead.For allworld-secrets occult science has fitting similes, similes not rising fromthemindofmanbutdrawnfromtheessenceofthings,havingbeenlaiddownasabasisbytheforcesoftheworldattheircreation.Occultsciencemustthereforebethebasisforanysystemofeducation.

Apowerofthesoultowhichparticularattentionoughttobegivenatthisperiodof development is that of memory. For the cultivation of the memory isconnectedwiththetransformationoftheethericbody.Thishasitseffectinthe

fact thatpreciselyduring the timebetweenthecomingof thesecondteethandthatofpubertyitbecomesfree,sothatthisisalsotheperiodinwhichthefurtherdevelopmentof thememoryshouldbe lookedafterfromoutside.Thememorywillbepermanentlyof lessvalue to theperson inquestion than itmighthavebeen, ifat thisperiodwhat isnecessaryto it isneglected.Thatwhichhas thusbeenneglectedcannotafterwardsberetrieved.

An intellectual andmaterialisticwayof thinking is liable tobringaboutmanymistakes in this direction. A system of education arising from this way ofthinking is easily prejudiced against that which is acquired merely by thememory.Itwillnottireattimesofdirectingitselfwiththegreatestardoragainstthemere training of thememory, and rathermakes use of themost ingeniousmethods that theyoungpersonmaynotmechanicallyabsorbwhathedoesnotreally understand.Anopinionmerely intellectual andmaterialistic is so easilypersuaded that there is nomeans of penetrating into things except by abstractideas;itisonlywithdifficultythatthinkersofthiskindcometotheconclusionthat the other subjective powers are at least just as necessary to thecomprehensionofthings,astheintellectitself.Itisnotmerelyafigureofspeechtosay thatonecanunderstand justaswellwith thefeelings, theemotions, themind, as with the intellect. Ideas are only one of the means by which tounderstandthethingsofthisworld,andonlytomaterialistsdotheyappeartheonlymeans.Thereare,ofcourse,manypeoplewhodonotimaginethattheyarematerialists,butwhoneverthelessconsideran intellectualconception tobe theonlymeansofcomprehension.Suchmenprofessperhaps toholdan idealistic,perhapsevenaspiritualconceptionoftheworldandlife.Buttheattitudeoftheirsouls toward both ismaterialistic. For the intellect is, as amatter of fact, thesoul’sinstrumentforthecomprehensionofmaterialthings.

Andhere,concerningthedeeperfoundationsoftheunderstanding,letusquotefromthatexcellenteducationalbook,byJeanPaulalreadymentioned—aworkcontaininggenerallygoldenideasconcerningeducationanddeservingofmuchmoreconsideration thanatpresent it receives. It isofmuchmorevalue to theguardianthanmanyofthewritingsontheselinesthatenjoythehighestrepute.Thepassageunderconsiderationrunsthus:

“Donotbeafraidofunintelligibility,evenifitbeofwholesentences;yourlookand the manner of your expression, added to the eager desire to understand,elucidates theonehalf,andwith this,and indue time, theotherhalfalso.Forwith children, aswith theChinese andwithmen of theworld, themanner ofpronunciation is half the language. Bear in mind, that they understand their

language as well as we understand Greek or any other foreign tongue beforelearningtospeakit.Trusttothedecipheringoftimeandtoassociation.Achildof five years of age understands indeed the words “yet,” “truly,” “on thecontrary,”“ofcourse”;butforadefinitionofthemonemustgonottothechild,buttothefather!Thelittleword“but”revealsasmallphilosopher.Iftheeight-year-old child with his growing power of speech is understood by a child ofthree, why should you then confine your language to his babbling? Alwaysspeak several years in advance (for in books genius speaks to us centuries inadvance);withthechildofayear,speakasifitweretwo,withthechildoftwoasifitweresix,forthedifferenceofgrowthmaydiminishininverseproportionto theyears.Generallyspeaking,all learning isapt tobe toomuchascribed tothe credit of the teacher—therefore the teacher ought to bear inmind that thechild possesses half his world, namely, the spiritual (such as his moral andmetaphysical ideas), already complete and taught within himself, and thattherefore a language composed only of concrete images can never impartspiritual ideas, but can only light them up. The joy and assurance used inspeaking to children ought to be given as if the assurance and joy came fromthemselves.Wecanlearnspeechfromthem,justasweteachthembymeansofspeech;bymeansofboldandyetcorrectword-painting,suchasfor instanceIhaveheardspokenbychildrenofthreeandfouryearsofage:‘leg-fish’forotter;‘pig-iron’ for the fork used in eating bacon; ‘the air-mouse’ (unquestionablysuperiortoourword‘bat’)andsoon.”

