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-The Project Gutenberg EBook of The Education of Children, by Rudolf Steiner

-

-This eBook is for the use of anyone anywhere in the United States and most

-other parts of the world at no cost and with almost no restrictions

-whatsoever.  You may copy it, give it away or re-use it under the terms of

-the Project Gutenberg License included with this eBook or online at

-www.gutenberg.org.  If you are not located in the United States, you'll have

-to check the laws of the country where you are located before using this ebook.

-

-Title: The Education of Children

-       From the standpoint of theosophy

-

-Author: Rudolf Steiner

-

-Release Date: September 20, 2017 [EBook #55586]

-

-Language: English

-

-Character set encoding: UTF-8

-

-*** START OF THIS PROJECT GUTENBERG EBOOK THE EDUCATION OF CHILDREN ***

-

-

-

-

-Produced by Chris Curnow, Les Galloway and the Online

-Distributed Proofreading Team at http://www.pgdp.net (This

-file was produced from images generously made available

-by The Internet Archive)

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-

-                             THE EDUCATION

-                              OF CHILDREN

-

-                          FROM THE STANDPOINT

-                             OF THEOSOPHY

-

-                                  BY

-                            RUDOLF STEINER

-                            PH. D. (VIENNA)

-

-                        AUTHORIZED TRANSLATION

-                    FROM THE SECOND GERMAN EDITION

-

-                              [Colophon]

-

-                           AMERICAN EDITION

-

-                          _THE RAJPUT PRESS._

-

-                          [Further colophon]

-

-                              _CHICAGO._

-

-                                 1911

-

-

-

-

-              COPYRIGHT 1911, BY WELLER VAN HOOK, IN THE

-                       UNITED STATES OF AMERICA

-

- IN VIEW OF THE MANY UNAUTHORIZED TRANSLATIONS OF DR. RUDOLF STEINER’S

- WORKS, THE PUBLISHER BEGS TO GIVE NOTICE THAT ALL AUTHORISED EDITIONS,

- ISSUED UNDER THE EDITORSHIP OF MR. MAX GYSI, BEAR THE SYMBOL OVERLEAF

- (CROSS IN PENTAGRAM).

-

-                           MAX GYSI, Editor,

-                         “Adyar,” Park Drive,

-                       Hampstead, London, N. W.

-

-

-

-

-                       THE EDUCATION OF CHILDREN

-

-                   FROM THE STANDPOINT OF THEOSOPHY

-

-                         (TRANSLATED BY W. B.)

-

-

-Present day life calls into question many things which man has

-inherited from his ancestors hence the numberless questions of the day,

-as for example: the Social Problem, the Woman’s Movement, Education and

-School Questions, Law Reform, Hygiene, Sanitation, and so forth. We try

-to grapple with these questions in manifold ways. The number of those

-who bring forward this or that remedy in order to solve this or that

-question, or at least to contribute something towards its solution, is

-immeasurably great, and every possible shade of opinion is manifested

-in these endeavors; radicalism, carrying itself with a revolutionary

-air; the moderate view, full of respect for existing things and

-desirous of fashioning out of them something new; or conservatism, up

-in arms, whenever old institutions and traditions are tampered with;

-and besides these main attitudes, there are all sorts of intermediary

-points of view.

-

-He who is able to probe deeply into life cannot help feeling one thing

-with regard to these phenomena—that the claims which are placed before

-men in our time are met repeatedly by inadequate means. Many would like

-to re-form life, without really knowing it from its foundations. He

-who would put forth a proposition as to life in the future, must not

-content himself with merely learning to know life superficially. He

-must probe it to its depths.

-

-Life is like a plant that contains not only that which is visible

-to the eye, but also a future condition concealed within its secret

-depths. He who has before him a plant that is just in leaf, is

-well aware that later on blossoms and fruit will be added to the

-leaf-bearing stem. The germs of these blossoms and fruit are already

-concealed within the plant. But it is impossible for one who merely

-regards it in its present condition to say how these organs will

-ultimately appear. Only he who is acquainted with the nature of the

-plant can do so.

-

-Human life also contains within itself the germs for its future.

-But to be able to say anything about this future one must penetrate

-into the hidden nature of man, and this, the present age, has no real

-inclination to do. It busies itself with the surface and thinks itself

-treading on unsafe ground should it advance into that which is hidden

-from external observation. With the plant it is true the matter is

-considerably simpler. We know that its like has often and often brought

-forth flowers and fruit. Human life exists but once and the flowers

-which it is to bring forth in the future were not previously there.

-None the less they exist in human life in embryo, just as much as the

-flowers of the plant which at present is only just bearing leaves.

-

-And it is possible to say something about this future, when one

-penetrates beneath the surface, into the heart of human nature. The

-different reformatory ideas of the present can only become really

-fruitful and practical, when they are the result of this deep research

-into human life.

-

-Theosophy is suited by its very nature to present a practical

-philosophy, comprehending the whole sphere of human life. Whether or

-not Theosophy, or that which in our time so often passes for it, is

-justified in putting forth such a claim, is not the point. The point

-concerns rather the nature of Theosophy and what, by means of this

-nature, it is able to accomplish. It ought not to be a colorless theory

-to satisfy the mere curiosity of knowledge, nor yet a medium for those

-men who, out of selfishness, would like to win for themselves a higher

-grade of evolution. It can contribute something to the most important

-problems of present day Humanity, in the development of its well-being.

-

-Of course if it acknowledges a mission of this kind it must expect to

-meet with all manner of opposition and doubt. Radicals, Moderates and

-Conservatives of all departments in life will surely raise such doubts

-against it. For at first it will be unable to please any one party,

-because its doctrines reach far beyond all party motives.

-

-And these doctrines have their roots wholly and solely in the true

-understanding of life. Only he who understands life will be able to

-take his lessons from life itself. He will draw up no capricious

-schemes, for he knows that no other fundamental laws of life will

-prevail in the future than such as prevail in the present. Theosophy

-will therefore of necessity have respect for the existing state of

-things. Even, should it still find in what is existent, very much that

-might be improved, yet it will not fail to perceive in the present

-the germs of the future. But it knows, too, that for all things

-nascent there is a growth and a development. Therefore the germs for

-a transformation and for a future growth will appear to Theosophy in

-the existing state of things. It invents no schemes, it only calls

-them forth from what already exists. But that which is so called forth

-becomes in a certain sense itself a scheme, for it contains within

-itself the nature of evolution.

-

-For this very reason the theosophical way of delving into the nature of

-man must yield the most fruitful and practical means for the solution

-of the vitally important questions of the present time.

-

-It is my purpose to apply this to one such question, namely that of

-education. We do not intend to advance any claims or pronounce a

-learned dissertation, but to portray simply the child nature. From a

-study of the nature of the growing man, the educational standpoint here

-suggested will develop quite naturally. But to proceed rightly with

-such a study it is necessary to contemplate the hidden nature of man in

-general.

-

-That which is cognised by the physical perception, that which the

-materialistic view of life considers to be the only important element

-in the nature of man, namely, his physical body, forms, according to

-spiritual research, only a part, a principle of human nature. This

-physical body is subject to the same laws of physical life, is composed

-of the same matter and forces, as all the rest of the so-called

-lifeless world. Theosophy, therefore, maintains that man possesses this

-physical aspect in common with the whole of the mineral kingdom. And it

-considers as physical body that part only in man which is able to mix,

-unite, to build up and to dissolve the very same materials, and after

-identical laws, as are also at work in the mineral world.

-

-Now besides this physical body, Theosophy recognizes a second element

-in the constitution of man—namely a vital or etheric body. And that

-there may be no cause for the physicist to reject the term etheric body

-we would point out that etheric is here used in a different sense from

-the hypothetical ether of physics, and it must be taken to mean here

-that which is about to be described.

-

-It has been considered for some time past a most unscientific

-proceeding to speak of an “etheric body” of this kind. At the end of

-the eighteenth and in the first half of the nineteenth century, it

-is true, it was not considered “unscientific.” It was then said that

-matter and force operating in a mineral could not of their own power

-form themselves into a living being. For this there must be an especial

-indwelling “force,” which was termed “vital force.” It was represented

-indeed that such a force operates in plants, in animals, and in human

-bodies, and produces the phenomena of life just as magnetic force in

-the magnet causes attraction. In the succeeding period of materialism

-this theory had been abandoned. It was then said that a living being

-builds itself up in the same way as a so-called lifeless being; no

-other forces prevail in an organism than those which are in the

-mineral—they only operate in a more complicated manner; they build up

-a more complex structure. At the present time, only the most obstinate

-materialists cling to this denial of the “vital force.” A number of

-natural philosophers have taught that one must nevertheless admit some

-such thing as a vital force of a life-principle.

-

-Thus the new science approaches in a certain sense the teaching

-of Theosophy in regard to the vital body. Nevertheless there is a

-considerable difference between the two. Science today, by means of

-intellectual observations founded on the facts of ordinary perception,

-has accepted the idea of a kind of vital force. But this is not the

-method of a truly spiritual research, such as Theosophy aims at, and

-from the results of which proceed the theosophical teachings. It cannot

-be pointed out too often, how Theosophy on this point differs from the

-current science of the day. The latter considers the experience of the

-senses to be the basis of all knowledge, and whatever is not built upon

-this basis it treats as unknowable. From the impressions of the senses

-it draws deductions and conclusions. But anything that goes further it

-puts aside, as being beyond the limits of human knowledge. To Theosophy

-such a prospect resembles the view of a blind man who only takes into

-consideration those things that he can touch, and what he may infer

-from the touched object by reasoning, but who sets aside the statements

-of those who can see as being beyond the faculty of human perception.

-For Theosophy shows that man is capable of evolution, that through

-the developing of new organs he may conquer for himself new worlds.

-Around the blind man there is color and light, but he cannot perceive

-them, because he does not possess the requisite organs. Around man, so

-Theosophy teaches, there are many worlds, and he can observe them, if

-only he develops the organs necessary for the purpose.

-

-Even as the blind man looks upon a new world as soon as he has

-undergone a successful operation, so can man, through the developing

-of higher organs, perceive worlds quite different from those which

-he observed at first with his ordinary senses. Now whether or not

-it is possible to operate on one who is bodily blind depends on the

-conditions of the organs; but those higher organs by which one may

-penetrate into the upper worlds, exist in embryo in every human being.

-Anyone can develop them, who has the patience, endurance and energy to

-make use of those methods which are described in my two books entitled

-“The Way of Initiation” and “Initiation and Its Results.”[1]

-

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

-his organism; but says, on the contrary, that he is surrounded by

-worlds for which he has the organs of perception. It indicates the

-means by which to extend the temporary limits. It also occupies itself

-with the investigation of the vital, or etheric body, and to what

-in the following may be called the yet higher principles of human

-nature. It admits that only the physical body can be accessible to the

-investigation of the bodily senses, and that from this standpoint one

-can at most only chance on something higher by a train of reasoning.

-But it gives information as to how one can open up for oneself a world

-in which these higher principles of human nature appear before the

-observer, just as the colors and light of objects appear before the

-blind-born person after his operation. For those who have developed the

-higher organs of perception, the etheric or vital body is an object

-of actual observation, and not a theory resulting from intellectual

-activity or a train of reasoning.

-

-Man has this etheric, or vital body, in common with the plants and

-animals. It causes the matter and forces of the physical body to

-form themselves into the manifestations of growth, of reproduction,

-of the internal motions of the fluids, etc. It is also the builder

-and sculptor of the physical body, its inhabitant and its architect.

-The physical body can therefore also be called an image or expression

-of this vital body. Both are approximately the same in man as regards

-form and size, yet they are by no means quite alike. But the etheric

-body in animals and still more in plants, differs considerably from the

-physical body with regard to its shape and dimension.

-

-The third principle of the human being is the so-called body of

-feeling, or astral body. It is the vehicle of pain and pleasure, of

-impulse, desire, passion, and so forth. An entity composed merely of

-a physical and an etheric body has nothing of all this, to which may

-be ascribed the term—sensation. The plant has no sensation. If many a

-learned man of our time concludes that plants have a certain power of

-sensation, from the fact that many of them respond to a stimulus, by

-movement, or in other ways, he merely shows that he does not know the

-essence of sensation. The point is, not whether the being in question

-responds to an outward stimulus, but rather whether the stimulus

-reflects itself through an inner experience, such as pleasure or pain,

-impulse, desire, etc. If this be not the standard of sensation, one

-would be justified in asserting that blue litmus paper has a sense of

-feeling for certain substances, because on coming into contact with

-them, it turns red.[2]

-

-Man has the astral body in common with the animal world only. It is

-thus the medium for the life of sensation and feeling.

-

-One must not fall into the error of certain theosophical circles and

-think that the etheric body and astral body consist merely of finer

-matter than that which exists in the physical body. For this would

-mean simply the materialisation of these higher principles of human

-nature. The etheric body is a form of living forces; it is composed of

-active forces, but not of matter—and the astral body or body of feeling

-is a form consisting of colored luminous pictures revolving within

-themselves.[3]

-

-The astral body differs in form and size from the physical body. It

-appears in man in the form of an oblong egg, in which the physical and

-the etheric bodies are embedded. It projects on all sides beyond these

-two like a luminous cloud.

-

-Now in the nature of man there is a fourth principle which he does

-not share with other earthly creatures. This is the vehicle of the

-human “I”. The little word “I” as we call it in English is a word that

-separates itself from all other words. He who duly reflects on the

-nature of this word, gains access at the same time to an understanding

-of human nature. Every other word may be used by all men in the same

-way to suit some corresponding object. Anyone can call a table “table,”

-any one can call a chair “chair,” but with the word “I” it is not so.

-No one can use it as an indication of some one else, for each person

-can only speak of himself as “I”. Never can the word “I” sound in my

-ears as a reference to myself. For a man in designating himself “I”,

-must name himself within himself. A being that can say to himself “I”

-is a world in himself. Those religions which are built up on the basis

-of Theosophy have always felt this. They have therefore said that with

-the “ego” the God begins to speak within—the God who, among lower

-beings, is manifested only from without in the surrounding phenomena.

-

-The vehicle of this lastly developed capacity is now “the body of the

-ego,” the fourth principle of the human being.[4] This body of the

-ego is the vehicle of the higher human soul, and through it man is

-the crown of all earthly creation. But the ego in present humanity

-is by no means a simple entity. Its nature can be recognized when a

-comparison is made between men of different stages of evolution. Take

-for instance the uneducated savage and the average European, and

-compare these again with a lofty idealist. Each one of them has the

-faculty of saying to himself “I” for the “body of the ego” is existent

-in each of them. But the uncivilized savage gives way with this “I” to

-his passions, his impulses and appetites, almost like an animal. The

-more highly developed man allows himself to follow certain inclinations

-and desires, others he checks or suppresses. The idealist has formed,

-in addition to the original inclinations and passions, others that are

-higher. This is all due to the fact that the “ego” has been at work

-on the other principles of the human being. And it is precisely the

-mission of the “ego” to ennoble and purify the other principles by its

-own power.

-

-So the lower principles, under the influence of the “ego,” have become

-more or less changed within a man who has surmounted the conditions

-in which the outer world has placed him. Take the case of the man who

-is just raising himself above the level of the animal—when his “ego”

-flashes out he still resembles the animal with regard to his lower

-principles. His etheric or vital body is solely the medium of the

-living constructive forces of growth and propagation. His astral body

-only gives expression to such impulses, desires and passions as are

-stimulated by his outer nature. All the time that the man is struggling

-on through successive lives, or incarnations, from this degree of

-culture to an ever higher evolution, his ego is remodelling the other

-principles. In this way the astral body becomes the medium of purified

-pleasurable and unpleasurable sensations, refined desires and longings.

-And the etheric, or vital body, also transforms itself. It becomes the

-vehicle of habits, of permanent inclinations of temperament and of

-memory. A man whose ego has not yet influenced his vital body has no

-remembrance of the experiences he undergoes. He lives just as he has

-been brought up by Nature.

-

-The whole development of civilisation expresses itself for man in

-this working of the ego upon the subordinate principles. This working

-penetrates even to the physical body. Under the influence of the ego,

-the physiognomy, the gestures and movements, the whole appearance of

-the physical body, change.

-

-One can also discern how differently the various mediums of

-civilisation affect the individual principles of the human being. The

-common factors of civilisation influence the astral body. They bring

-to it other kinds of pleasure, displeasure, impulse, etc., than it

-originally had. Absorption in a work of art influences the etheric

-body, for a man obtains through a work of art, the presentiment

-of something higher and nobler than that which is offered by the

-environment of the senses, and thus transforms his vital body. A

-powerful means for the purification and ennoblement of the etheric

-body is religion. Religious impulses have, in this way, their sublime

-mission in the evolution of humanity.

-

-That which is called conscience is nothing but the result of the work

-of the ego on the vital body, through a succession of incarnations.

-When a man perceives that he must not do certain things, and when

-through this perception, an impression is made on him, deep enough to

-communicate itself to his etheric body, the conscience begins to be

-formed.

-

-Now this work of the ego on the subordinate principles can either be

-one that belongs rather to the whole human race, or it can be quite

-individually a work of the single ego upon itself. In the first change

-of man, to a certain extent, the whole human race takes part; the

-latter must depend on the inner activity of the ego. When the ego grows

-strong enough entirely to remodel the astral body through its own

-strength, then that which the ego makes of this astral body or body

-of feeling is called the “Spirit-Self” (Geistesselbst)[5] or as they

-say in the East, Manas. This transformation consists essentially in

-an imbuing, in an enriching of the inner being with higher ideas and

-perceptions. But the ego can arrive at yet higher and more intimate

-work with regard to the special entity of man. This occurs when not

-merely the astral body is enriched, but when the etheric or vital

-body becomes transformed. Man learns a certain amount in the course of

-life, and when he looks back on his life from any point, he is able to

-say to himself: “I have learnt much,” but how much less is he able to

-speak of a change of temperament and character, of an improvement or

-deterioration of the memory, during life. Learning affects the astral

-body, whilst the latter transformations affect the ethic or vital body.