It is true that this passage refers to the understanding (before the intellectualcomprehension) as exercised in another sphere than that ofwhichwearenowspeaking,butfor thisalso, thewordsofJeanPaulhaveanimportantmeaning.Just as the child receives into his soul’s organism the construction of speech,without making use of the laws of grammatical structure with intellectualcomprehension, so too, for the cultivation of hismemory, the youth ought tolearnthingsofwhichhewillnotuntillateracquireanactualunderstanding.Thatwhich has been acquired in this period of life, at first in a purelymechanicalway,isbestputintoideas,afterwards,justasonelearnsmoreeasilytherulesofalanguagewhenonecanalreadyspeakit.Allthetalkofworklearnedbyroteandnotunderstoodisnothingmorethanamaterialisticprejudice.Forinstance,theyouthneedsonlytoacquirebyafewexamplesthemostnecessaryrulesofmultiplication, for which the fingers are far better suited than an abacus, andthentolearnfully,byrote,themultiplicationtable.Ifonesoproceeds,onetakesintoaccountthenatureof thegrowingchild.Butamistakemaybemadewithregardtothis,if,duringthetimethatthememoryisformingitself,toomuchis

demandedoftheintellect.Theintellectbeingapowerofthesoul,andonlybornat the time of puberty, ought not to receive an outward influence before thisperiod.Until the timeofpuberty, theyouthshouldassimilate into thememorytreasuresoverwhichmankindhasmeditated;lateronitistimetopermeatewithideas thatwhichhasbeen impresseduponhismemory.Amanought thereforenottoretainmerelywhathehasunderstood,butheoughtnowtounderstandthethings that he knows; that is to say, the things ofwhich he has already takenpossession bymeans of thememory, just as the child does, when learning tospeak.Thisapplies toawidersphere.At first,assimilationofhistoricaleventsbymererote,thencomprehensionofthesamebymeansofideas.Atfirst,agoodimpressionuponthememoryofgeographicaldata,thenanunderstandingoftherelationshipofeachthingwiththerest,etc.Incertainrespectsallcomprehensionthrough ideasshouldbedonebymeansof thestored treasuresof thememory.The more the youth already knows through the memory before he comes tocomprehension, the better it is. It is hardly necessary to explain that all thisappliesonlytotheperiod,ofwhichwearespeaking,andnottoanylaterperiod.Ifonelearnsasubjectinlaterlife,eitherbygoingoveritagain,orinanyotherway,theoppositeprocesstothatheredescribedmightbecorrectanddesirable,althougheven thenagreatdealdependsupon theparticular spiritualnatureofthe student.Butat the timeof lifeofwhichwehavealreadyspoken the spiritmustnotbeparchedbybeingovercrowdedwithintellectualideas.

Itisalsotruethatteachingbymeresense-objects,ifcarriedtoofar,istheresultofamaterialisticviewoflife.Atthisageeveryideamustbespiritualised.Oneoughtnot,forinstance,tobesatisfiedwithmerelyproducingasense-impressionofaplant,agrainofseed,orablossom.Everythingshouldseemasanallegoryofthespiritual.Agrainofseedis,intruth,notmerelywhatitappearstotheeye.Invisiblythewholenewplantinhabitsit,andthatsuchathingismorethanwhatthe sense perceives, must be absolutely realised with the perception, theimagination,andthefeelings.Themysteriouspresenceoflatentexistencemustreallybefelt.Norcan itbeobjected thatsuchaproceedingwouldweaken theperception of pure sense; on the contrary, by a persistent adherence to senseperceptionsalone,Truthitselfwouldbetheloser.Forthecompleterealityofathing exists in Spirit and inMatter, and accurate observations can be no lesscarefullycarriedoutifonebringstothestudynotonlythephysicalsenses,butalsothespiritualfaculties.Ifpeoplecouldonlyperceive,astheOccultistisableto,howbothbodyandsoularespoiledbymereobject-teaching,theywouldnotthen lay somuch stress upon it.Ofwhat value is it from the highest point ofview,ifyoungpeopleareshownallkindsofphysicalexperimentsinthemineral,