-It would therefore be no inapt simile to compare the change of the

-astral body in life to the movement of the minute-hand of the clock,

-the change of the vital body to that of the hour-hand.

-

-When a man enters upon the higher, or so-called occult training, the

-chief thing to bear in mind is that he at once begins this latter

-transformation by the innermost might of the ego. He must work quite

-consciously and individually at the changing of habits, temperament,

-character, memory, etc. As much of this vital body as he works upon in

-this way becomes transformed into the “Life-Spirit” (Lebensgeist), or

-as the Eastern expression has it, into Buddhi.

-

-On a yet higher stage of evolution man attains to powers by which he

-can effect a transformation of his physical body (as for example,

-changing the pulse and the circulation of the blood). As much of the

-physical body as is transformed in this way, is called “Spirit-Man”

-(Geistesmensch)—Atma.

-

-The changes which are effected in the lower principles by man, not as

-an individual, but rather as a whole group of the human race, or a

-part of it, such as a nation, a tribe, or a family—have in Theosophy,

-the following names. The astral body, or body of feeling, when

-transformed by the ego is called the emotional soul; the transformed

-etheric body becomes the rational soul, and the transformed physical

-body, the self-conscious soul. But it is not to be supposed that the

-transformation of these three principles takes place successively.

-It takes place in all three bodies simultaneously, from the moment

-when the ego flashes out. Indeed the work of the ego is not generally

-speaking perceptible until a part of the self-conscious soul is formed.

-

-It is seen from the foregoing paragraph that there are four principles

-in the Being of Man: the physical body, the etheric or vital body,

-the astral or body of feeling and the ego-body;—the emotional soul,

-the rational soul, the self-conscious soul—and indeed the yet higher

-principles of human nature also,—the Spirit-Self (Manas), the

-Life-Spirit (Buddhi), the Spirit-Man (Atma) appear as the products of

-the transformation of these four principles. In speaking about the

-sources of our human capacities, only these four principles can be

-taken into account.

-

-As a teacher works upon these four principles of the human

-constitution, one must, in order to work in the right way, penetrate

-into the nature of these divisions of man. Now it must by no means

-be imagined that these parts develop themselves in man in such a way

-that at any one moment of his life—say at his birth—they are all

-equally advanced. On the contrary their development takes place at the

-various life-periods in a different way. And the right foundations for

-education and instruction depend on the knowledge of this law of the

-evolution of human nature.

-

-Before physical birth the nascent human being is enclosed on all sides

-by an alien physical body. It does not come into contact independently

-with the outward physical world. The physical body of the mother forms

-its environment. This body alone can influence the maturing fœtus.

-Physical birth consists precisely in the fact that the physical body

-of the mother releases the child, thereby causing the surroundings

-of the physical world to influence him immediately. The senses open

-themselves to the outward world, and this latter is thereby able

-to exercise those influences over the child which were previously

-exercised by the physical body of the mother.

-

-For a spiritual comprehension of the world such as is represented by

-Theosophy, the physical body is then actually born, but not yet the

-etheric or vital body. As the child until the moment of its birth is

-surrounded by the physical body of the mother, so too until the time

-of his second teeth, about the age of seven, is he surrounded by an

-etheric and an astral covering. Not until the time of the change of

-teeth does the etheric covering release the etheric body. Then until

-the time of puberty there still remains an astral covering.[6] At this

-period the astral or desire body also becomes free on all sides, as did

-the physical body at the time of the physical birth and the etheric

-body at the time of the second teeth.

-

-Thus then, Theosophy must speak of three births of man. Certain

-impressions, which are intended to reach the etheric body can reach it

-as little, up to the time of the second teeth, as the light and air of

-the physical world can reach the physical body while it remains in the

-womb of the mother.

-

-Before the coming of the second teeth the free vital body is not at

-work. As the physical body, whilst in the womb of the mother, receives

-powers which are not its own, and within that protective covering

-gradually develops its own, so is this also the case with these later

-powers of growth, until the time of the second teeth. Only at this

-period does the etheric body perfect its own powers in conjunction with

-the inherited and alien ones. During this time, while the etheric

-body is freeing itself, the physical body is already independent. The

-etheric body which is gradually freeing itself, perfects that which

-it has to give to the physical body. And the final point of this work

-is the child’s own teeth, which come in the place of those he has

-inherited. They are the densest things embedded in the physical body

-and therefore at this period appear last.

-

-After this period, the child’s own etheric body takes care of its

-growth alone. Only the latter still remains under the influence of

-an enveloped astral body. As soon as the astral body becomes free as

-well, a period is terminated for the etheric body. This termination

-takes place at the time of puberty. The reproductive organs become

-independent, because from henceforth the free astral body does not

-work inwardly, but openly encounters the external world.

-

-As one is not able to let the influences of the outward world affect

-the child physically before it is born, so those powers (which are the

-same to him as the impressions of the physical surroundings to the

-physical body) should not be allowed to affect the etheric body before

-the time of the second teeth. And the corresponding influences upon the

-astral body ought only to be brought into play at the time of puberty.

-

-Common phrases, such as, “the harmonious training of all the powers and

-talents,” and the like cannot form the foundation for a true system of

-education, for this can only be built upon a genuine knowledge of the

-human being. We do not mean to affirm that the above-mentioned phrases

-are incorrect, but only that they are as valueless as if one were to

-say with regard to a machine, that all its parts must be brought into

-harmonious working order. Only he who approaches it, not with mere

-phrases, but with a real knowledge of the particular kind of machine,

-can handle it. This applies also to the art of education, to the

-knowledge of the principles in a human being and of their individual

-developments; one must know which part of the human being should be

-influenced at a certain time of life, and how to bring such influences

-to bear upon him in a suitable manner. There is indeed no doubt that

-a really intelligent system of education, such as is outlined in

-these pages, can make its way but slowly. This is due to the manner of

-viewing things in our day, wherein the facts of the spiritual world

-will still be considered for a long time as merely the overflow of a

-mad fantasy, while common-place and entirely superficial phrases will

-be regarded as the result of a really practical way of thinking. We

-shall here proceed to give a free outline of what will be considered by

-many at the present time a mere mirage of the fancy, but which will in

-time come to be an accepted fact.

-

-At physical birth, the physical human body is exposed to the physical

-environment of the external world, whilst previously it was encircled

-by the protective body of the mother. That which the forces and fluids

-of the mother’s body did to it previously must now be done by the

-forces and elements of the outer physical world. Up to the time of the

-second teething, at the age of seven, the human body has a mission to

-perform for itself, which is essentially different from the missions

-of all the other life-epochs. The physical organs must form themselves

-into certain shapes during this time; then structural proportions must

-take definite directions and tendencies. Later on growth takes place,

-but this growth in all future time proceeds on the bases of the shapes

-which were in process of formation until the time mentioned. If normal

-shapes have been forming themselves, normal shapes will afterwards

-grow, and conversely from abnormal bases will proceed abnormal results.

-One cannot make amends in all the succeeding years for that which, as

-guardian, one has neglected during the first seven years. As the right

-environment for the physical human body is provided by Nature, before

-birth, so after birth it is the duty of the guardian to provide it.

-Only this correct physical environment influences the child in such a

-way that his physical organs mould themselves into the normal forms.

-

-There are two magic words which epitomise the relation which is

-formed between the child and its environment. These are: Imitation

-and Example. Aristotle, the Greek philosopher, called man the most

-imitative of animals, and for no other period of life is this more

-applicable than for the age of childhood up to the time of the second

-teething. The child imitates whatever takes place in its physical

-environment, and in the imitation his physical organs mould themselves

-into the forms which then remain to them. The term physical environment

-is to be taken in the widest sense imaginable. To it belongs not only

-that which takes place materially round the child, but everything that

-is enacted in his surroundings, everything that may be observed by his

-senses, everything that from all points of physical space can influence

-his spiritual forces. To it also belong all actions, moral or immoral,

-sensible or foolish, that the child may see.

-

-It is not by moral texts, nor by rational precepts, but by what is

-done visibly before the child by the grown-up people around him, that

-he is influenced in the manner indicated. Instruction produces effects

-only upon the etheric body, not upon the physical, and up to the

-age of seven the etheric body is surrounded by a protective etheric

-shell, just as the physical body until physical birth is surrounded

-by the body of the mother. That which ought to be developed in this

-etheric body in the way of ideas, habits, memory, etc., before the

-age of seven, must develop itself “spontaneously,” in the same way

-as the eyes and ears develop themselves in the womb of the mother

-without the influence of the external light. It is written in an

-excellent educational book, Jean Paul’s _Levana_ or _Pedagogics_, that

-a world-traveller learns more from his nurse in his early years than

-in all of his travels put together. This is undoubtedly true, but

-the child does not learn by instruction, but by imitation. And his

-physical organs form themselves through the influence of his physical

-surroundings. A healthy vision is formed when the right colors and

-conditions of light are brought into the child’s environment, and the

-physical foundations for a healthy moral nature are formed in the brain

-and in the circulation of the blood, when the child sees moral things

-in his environment. When the child, up to the age of seven, sees only

-foolish actions taking place around him, his brain assumes such forms

-as to make him also, in later life, capable only of foolishness.

-

-As the muscles of the hand grow strong and powerful when they do work

-suitable for them, so the brain and the other organs of the physical

-human body will be directed towards the right path, if they receive

-the right impressions from their environment. An example will best

-illustrate the point in question. A doll can be made out of an old

-piece of cloth, by making two corners serve for arms, two for legs and

-a knot for the head, with the eyes, nose and mouth painted in ink—or

-a so-called “beautiful” doll can be bought with real hair and painted

-cheeks, and given to the child. The latter, it is hardly necessary to

-say, is really horrible, and is calculated to ruin the child’s sound

-aesthetic taste for life. Here the question of education is quite a

-different one. If the child has the rag-doll to look at, it has to

-complete out of its own imagination the impression of a human being

-which the doll is intended to convey. This work of the imagination

-helps to build up the forms of the brain, so that it opens up as the

-muscles of the hand expand 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 it were, stunted and dried up, instead

-of expanding itself. If people could look into the brain after the

-manner of the occultist and see it building itself up into forms, they

-would certainly only give their children that kind of plaything which

-is really able to stimulate the creative powers of the brain. All toys

-that are only composed of dead mathematical forms have a desolating

-and deadening effect on the child’s formative powers, whilst on the

-other hand everything that stimulates the perception of something

-living tends to influence in the right direction. Our materialistic

-age produces but few good toys—such for instance as that in which two

-movable pieces of wood are made to represent two smiths facing one

-another and hammering at some object. Such things may still be bought

-in the country. Very good also are those picture books in which the

-figures are made to be pulled by strings, thus enabling the child to

-transform the dead picture into a representation of action. All this

-produces an inner activity of the organs, and out of this activity the

-right form of the organs builds itself up.

-

-Of course these things can only just be indicated here, but in the

-future occult science will be called upon to point out that which in

-each particular case is necessary, and this it is able to do. For it

-is not an empty abstraction, but a body of vital facts quite able to

-furnish the guiding-lines for practical matters.

-

-One or two further examples will serve as illustrations. According

-to occult science a so-called nervous excitable child should be

-treated differently from a lethargic and inactive one, with regard to

-its surroundings. Everything must be taken into consideration, from

-the color of the room and the various objects by which the child

-is generally surrounded, to the color of the clothes in which it is

-dressed. One may often do the wrong thing, unless willing to be guided

-by occult science, for a materialistic tendency will in many cases hit

-on just the opposite of what is right. An excitable child should be

-clothed and surrounded with red or reddish-yellow colors, whilst for

-the opposite type of child, blue or bluish-green should be selected.

-For, in accordance with the color used outwardly is the complementary

-color produced inwardly. Thus, for instance, green is produced by red;

-orange-yellow by blue, and of this one may easily be convinced by

-looking for a time on a spot of a particular color and then quickly

-directing the eyes to a white surface. This complementary color is

-produced by the physical organs of the child, and in turn reacts upon

-the corresponding organic structures necessary to the child. Red in

-the environment of an excitable child produces inwardly the green

-complementary picture. The activity thus produced by the sensation of

-green has a calming effect and the organs take upon themselves the

-tendency to composure.

-

-One rule must invariably be taken into consideration at this period

-of life—that the physical body has to create for itself the standard

-of what is suitable to it. It does this through the corresponding

-development of desire. Generally speaking it may be said that the

-healthy physical body desires only what is good for it. And as long

-as it is a question only of the physical body of the growing child,

-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 the physical forms of the organs, in the best way.

-

-A very great error may be committed in this direction by not placing

-the child in the suitable physical conditions with regard to its

-environment. This can especially be the case with regard to the

-instinct of nourishment. The child can be overfed with things that

-make him completely lose healthy instincts of nourishment, whilst

-through correct feeding they can be preserved for him so fully, that

-he will ask (even to a glass of water) for that which under given

-circumstances is good for him, and will refuse anything that may be

-harmful. When occult science is called upon to construct a system of

-education, it will be able to specify, even to the particular articles

-of nourishment and table luxuries, all that has here to be considered.

-For it is a practical teaching, applicable to life, and no mere

-colorless theory—as indeed one might suppose, from the mistakes of many

-Theosophists of today.

-

-Among the forces therefore which affect the physical organs by

-moulding them, must be included an element of joy with and amid

-the surroundings. Let the guardian be cheerful of countenance, and

-above all things let there be true and not artificial love—a love

-that flowing warmly through the physical environment, as it were,

-incubates, in the true sense of the word, the forms of the physical

-organs.

-

-When within such an atmosphere of love, the imitation of healthy models

-is possible, the child is in his right element. Special attention

-should therefore be given that nothing may happen in the child’s

-environment that he should not imitate. Nothing should be done that

-would necessitate saying to the child “You must not do that.” Of the

-way in which the child tries to imitate, one may be convinced by

-observing how it can copy written letters long before it can understand

-them. It is indeed an advisable thing for the child to copy the written

-characters first, and then later to learn their meaning. For imitation

-belongs to the developing stage of the physical body, whilst the

-mind responds to the etheric body, and this latter ought only to be

-influenced after the time of the second teeth, when its outer etheric

-covering is gone. Especially should the learning of speech by means of

-imitation take place in these years. For _by hearing_ the child best

-learns to speak. All rules and artificial teaching can do no good at

-all.

-

-In the early years of childhood it is especially important that such

-means of education as, for instance, songs for children should make

-as beautiful a rhythmic impression on the senses as possible. The

-importance lies in the beautiful sound rather than in the sense. The

-more invigorating the effect which anything can have upon the eye and

-ear, the better it is. The power of building up the organs which lies

-in dancing movements when put to a musical rhythm, for example, must

-not be under-estimated.

-

-With the change of teeth the etheric body throws off its outer

-covering, and then the time begins in which the training of the etheric

-body may be carried on from without. One must be clear as to what it is

-that can influence the etheric body in this 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 the etheric body by

-pictures, by example, by regulated guidance of the imagination. Just

-as the child, until it has reached the age of seven, ought to be given

-a physical model which it can imitate, so too, in the environment of

-the developing child, between the period of the second teeth and that

-of puberty, everything should be brought into play that possesses an

-inner sense and value upon which the child may direct his attention.

-All that conduces to thought, all that works through image and parable,

-has now its rightful place.

-

-The etheric body develops its power when a well regulated imagination

-is directed upon that which it can unravel or extract for its guidance

-from living images and parables, or from such as are addressed to the

-spirit. It is _concrete_ and not _abstract_ ideas that can rightly

-influence the growing body—ideas that are spiritually rather than

-materially concrete. A spiritual standpoint is the right means of

-education during these years. It is therefore of paramount importance

-that the youth at this period has around him in his guardians

-themselves personalities through whose points of view the desirable

-intellectual and moral powers may be awakened in him.

-

-As “imitation” and “example” are the magic words for the training of

-children in their early years, so for the years now in question the

-corresponding words are “hero-worship” and “authority.” Natural and

-not forced authority must supply the immediate spiritual standpoint,

-with the help of which the youth forms for himself conscience, habits

-and inclinations, brings his temperament into regulated paths, and

-wins his own outlook on this world. The beautiful words of the poet:

-“Everyone must choose his own hero, in whose steps he may find the way

-to Olympus,” are of special value with regard to this epoch of life.

-

-Veneration and reverence are powers that assist the etheric body to

-grow in the right way. And he to whom it is impossible, during this

-period, to look up to anyone with unlimited reverence, will have to

-suffer on that account for the rest of his life. When this veneration

-is missing, the vital forces of the etheric body are checked. Picture

-to yourself the following in its effect on the youthful disposition:

-a boy of eight years of age is told of a person highly esteemed. All

-that he hears about him fills him with holy awe. The day draws near on

-which he is to see this honored person for the first time. A profound

-reverence overcomes him when he hears the bell-ring at the door, behind

-which the object of his veneration is to become visible. The beautiful

-feelings which are produced by such an experience, belong to the

-lasting acquisitions of life. And _that_ man is fortunate, who not only

-during the happy moments of life, but continuously, is able to look up

-to his teachers and instructors as to his natural authorities.

-

-To these living authorities, to these embodiments of moral and

-intellectual power, must be added the authorities perceived of the

-spirit. The grand examples of history, the tales of model men and

-women, must fix the conscience and the intellectual tendency—and not

-abstract moral truths, which can only do their right work, when, at the

-age of puberty, the astral body is freed from its astral covering.

-

-One ought especially to guide the teaching of history into courses

-determined by such points of view. Before the time of the second teeth,

-the stories, fairy tales, etc., which are told to the child, can only

-have for their aim, joy, recreation, and pleasure.