vegetable and animal worlds, if with such a study one does not suggest theapplicationofthesenseallegorytothefeelingofspiritualmystery?Certainlyamaterialisticmindwillnotbeabletomakeanythingofwhathasherebeensaid,andofthattheOccultistisonlytooconscious.Yetitisalsocleartohimthatareally practical method of education can never proceed from thematerialisticmind.Sopracticaldoessuchamindimagineitself,andyetsounpracticalisitinreality,whenitisamatterofconsideringlifevitally.Opposedtothetruereality,materialistic opinions seem only fantastic, while to the materialist, theinterpretations of occult science must, of necessity, appear equally fantastic.Doubtless, too, there will remain many obstacles which must be overcomebeforethefundamentalteachingsofoccultscience,arisingfromlifeitself,willpermeate the art of education. But that is to be expected, for at present thesetruths are strange to many; nevertheless, if they be really the truth, they willincorporatethemselvesintoallculture.

Only through the sure conviction that they are the only educationalmeans bywhichtoworkuponyoungpeople,cantheteacheralwaysfindtherightwaytodealcorrectlywitheachindividualcase.Thus,hemustknowhowtheindividualpowersofthesoul—suchasthinking,feelingandwilling—oughttobetreated,andhow their developmentmay react upon the etheric body;while this itself,between the periodwhen the second teeth appear and that of puberty, can beperfectlymouldedbyoutsideinfluences.

Thefoundationsforthedevelopmentofahealthyandpowerfulwillcanbelaidby the right management, during the first seven years, of those fundamentalprinciples of education which have already been considered. For such a willmusthave for its support the fullydeveloped formof thephysicalbody.Fromtheperiodofthesecondteethingitbeginstobeamatterofmakingtheethericbody,which is now developing, supply those powers to the physical body bywhichitcansolidifyitsformandmakeitselffirm.Thatwhichmakesthemostvivid impression upon the etheric body also reacts most forcibly upon thestrengthening of the physical. And the strongest impulses are evoked in theetheric body through those perceptions and ideas bywhich a person feels andexperienceshisownrelationtotheeverlastingUniverse,thatistosay,throughreligiousexperiences.Thewill,andalongwithit,thecharacter,ofapersonwillneverdevelophealthily ifhecannot experienceat this epochof life,profoundreligiousimpulses.Theresultoftheuniformorganisationofthewillisthatthepersonfeelshimselftobeanorganicfragmentofthewholeworld.Ifthepersondoesnot feelhimself tobe indissolublyconnectedwithaSupremeSpirit, then

mustthewillandcharacterremainunstable,discordantandunhealthy.

The emotional nature is developed in the right direction by means of theallegories and sense-pictures already described, and especially by all which,whetherfromhistoryorfromothersources,presentstousthefiguresofpersonswithcharacter.AnabsorptioninthemysteriesandbeautiesofNatureisalsoofimportanceintheupbuildingoftheemotionalworld.Andhereitisparticularlywell to consider the culture of the sense of beauty, and the awakening of thefeelingforwhatisartistic.Musicshouldsupplythatrhythmtotheethericbodywhichthenenablesittoperceiveineverythingtherhythmotherwiseconcealed.A young person will be deprived of much in all his after life, who does notreceive at this period the benefit of cultivating the musical sense. To him inwhom this sense is altogether lacking, a certain aspect of the Universe mustremainhidden.Norshould,however,theotherartsbe,byanymeansneglected.Theawakeningofthesenseforarchitecturalform,asalsoforplasticshape,forline,designandharmonyofcolor—notoneoftheseoughttobeomittedintheplan of education. So simply, perhaps, might all this be done, under specialcircumstances,thattheobjectionthatcircumstancesallowofnodevelopmentatall in this direction can never be valid. One can do much with the simplestmeans,iftherightsenseinthisdirectionprevailsintheteacherhimself.Thejoyoflife,theloveforexistence,thestrengthtowork—alltheseariseforthewholebeing,outofthecultivationofthesenseofbeautyandart.Andtherelationsofman toman—howennobled and howbeautifulwill they become through thissense!Themoralsense,whichwill,at thisperiod,bedevelopedbypicturesoflifeandbystandardauthorities,willalsogainacertainstabilityif, throughthesenseofbeauty,thegoodisrecognizedasbeautifulandthebadasugly.

Thoughtinitsownshape,asaninnerlifeofdistilledideas,must,attheperiodinquestion,bekeptinthebackground.Itmustdevelopspontaneously,asitwere,uninfluencedfromwithout,whilethesoulisnourishedbymeansofsimilesandpicturesrepresentinglifeandthemysteriesofnature.Thus, in themidstof theotherexperiencesofthesoulbetweentheseventhyearandthetimeofpuberty,thought must grow and the faculty for judgment be matured, so that after asuccessful puberty the person becomes capable of forming his own opinionsconcerning the matters of life and knowledge, with complete independence.Indeed, the lessoneworksdirectlyupon thecritical faculty, and themoreoneworks indirectly through the development of the other spiritual powers, thebetterwillitbeforthewholeafter-lifeofthepersonconcerned.

Occult science lays down the principles, not only for the spiritual side of

education, but also for the purely physical. Thus, to give a characteristicexample, letusconsidergymnasticsandchildren’sgames.Justasloveandjoymust permeate the environment during the first years of childhood, so too thegrowingethericbodymustbetaughtreallytoexperiencefrombodilyexerciseafeeling of its own expansion, of its ever increasing strength. For instancegymnasticexercisesoughttobesocarriedoutthatwitheverymovement,witheverystep,thefeelingrisesintheinnerselfoftheboyorgirl:“Ifeelincreasingpowerwithinme.”And this feeling shouldmanifest itselfwithin as a healthydelight, as a sensationofpleasure.For thedevisingofgymnastic exercises, inthis sense, it is of coursenecessary to possessmore thanamerely intellectualknowledgeofthehumanbody,anatomicallyandphysiologically.Itisnecessarytopossessacloseintuitiveandsympatheticknowledgeoftherelationofjoyandcomfort to theposturesandmovementsof thehumanbody.The formulatorofsuchexercisesoughthimselftoexperiencehowonemovementorpostureofthelimbswillproduceapleasant andcomfortable sensation,but another a lossofstrength, and so forth. A belief that gymnastics and bodily exercises can becultivated in this direction is one that canonlybe supplied to the educatorbyoccultscience,or,aboveall,byamindsympathetictosuchthought.Onedoesnot even require the power of vision in the spiritual worlds, but only theinclinationtoapplytolifewhathasbeengivenoutbyoccultism.If,especiallyinsuchpracticaldepartmentsasthisofeducation,occultknowledgewereapplied,then all the useless talk of how this knowledge has yet to be proved wouldstraightwaycease.Fortohimwhoshouldrightlyapplyit,thisknowledgewoulditselfbeaproofthroughthewholeoflifebymakinghimhealthyandstrong.Bysuch means he would perceive, through and through, that it is true in actualpractice,andthishewouldfindabetterproofthananymannerof“logical”andso-called“scientific”reasons.Onecanbestknowspiritualtruthsbytheirfruits,andnotthroughapretendedproof,howeverscientific,forsuchcouldhardlybeanythingmorethanalogicalskirmishing.

At puberty the astral body is first born. With the free outward developmentwhich follows, all that which is unfolded by the world of externalisedperceptions,byone’sjudgmentandtheunfetteredunderstanding,willfirstrushinwardupon thesoul. Ithasalreadybeenmentioned that these facultiesof thesoul, hitherto uninfluenced from within, ought to be developed by the rightmanagement of educationalmeans, just as unconsciously as the eyes and ears