-

-After this time it will be necessary to use forethought concerning

-the matter that is to be related, so that pictures of life, such as

-he can beneficially emulate, may be set before the soul of the young

-person. It must not be overlooked that bad habits can be ousted by

-pictures correspondingly repulsive. Warnings against such bad habits

-and tendencies are at best of little avail, but if one were to let the

-living picture of a bad man affect the youthful imagination, explaining

-the result to which the tendency in question leads, one would do much

-toward its extermination.

-

-One thing to bear always in mind is, that it is not abstract

-representations that influence the developing etheric body, but living

-pictures in their spiritual clearness, and, of course, these latter

-must be applied with the utmost tact, for otherwise the opposite to

-what is desired will be the result. In the matter of stories it is

-always a question of the way in which they are told. The verbal

-narration of a tale can therefore not be successfully replaced by a

-reading of it.

-

-During the time between the second teeth and puberty, the

-spiritually pictorial, or, as one might also call it, the symbolical

-representation, ought to be considered in yet another way. It is

-necessary that the young person should learn to know the secrets of

-nature, the laws of life, as far as possible through symbols and not by

-the means of dry and intellectual ideas. Allegories about the spiritual

-relation of things ought so to reach the soul that the law and order of

-existence underlying the allegories is rather perceived and divined,

-than grasped by the means of intellectual ideas. The saying that “all

-things transient are only symbols” ought to form an all-important

-motto for the education during this period. It is very important for

-a person to receive the secrets of nature in allegories before they

-appear to his soul in the form of natural laws, etc. An example will

-make this clear. Supposing one wished to speak to a young person of the

-immortality of the soul, of its going forth from the body, one might

-as an instance make the comparison of the butterfly emerging from the

-chrysalis. As the butterfly comes forth from the chrysalis, so the soul

-comes forth from the shell of the body after death. No one who has not

-previously received them by means of some such image, will adequately

-grasp the right facts in the abstract ideas. For by such a simile one

-speaks not only to the intellect, but also to the sensations and

-feelings, to the whole soul. The youth having gone through all this,

-approaches the matter in quite a different attitude of mind when it

-is given to him later in intellectual conceptions. Indeed the man who

-cannot first approach the riddle of existence with this feeling is much

-to be pitied. It is necessary that the teacher should have similes at

-his disposal for all natural laws and secrets of the world.

-

-In this matter it is quite clear what an enriching effect occult

-science must have upon practical life. Any one constructing from a

-materialistic and intellectual mode of representation, similes for

-himself and then propounding them to young people, will usually make

-but little impression upon them. For such a person ought first to

-puzzle out the similes himself with all his mental capacities. Those

-similes which one has not first applied for oneself, do not have a

-convincing effect on those to whom they are imparted. When one talks to

-somebody in parables, then he is not only influenced by what one says

-or shows, but there passes a fine spiritual stream from the speaker to

-the hearer. Unless the speaker himself has an ardent feeling of belief

-in his similes, he will make no impression on the one to whom he gives

-them. In order to create a right influence, one must believe in one’s

-similes oneself as if in realities; and that can only be done when one

-possesses the mystical tendency, and when the similes themselves are

-born of occult science. The real occultist does not need to worry

-about the above-mentioned simile of the soul going forth from the

-body, because for him it is a truth. To him the butterfly evolving

-from the chrysalis represents the same experience on a lower stage of

-nature’s existence as the going forth of the soul from the body at a

-higher stage development. He believes in it with all his might, and

-this belief flows forth as if in invisible streams from the speaker

-to the listener, and inspires conviction. Direct life-streams then

-flow forth from teacher to pupil. But for this end it is necessary

-for the teacher to draw from the full source of occult science; it is

-necessary that his word and all that goes forth from him, should be

-clothed with feeling, warmth and glowing emotion from the true occult

-view of life. For this reveals a magnificent perspective of the whole

-subject of education. Once the latter allows itself to be enriched from

-the life source of occult science, it will itself become permeated

-with a profound vitality. It will give up groping in the dark, so

-common in this particular domain of thought. All educational methods,

-all educational sciences, that do not continually receive a supply of

-fresh sap from such roots, are dried up and dead. For all world-secrets

-occult science has fitting similes, similes not rising from the mind of

-man but drawn from the essence of things, having been laid down as a

-basis by the forces of the world at their creation. Occult science must

-therefore be the basis for any system of education.

-

-       *       *       *       *       *

-

-A power of the soul to which particular attention ought to be given at

-this period of development is that of memory. For the cultivation of

-the memory is connected with the transformation of the etheric body.

-This has its effect in the fact that precisely during the time between

-the coming of the second teeth and that of puberty it becomes free,

-so that this is also the period in which the further development of

-the memory should be looked after from outside. The memory will be

-permanently of less value to the person in question than it might have

-been, if at this period what is necessary to it is neglected. That

-which has thus been neglected cannot afterwards be retrieved.

-

-An intellectual and materialistic way of thinking is liable to bring

-about many mistakes in this direction. A system of education arising

-from this way of thinking is easily prejudiced against that which is

-acquired merely by the memory. It will not tire at times of directing

-itself with the greatest ardor against the mere training of the memory,

-and rather makes use of the most ingenious methods that the young

-person may not mechanically absorb what he does not really understand.

-An opinion merely intellectual and materialistic is so easily persuaded

-that there is no means of penetrating into things except by abstract

-ideas; it is only with difficulty that thinkers of this kind come to

-the conclusion that the other subjective powers are at least just as

-necessary to the comprehension of things, as the intellect itself. It

-is not merely a figure of speech to say that one can understand just as

-well with the feelings, the emotions, the mind, as with the intellect.

-Ideas are only one of the means by which to understand the things of

-this world, and only to materialists do they appear the only means.

-There are, of course, many people who do not imagine that they are

-materialists, but who nevertheless consider an intellectual conception

-to be the only means of comprehension. Such men profess perhaps to hold

-an idealistic, perhaps even a spiritual conception of the world and

-life. But the attitude of their souls toward both is materialistic.

-For the intellect is, as a matter of fact, the soul’s instrument for

-the comprehension of material things.

-

-And here, concerning the deeper foundations of the understanding, let

-us quote from that excellent educational book, by Jean Paul already

-mentioned—a work containing generally golden ideas concerning education

-and deserving of much more consideration than at present it receives.

-It is of much more value to the guardian than many of the writings

-on these lines that enjoy the highest repute. The passage under

-consideration runs thus:

-

-“Do not be afraid of unintelligibility, even if it be of whole

-sentences; your look and the manner of your expression, added to the

-eager desire to understand, elucidates the one half, and with this,

-and in due time, the other half also. For with children, as with the

-Chinese and with men of the world, the manner of pronunciation is half

-the language. Bear in mind, that they understand their language as well

-as we understand Greek or any other foreign tongue before learning to

-speak it. Trust to the deciphering of time and to association. A child

-of five years of age understands indeed the words “yet,” “truly,” “on

-the contrary,” “of course”; but for a definition of them one must go

-not to the child, but to the father! The little word “but” reveals a

-small philosopher. If the eight-year-old child with his growing power

-of speech is understood by a child of three, why should you then

-confine your language to his babbling? Always speak several years in

-advance (for in books genius speaks to us centuries in advance); with

-the child of a year, speak as if it were two, with the child of two as

-if it were six, for the difference of growth may diminish in inverse

-proportion to the years. Generally speaking, all learning is apt to be

-too much ascribed to the credit of the teacher—therefore the teacher

-ought to bear in mind that the child possesses half his world, namely,

-the spiritual (such as his moral and metaphysical ideas), already

-complete and taught within himself, and that therefore a language

-composed only of concrete images can never impart spiritual ideas,

-but can only light them up. The joy and assurance used in speaking

-to children ought to be given as if the assurance and joy came from

-themselves. We can learn speech from them, just as we teach them by

-means of speech; by means of bold and yet correct word-painting, such

-as for instance I have heard spoken by children of three and four years

-of age: ‘leg-fish’ for otter; ‘pig-iron’ for the fork used in eating

-bacon; ‘the air-mouse’ (unquestionably superior to our word ‘bat’) and

-so on.”

-

-It is true that this passage refers to the understanding (before the

-intellectual comprehension) as exercised in another sphere than that of

-which we are now speaking, but for this also, the words of Jean Paul

-have an important meaning. Just as the child receives into his soul’s

-organism the construction of speech, without making use of the laws

-of grammatical structure with intellectual comprehension, so too,

-for the cultivation of his memory, the youth ought to learn things

-of which he will not until later acquire an actual understanding.

-That which has been acquired in this period of life, at first in a

-purely mechanical way, is best put into ideas, afterwards, just as

-one learns more easily the rules of a language when one can already

-speak it. All the talk of work learned by rote and not understood is

-nothing more than a materialistic prejudice. For instance, the youth

-needs only to acquire by a few examples the most necessary rules of

-multiplication, for which the fingers are far better suited than an

-abacus, and then to learn fully, by rote, the multiplication table.

-If one so proceeds, one takes into account the nature of the growing

-child. But a mistake may be made with regard to this, if, during the

-time that the memory is forming itself, too much is demanded of the

-intellect. The intellect being a power of the soul, and only born at

-the time of puberty, ought not to receive an outward influence before

-this period. Until the time of puberty, the youth should assimilate

-into the memory treasures over which mankind has meditated; later on

-it is time to permeate with ideas that which has been impressed upon

-his memory. A man ought therefore not to retain merely what he has

-understood, but he ought now to understand the things that he knows;

-that is to say, the things of which he has already taken possession by

-means of the memory, just as the child does, when learning to speak.

-This applies to a wider sphere. At first, assimilation of historical

-events by mere rote, then comprehension of the same by means of ideas.

-At first, a good impression upon the memory of geographical data, then

-an understanding of the relationship of each thing with the rest, etc.

-In certain respects all comprehension through ideas should be done by

-means of the stored treasures of the memory. The more the youth already

-knows through the memory before he comes to comprehension, the better

-it is. It is hardly necessary to explain that all this applies only to

-the period, of which we are speaking, and not to any later period. If

-one learns a subject in later life, either by going over it again, or

-in any other way, the opposite process to that here described might be

-correct and desirable, although even then a great deal depends upon the

-particular spiritual nature of the student. But at the time of life of

-which we have already spoken the spirit must not be parched by being

-overcrowded with intellectual ideas.

-

-It is also true that teaching by mere sense-objects, if carried too

-far, is the result of a materialistic view of life. At this age

-every idea must be spiritualised. One ought not, for instance, to be

-satisfied with merely producing a sense-impression of a plant, a grain

-of seed, or a blossom. Everything should seem as an allegory of the

-spiritual. A grain of seed is, in truth, not merely what it appears

-to the eye. Invisibly the whole new plant inhabits it, and that such

-a thing is more than what the sense perceives, must be absolutely

-realised with the perception, the imagination, and the feelings. The

-mysterious presence of latent existence must really be felt. Nor can it

-be objected that such a proceeding would weaken the perception of pure

-sense; on the contrary, by a persistent adherence to sense perceptions

-alone, Truth itself would be the loser. For the complete reality of a

-thing exists in Spirit and in Matter, and accurate observations can

-be no less carefully carried out if one brings to the study not only

-the physical senses, but also the spiritual faculties. If people could

-only perceive, as the Occultist is able to, how both body and soul

-are spoiled by mere object-teaching, they would not then lay so much

-stress upon it. Of what value is it from the highest point of view,

-if young people are shown all kinds of physical experiments in the

-mineral, vegetable and animal worlds, if with such a study one does

-not suggest the application of the sense allegory to the feeling of

-spiritual mystery? Certainly a materialistic mind will not be able to

-make anything of what has here been said, and of that the Occultist is

-only too conscious. Yet it is also clear to him that a really practical

-method of education can never proceed from the materialistic mind. So

-practical does such a mind imagine itself, and yet so unpractical is it

-in reality, when it is a matter of considering life vitally. Opposed to

-the true reality, materialistic opinions seem only fantastic, while

-to the materialist, the interpretations of occult science must, of

-necessity, appear equally fantastic. Doubtless, too, there will remain

-many obstacles which must be overcome before the fundamental teachings

-of occult science, arising from life itself, will permeate the art of

-education. But that is to be expected, for at present these truths are

-strange to many; nevertheless, if they be really the truth, they will

-incorporate themselves into all culture.

-

-Only through the sure conviction that they are the only educational

-means by which to work upon young people, can the teacher always find

-the right way to deal correctly with each individual case. Thus, he

-must know how the individual powers of the soul —such as thinking,

-feeling and willing—ought to be treated, and how their development may

-react upon the etheric body; while this itself, between the period when

-the second teeth appear and that of puberty, can be perfectly moulded

-by outside influences.

-

-The foundations for the development of a healthy and powerful will can

-be laid by the right management, during the first seven years, of those

-fundamental principles of education which have already been considered.

-For such a will must have for its support the fully developed form of

-the physical body. From the period of the second teething it begins

-to be a matter of making the etheric body, which is now developing,

-supply those powers to the physical body by which it can solidify its

-form and make itself firm. That which makes the most vivid impression

-upon the etheric body also reacts most forcibly upon the strengthening

-of the physical. And the strongest impulses are evoked in the etheric

-body through those perceptions and ideas by which a person feels and

-experiences his own relation to the everlasting Universe, that is

-to say, through religious experiences. The will, and along with it,

-the character, of a person will never develop healthily if he cannot

-experience at this epoch of life, profound religious impulses. The

-result of the uniform organisation of the will is that the person feels

-himself to be an organic fragment of the whole world. If the person

-does not feel himself to be indissolubly connected with a Supreme

-Spirit, then must the will and character remain unstable, discordant

-and unhealthy.

-

-The emotional nature is developed in the right direction by means of

-the allegories and sense-pictures already described, and especially by

-all which, whether from history or from other sources, presents to us

-the figures of persons with character. An absorption in the mysteries

-and beauties of Nature is also of importance in the upbuilding of the

-emotional world. And here it is particularly well to consider the

-culture of the sense of beauty, and the awakening of the feeling for

-what is artistic. Music should supply that rhythm to the etheric body

-which then enables it to perceive in everything the rhythm otherwise

-concealed. A young person will be deprived of much in all his after

-life, who does not receive at this period the benefit of cultivating

-the musical sense. To him in whom this sense is altogether lacking,

-a certain aspect of the Universe must remain hidden. Nor should,

-however, the other arts be, by any means neglected. The awakening of

-the sense for architectural form, as also for plastic shape, for line,

-design and harmony of color—not one of these ought to be omitted in

-the plan of education. So simply, perhaps, might all this be done,

-under special circumstances, that the objection that circumstances

-allow of no development at all in this direction can never be valid.

-One can do much with the simplest means, if the right sense in this

-direction prevails in the teacher himself. The joy of life, the love

-for existence, the strength to work—all these arise for the whole

-being, out of the cultivation of the sense of beauty and art. And the

-relations of man to man—how ennobled and how beautiful will they become

-through this sense! The moral sense, which will, at this period, be

-developed by pictures of life and by standard authorities, will also

-gain a certain stability if, through the sense of beauty, the good is

-recognized as beautiful and the bad as ugly.

-

-Thought in its own shape, as an inner life of distilled ideas, must,

-at the period in question, be kept in the background. It must develop

-spontaneously, as it were, uninfluenced from without, while the soul

-is nourished by means of similes and pictures representing life and

-the mysteries of nature. Thus, in the midst of the other experiences

-of the soul between the seventh year and the time of puberty, thought

-must grow and the faculty for judgment be matured, so that after a

-successful puberty the person becomes capable of forming his own

-opinions concerning the matters of life and knowledge, with complete

-independence. Indeed, the less one works directly upon the critical

-faculty, and the more one works indirectly through the development

-of the other spiritual powers, the better will it be for the whole

-after-life of the person concerned.

-

-Occult science lays down the principles, not only for the spiritual

-side of education, but also for the purely physical. Thus, to give

-a characteristic example, let us consider gymnastics and children’s

-games. Just as love and joy must permeate the environment during the

-first years of childhood, so too the growing etheric body must be

-taught really to experience from bodily exercise a feeling of its own

-expansion, of its ever increasing strength. For instance gymnastic

-exercises ought to be so carried out that with every movement, with

-every step, the feeling rises in the inner self of the boy or girl:

-“I feel increasing power within me.” And this feeling should manifest

-itself within as a healthy delight, as a sensation of pleasure. For

-the devising of gymnastic exercises, in this sense, it is of course

-necessary to possess more than a merely intellectual knowledge of

-the human body, anatomically and physiologically. It is necessary to

-possess a close intuitive and sympathetic knowledge of the relation

-of joy and comfort to the postures and movements of the human body.

-The formulator of such exercises ought himself to experience how

-one movement or posture of the limbs will produce a pleasant and

-comfortable sensation, but another a loss of strength, and so forth. A

-belief that gymnastics and bodily exercises can be cultivated in this

-direction is one that can only be supplied to the educator by occult

-science, or, above all, by a mind sympathetic to such thought. One

-does not even require the power of vision in the spiritual worlds,

-but only the inclination to apply to life what has been given out by

-occultism. If, especially in such practical departments as this of

-education, occult knowledge were applied, then all the useless talk of

-how this knowledge has yet to be proved would straightway cease. For

-to him who should rightly apply it, this knowledge would itself be a

-proof through the whole of life by making him healthy and strong. By

-such means he would perceive, through and through, that it is true in

-actual practice, and this he would find a better proof than any manner

-of “logical” and so-called “scientific” reasons. One can best know

-spiritual truths by their fruits, and not through a pretended proof,

-however scientific, for such could hardly be anything more than a

-logical skirmishing.