evolvethemselvesinthewomb.Butwithpubertythetimehasarrivedwhentheperson is ready to formhisown judgmentconcerning the thingswhichhehashithertolearned.Nogreaterinjurycanbeinflictedonanyonethanbytoosoonawakeningwithinhimhisownjudgment.Oneshouldonlyjudgewhenonehasalready stored up the necessary qualifications for judging and comparing. If,beforethis,onecreatesone’sownindependentopinions,thenthesewillhavenosure foundations. All one-sidedness in life, all dreary “confessions of faith”whicharebaseduponafewmerescrapsofknowledge,andthedesiretojudgefrom these human conceptions that have been approved through long ages oftime, rest upon just suchmistakes in education.Beforequalified to think, onemustplacebeforeoneself,asawarning,whatothershavethought.Thereisnosoundthinkingwhichhasnotbeenprecededbyasoundperceptionofthetruthsupportedbyobviousauthority. Ifonewishes to followout theseprinciplesofeducation,onemustnotallowpeople,at tooearlyanage, tofancy themselvesabletojudge,forinavoidingthis,onewillleavethemthepossibilityofallowinglifetoworkuponthemfromeveryside,andwithoutprejudice.Forbyonesuchjudgment,which isnot foundedon thepreciousbasisof spiritual treasures,hewhomakes itwillhaveplacedastumbling-block in thepathofhis life.For ifonehaspronouncedajudgmentonanysubject,onewillalwaysbeinfluencedbyhaving done so; one will no longer regard an experience as one might haveregarded it, if one had not erected an opinionwhich is henceforth intertwinedwith the subject inquestion. Inyoungpeople thedisposition to learn first andthentojudge,shouldbepresent.Thatwhichtheintellecthastosayofacertainsubject ought only to be saidwhen all the other powers of soul have spoken;before that the intellectoughtonly toplay thepartofmediator. It shouldonlyserve to lay hold of what is seen and felt, to apprehend it as it there exists,withoutallowingtheunripejudgmenttotakepossessionofthematter.Thereforetheyouthought tobeshielded fromall the theoriesconcerninga thing,beforetheabove-mentionedage,anditshouldbeespeciallyemphasizedthatheshouldface the experiences of life in order to admit them into his soul. A growingindividual can certainly be made acquainted with what people have thoughtconcerning thisor that, but one should avoid lettinghim formopinionswhicharisefromaprematurejudgment.Heshouldreceiveopinionswiththefeelings,without deciding at once for one viewor the other, not attaching himself to aparty,butthinking,ashelistens:“Onehassaidthis,andtheotherthat.”Beforeallthingsalargemeasureoftactisnecessaryinthecultivationofthissensebyteachers and guardians, but occult knowledge is exactly calculated to supplysuchtact.

IthasonlybeenpossibletodevelophereafewaspectsofeducationinthelightofOccultism,butithasonlybeenintendedtogiveahintastowhatproblemsofcivilisationthisphilosophywillhavetosolve.Whetheritcandosodependsonwhether the inclination for such awayof thinking henceforth broadens out inever widening circles. In order that this may take place, two things arenecessary: first, that people should abandon their prejudice againstOccultism.He who will truly associate himself with it, will soon see that it is not thefantasticaltrashwhichsomanytodayimagineittobe.Thisisnotintendedasareproach to such people, for everything which our time offers as a means ofeducation must, at first, engender the view that occultists are fantastics anddreamers.Onthesurfaceanyotherviewishardlypossible,forthereappearstobe the most complete diversity between what is known as Occult Science orTheosophy,andallthatthecultureofthepresentdaysuggestsastheprinciplesforahealthyviewoflife.Onlyadeeperconsiderationrevealstoushowentirelyinopposition theviewsof thepresentmust remainwithout theseprinciplesofoccultscience—how,indeed,theythemselvescallouttheseveryprinciplesandinthelongruncannotremainwithoutthem.Thesecondthingthatisnecessaryisconnected with the sound development of Theosophy itself. Life will onlywelcome Theosophy, if in theosophical circles the knowledge is made topermeateeverywherethatitisimportanttomaketheseteachingsbearfruitinthewidestmannerforallconditionsoflife,andnotmerelytotheorizeaboutthem.Otherwisepeoplewill continue to lookuponTheosophyasakindof religioussectarianism,onlyfit forsomefanaticalenthusiasts.But if itperformspositiveusefulspiritualwork,thenthetheosophicalmovementcannot,inthelongrun,berefusedanintelligenthearing.