-

-At puberty the astral body is first born. With the free outward

-development which follows, all that which is unfolded by the world

-of externalised perceptions, by one’s judgment and the unfettered

-understanding, will first rush inward upon the soul. It has already

-been mentioned that these faculties of the soul, hitherto uninfluenced

-from within, ought to be developed by the right management of

-educational means, just as unconsciously as the eyes and ears evolve

-themselves in the womb. But with puberty the time has arrived when the

-person is ready to form his own judgment concerning the things which

-he has hitherto learned. No greater injury can be inflicted on any one

-than by too soon awakening within him his own judgment. One should

-only judge when one has already stored up the necessary qualifications

-for judging and comparing. If, before this, one creates one’s own

-independent opinions, then these will have no sure foundations. All

-one-sidedness in life, all dreary “confessions of faith” which are

-based upon a few mere scraps of knowledge, and the desire to judge from

-these human conceptions that have been approved through long ages of

-time, rest upon just such mistakes in education. Before qualified to

-think, one must place before oneself, as a warning, what others have

-thought. There is no sound thinking which has not been preceded by a

-sound perception of the truth supported by obvious authority. If one

-wishes to follow out these principles of education, one must not allow

-people, at too early an age, to fancy themselves able to judge, for in

-avoiding this, one will leave them the possibility of allowing life

-to work upon them from every side, and without prejudice. For by one

-such judgment, which is not founded on the precious basis of spiritual

-treasures, he who makes it will have placed a stumbling-block in the

-path of his life. For if one has pronounced a judgment on any subject,

-one will always be influenced by having done so; one will no longer

-regard an experience as one might have regarded it, if one had not

-erected an opinion which is henceforth intertwined with the subject

-in question. In young people the disposition to learn first and then

-to judge, should be present. That which the intellect has to say of

-a certain subject ought only to be said when all the other powers of

-soul have spoken; before that the intellect ought only to play the

-part of mediator. It should only serve to lay hold of what is seen and

-felt, to apprehend it as it there exists, without allowing the unripe

-judgment to take possession of the matter. Therefore the youth ought

-to be shielded from all the theories concerning a thing, before the

-above-mentioned age, and it should be especially emphasized that he

-should face the experiences of life in order to admit them into his

-soul. A growing individual can certainly be made acquainted with what

-people have thought concerning this or that, but one should avoid

-letting him form opinions which arise from a premature judgment. He

-should receive opinions with the feelings, without deciding at once for

-one view or the other, not attaching himself to a party, but thinking,

-as he listens: “One has said this, and the other that.” Before all

-things a large measure of tact is necessary in the cultivation of

-this sense by teachers and guardians, but occult knowledge is exactly

-calculated to supply such tact.

-

-It has only been possible to develop here a few aspects of education

-in the light of Occultism, but it has only been intended to give a

-hint as to what problems of civilisation this philosophy will have to

-solve. Whether it can do so depends on whether the inclination for such

-a way of thinking henceforth broadens out in ever widening circles.

-In order that this may take place, two things are necessary: first,

-that people should abandon their prejudice against Occultism. He who

-will truly associate himself with it, will soon see that it is not

-the fantastical trash which so many today imagine it to be. This is

-not intended as a reproach to such people, for everything which our

-time offers as a means of education must, at first, engender the view

-that occultists are fantastics and dreamers. On the surface any other

-view is hardly possible, for there appears to be the most complete

-diversity between what is known as Occult Science or Theosophy, and all

-that the culture of the present day suggests as the principles for a

-healthy view of life. Only a deeper consideration reveals to us how

-entirely in opposition the views of the present must remain without

-these principles of occult science—how, indeed, they themselves call

-out these very principles and in the long run cannot remain without

-them. The second thing that is necessary is connected with the sound

-development of Theosophy itself. Life will only welcome Theosophy, if

-in theosophical circles the knowledge is made to permeate everywhere

-that it is important to make these teachings bear fruit in the widest

-manner for all conditions of life, and not merely to theorize about

-them. Otherwise people will continue to look upon Theosophy as a kind

-of religious sectarianism, only fit for some fanatical enthusiasts. But

-if it performs positive useful spiritual work, then the theosophical

-movement cannot, in the long run, be refused an intelligent hearing.

-

-FOOTNOTES

-

-[1] “_The Way of Initiation_,” or How to Attain Knowledge of the Higher

-Worlds,“ by Rudolph Steiner, Ph.D., with a Foreword by Annie Besant,

-and some biographical Notes of the author by Edouard Schuré. Second

-edition, 237 pages, cloth, crown 8vo, 3/10 post free.

-

-“_Initiation and its Results._” A sequel to “The Way of Initiation.”

-Second edition. 3/9 post free. To be obtained from the Theosophical

-Publishing Society, 161 New Bond Street, London, W.

-

-

-[2] This distinction is important, for the ideas of the present time

-with regard to this subject are rather inaccurate. The difference

-between the vegetable and the creature gifted with the power of

-sensation is completely lost sight of, because the essential

-characteristic of sensibility is not clearly defined. When a being (or

-an object) responds to an exterior impression by showing any effect

-whatever, it is inaccurate to conclude that this impression has been

-felt. To bear out this conclusion the impression must be experienced

-inwardly, that is to say, the outside stimulus must produce a kind

-of interior reflection. The great progress of natural science, which

-a true Theosophist must sincerely admire, has thrown our abstract

-vocabulary into confusion. Some of our biologists are ignorant of the

-characteristics of sensibility, and thus accredit it to beings who are

-devoid of it. Sensibility such as is comprehended by those biologists,

-can, it is true, be attributed to organisms deprived of it. But what is

-understood by Theosophy as sensibility is a totally different quality.

-

-[3] A distinction must be made between the conscious inner life of the

-astral body and the perception of this life by outward clairvoyant

-observation. Here this latter perception by a trained clairvoyant is

-intended.

-

-

-[4] The reader need not object to the technical term “Body of the

-ego,” because there is nothing of gross physical matter meant by it,

-but occult science being forced to employ the vocabulary of ordinary

-language, the words applied to Theosophy ought from the outset to be

-taken in a spiritual sense.

-

-

-[5] The terms “Spirit-Self”, “Life-Spirit” and “Spirit-Man” need not

-mystify the reader; they stand for those transmutations of our grosser

-bodies which are the results of conscious effort and pure aspirations;

-they form, in other words, the Higher Trinity, called in Eastern

-terminology: Manas, Buddhi and Atma, respectively. (Trans.)

-

-[6] Were these affirmations to be wrongly interpreted, the objection

-might be raised that a child before cutting his second teeth is not

-deprived of memory, and that before reaching the age of puberty, he

-possesses the inherent faculties of the astral body. It must not be

-forgotten that the etheric and astral bodies are in existence from the

-moment of physical birth, although surrounded by the protecting shell

-described. It is precisely this envelope, protecting the etheric body,

-which permits of a remarkably good memory before the cutting of the

-second teeth. The existence of physical eyes in the embryonic being,

-concealed in the womb of the mother, is analogous. And in the same way

-that the physical eyes sheltered from all external influence do not

-owe their development to the physical sunlight, so also education from

-without should not intervene before the cutting of the second teeth in

-the training of the memory. Very much to the contrary, the spontaneous

-growth of the memory will be noticeable, provided there is food for it

-within reach, and no attempt be made to train it by means of exterior

-methods.

-

-This observation applies equally to the qualities belonging to the

-astral body before puberty. Provision should be made for their

-training, but bearing in mind that this body is still encompassed by a

-protecting shell. It is something wholly different to take care of the

-germs which are in process of development within the astral body before

-puberty and to expose the freed astral body _after_ puberty to what

-it can assimilate in the outer world, _without_ the protecting shell.

-This distinction is certainly very subtle, but without its careful

-consideration the whole significance of education cannot be understood.

-

-       *       *       *       *       *

-

-Transcriber's Notes

-

-Obvious typographical errors have been silently corrected. All other

-spelling and punctuation remains unchanged.

-

-The half title immediately before the title page has been removed.

-

-Italics are represented thus _italic_.