FOOTNOTES:1“TheWay of Initiation,” orHow toAttainKnowledge of theHigherWorlds,“ byRudolph Steiner, Ph.D., with a Foreword by Annie Besant, and some biographicalNotesoftheauthorbyEdouardSchuré.Secondedition,237pages,cloth,crown8vo,3/10postfree.

“InitiationanditsResults.”Asequelto“TheWayofInitiation.”Secondedition.3/9post free.TobeobtainedfromtheTheosophicalPublishingSociety,161NewBondStreet,London,W.

2This distinction is important, for the ideasof thepresent timewith regard to thissubject are rather inaccurate.Thedifferencebetween thevegetable and the creaturegiftedwith thepowerof sensation is completely lost sight of, because the essentialcharacteristic of sensibility is not clearly defined. When a being (or an object)respondstoanexteriorimpressionbyshowinganyeffectwhatever,itisinaccuratetoconcludethatthisimpressionhasbeenfelt.Tobearoutthisconclusiontheimpressionmustbeexperiencedinwardly,thatistosay,theoutsidestimulusmustproduceakindofinteriorreflection.Thegreatprogressofnaturalscience,whichatrueTheosophistmust sincerely admire, has thrownour abstract vocabulary into confusion.Someofourbiologistsareignorantofthecharacteristicsofsensibility,andthusaccredit it tobeingswhoaredevoidofit.Sensibilitysuchasiscomprehendedbythosebiologists,can, it is true, be attributed to organismsdeprived of it.Butwhat is understoodbyTheosophyassensibilityisatotallydifferentquality.

3Adistinctionmustbemadebetweentheconsciousinnerlifeoftheastralbodyandthe perception of this life by outward clairvoyant observation. Here this latterperceptionbyatrainedclairvoyantisintended.

4Thereaderneednotobjecttothetechnicalterm“Bodyoftheego,”becausethereisnothing of gross physical matter meant by it, but occult science being forced toemploy thevocabularyofordinary language, thewordsapplied toTheosophyoughtfromtheoutsettobetakeninaspiritualsense.

5Theterms“Spirit-Self”,“Life-Spirit”and“Spirit-Man”neednotmystifythereader;they stand for those transmutations of our grosser bodies which are the results ofconsciouseffort andpureaspirations; they form, inotherwords, theHigherTrinity,calledinEasternterminology:Manas,BuddhiandAtma,respectively.(Trans.)

6Weretheseaffirmationstobewronglyinterpreted,theobjectionmightberaisedthata child before cutting his second teeth is not deprived ofmemory, and that beforereachingtheageofpuberty,hepossesses the inherentfacultiesof theastralbody.Itmust not be forgotten that the etheric and astral bodies are in existence from themomentofphysicalbirth,althoughsurroundedbytheprotectingshelldescribed.Itisprecisely this envelope, protecting the etheric body,which permits of a remarkablygoodmemorybeforethecuttingofthesecondteeth.Theexistenceofphysicaleyesintheembryonicbeing,concealedinthewombofthemother,isanalogous.Andinthesamewaythatthephysicaleyesshelteredfromallexternalinfluencedonotowetheirdevelopment to the physical sunlight, so also education from without should notintervenebefore thecuttingof the second teeth in the trainingof thememory.Very

much to the contrary, the spontaneous growth of the memory will be noticeable,providedthereisfoodforitwithinreach,andnoattemptbemadetotrainitbymeansofexteriormethods.

Thisobservationappliesequally to thequalitiesbelonging to theastralbodybeforepuberty. Provision should bemade for their training, but bearing inmind that thisbody is still encompassed by a protecting shell. It is somethingwholly different totake care of the germswhich are in process of developmentwithin the astral bodybefore puberty and to expose the freed astral body after puberty to what it canassimilateintheouterworld,withouttheprotectingshell.Thisdistinctioniscertainlyverysubtle,butwithoutitscarefulconsiderationthewholesignificanceofeducationcannotbeunderstood.

Transcriber'sNotes

Obvious typographical errors havebeen silently corrected.All other spellingandpunctuationremainsunchanged.

Thehalftitleimmediatelybeforethetitlepagehasbeenremoved.

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THE EDUCATION OF CHILDRENTHE EDUCATION OF CHILDREN FROM THE STANDPOINT OF THEOSOPHYFOOTNOTES:Transcriber's Notes