-

-

-

-

-

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+*** START OF THE PROJECT GUTENBERG EBOOK 55586 ***
+
+                             THE EDUCATION
+                              OF CHILDREN
+
+                          FROM THE STANDPOINT
+                             OF THEOSOPHY
+
+                                  BY
+                            RUDOLF STEINER
+                            PH. D. (VIENNA)
+
+                        AUTHORIZED TRANSLATION
+                    FROM THE SECOND GERMAN EDITION
+
+                              [Colophon]
+
+                           AMERICAN EDITION
+
+                          _THE RAJPUT PRESS._
+
+                          [Further colophon]
+
+                              _CHICAGO._
+
+                                 1911
+
+
+
+
+              COPYRIGHT 1911, BY WELLER VAN HOOK, IN THE
+                       UNITED STATES OF AMERICA
+
+ IN VIEW OF THE MANY UNAUTHORIZED TRANSLATIONS OF DR. RUDOLF STEINER’S
+ WORKS, THE PUBLISHER BEGS TO GIVE NOTICE THAT ALL AUTHORISED EDITIONS,
+ ISSUED UNDER THE EDITORSHIP OF MR. MAX GYSI, BEAR THE SYMBOL OVERLEAF
+ (CROSS IN PENTAGRAM).
+
+                           MAX GYSI, Editor,
+                         “Adyar,” Park Drive,
+                       Hampstead, London, N. W.
+
+
+
+
+                       THE EDUCATION OF CHILDREN
+
+                   FROM THE STANDPOINT OF THEOSOPHY
+
+                         (TRANSLATED BY W. B.)
+
+
+Present day life calls into question many things which man has
+inherited from his ancestors hence the numberless questions of the day,
+as for example: the Social Problem, the Woman’s Movement, Education and
+School Questions, Law Reform, Hygiene, Sanitation, and so forth. We try
+to grapple with these questions in manifold ways. The number of those
+who bring forward this or that remedy in order to solve this or that
+question, or at least to contribute something towards its solution, is
+immeasurably great, and every possible shade of opinion is manifested
+in these endeavors; radicalism, carrying itself with a revolutionary
+air; the moderate view, full of respect for existing things and
+desirous of fashioning out of them something new; or conservatism, up
+in arms, whenever old institutions and traditions are tampered with;
+and besides these main attitudes, there are all sorts of intermediary
+points of view.
+
+He who is able to probe deeply into life cannot help feeling one thing
+with regard to these phenomena—that the claims which are placed before
+men in our time are met repeatedly by inadequate means. Many would like
+to re-form life, without really knowing it from its foundations. He
+who would put forth a proposition as to life in the future, must not
+content himself with merely learning to know life superficially. He
+must probe it to its depths.
+
+Life is like a plant that contains not only that which is visible
+to the eye, but also a future condition concealed within its secret
+depths. He who has before him a plant that is just in leaf, is
+well aware that later on blossoms and fruit will be added to the
+leaf-bearing stem. The germs of these blossoms and fruit are already
+concealed within the plant. But it is impossible for one who merely
+regards it in its present condition to say how these organs will
+ultimately appear. Only he who is acquainted with the nature of the
+plant can do so.
+
+Human life also contains within itself the germs for its future.
+But to be able to say anything about this future one must penetrate
+into the hidden nature of man, and this, the present age, has no real
+inclination to do. It busies itself with the surface and thinks itself
+treading on unsafe ground should it advance into that which is hidden
+from external observation. With the plant it is true the matter is
+considerably simpler. We know that its like has often and often brought
+forth flowers and fruit. Human life exists but once and the flowers
+which it is to bring forth in the future were not previously there.
+None the less they exist in human life in embryo, just as much as the
+flowers of the plant which at present is only just bearing leaves.
+
+And it is possible to say something about this future, when one
+penetrates beneath the surface, into the heart of human nature. The
+different reformatory ideas of the present can only become really
+fruitful and practical, when they are the result of this deep research
+into human life.
+
+Theosophy is suited by its very nature to present a practical
+philosophy, comprehending the whole sphere of human life. Whether or
+not Theosophy, or that which in our time so often passes for it, is
+justified in putting forth such a claim, is not the point. The point
+concerns rather the nature of Theosophy and what, by means of this
+nature, it is able to accomplish. It ought not to be a colorless theory
+to satisfy the mere curiosity of knowledge, nor yet a medium for those
+men who, out of selfishness, would like to win for themselves a higher
+grade of evolution. It can contribute something to the most important
+problems of present day Humanity, in the development of its well-being.
+
+Of course if it acknowledges a mission of this kind it must expect to
+meet with all manner of opposition and doubt. Radicals, Moderates and
+Conservatives of all departments in life will surely raise such doubts
+against it. For at first it will be unable to please any one party,
+because its doctrines reach far beyond all party motives.
+
+And these doctrines have their roots wholly and solely in the true
+understanding of life. Only he who understands life will be able to
+take his lessons from life itself. He will draw up no capricious
+schemes, for he knows that no other fundamental laws of life will
+prevail in the future than such as prevail in the present. Theosophy
+will therefore of necessity have respect for the existing state of
+things. Even, should it still find in what is existent, very much that
+might be improved, yet it will not fail to perceive in the present
+the germs of the future. But it knows, too, that for all things
+nascent there is a growth and a development. Therefore the germs for
+a transformation and for a future growth will appear to Theosophy in
+the existing state of things. It invents no schemes, it only calls
+them forth from what already exists. But that which is so called forth
+becomes in a certain sense itself a scheme, for it contains within
+itself the nature of evolution.
+
+For this very reason the theosophical way of delving into the nature of
+man must yield the most fruitful and practical means for the solution
+of the vitally important questions of the present time.
+
+It is my purpose to apply this to one such question, namely that of
+education. We do not intend to advance any claims or pronounce a
+learned dissertation, but to portray simply the child nature. From a
+study of the nature of the growing man, the educational standpoint here
+suggested will develop quite naturally. But to proceed rightly with
+such a study it is necessary to contemplate the hidden nature of man in
+general.
+
+That which is cognised by the physical perception, that which the
+materialistic view of life considers to be the only important element
+in the nature of man, namely, his physical body, forms, according to
+spiritual research, only a part, a principle of human nature. This
+physical body is subject to the same laws of physical life, is composed
+of the same matter and forces, as all the rest of the so-called
+lifeless world. Theosophy, therefore, maintains that man possesses this
+physical aspect in common with the whole of the mineral kingdom. And it
+considers as physical body that part only in man which is able to mix,
+unite, to build up and to dissolve the very same materials, and after
+identical laws, as are also at work in the mineral world.
+
+Now besides this physical body, Theosophy recognizes a second element
+in the constitution of man—namely a vital or etheric body. And that
+there may be no cause for the physicist to reject the term etheric body
+we would point out that etheric is here used in a different sense from
+the hypothetical ether of physics, and it must be taken to mean here
+that which is about to be described.
+
+It has been considered for some time past a most unscientific
+proceeding to speak of an “etheric body” of this kind. At the end of
+the eighteenth and in the first half of the nineteenth century, it
+is true, it was not considered “unscientific.” It was then said that
+matter and force operating in a mineral could not of their own power
+form themselves into a living being. For this there must be an especial
+indwelling “force,” which was termed “vital force.” It was represented
+indeed that such a force operates in plants, in animals, and in human
+bodies, and produces the phenomena of life just as magnetic force in
+the magnet causes attraction. In the succeeding period of materialism
+this theory had been abandoned. It was then said that a living being
+builds itself up in the same way as a so-called lifeless being; no
+other forces prevail in an organism than those which are in the
+mineral—they only operate in a more complicated manner; they build up
+a more complex structure. At the present time, only the most obstinate
+materialists cling to this denial of the “vital force.” A number of
+natural philosophers have taught that one must nevertheless admit some
+such thing as a vital force of a life-principle.
+
+Thus the new science approaches in a certain sense the teaching
+of Theosophy in regard to the vital body. Nevertheless there is a
+considerable difference between the two. Science today, by means of
+intellectual observations founded on the facts of ordinary perception,
+has accepted the idea of a kind of vital force. But this is not the
+method of a truly spiritual research, such as Theosophy aims at, and
+from the results of which proceed the theosophical teachings. It cannot
+be pointed out too often, how Theosophy on this point differs from the
+current science of the day. The latter considers the experience of the
+senses to be the basis of all knowledge, and whatever is not built upon
+this basis it treats as unknowable. From the impressions of the senses
+it draws deductions and conclusions. But anything that goes further it
+puts aside, as being beyond the limits of human knowledge. To Theosophy
+such a prospect resembles the view of a blind man who only takes into
+consideration those things that he can touch, and what he may infer
+from the touched object by reasoning, but who sets aside the statements
+of those who can see as being beyond the faculty of human perception.
+For Theosophy shows that man is capable of evolution, that through
+the developing of new organs he may conquer for himself new worlds.
+Around the blind man there is color and light, but he cannot perceive
+them, because he does not possess the requisite organs. Around man, so
+Theosophy teaches, there are many worlds, and he can observe them, if
+only he develops the organs necessary for the purpose.
+
+Even as the blind man looks upon a new world as soon as he has
+undergone a successful operation, so can man, through the developing
+of higher organs, perceive worlds quite different from those which
+he observed at first with his ordinary senses. Now whether or not
+it is possible to operate on one who is bodily blind depends on the
+conditions of the organs; but those higher organs by which one may
+penetrate into the upper worlds, exist in embryo in every human being.
+Anyone can develop them, who has the patience, endurance and energy to
+make use of those methods which are described in my two books entitled
+“The Way of Initiation” and “Initiation and Its Results.”[1]
+
+Theosophy does not speak of limitations to man’s knowledge through
+his organism; but says, on the contrary, that he is surrounded by
+worlds for which he has the organs of perception. It indicates the
+means by which to extend the temporary limits. It also occupies itself
+with the investigation of the vital, or etheric body, and to what
+in the following may be called the yet higher principles of human
+nature. It admits that only the physical body can be accessible to the
+investigation of the bodily senses, and that from this standpoint one
+can at most only chance on something higher by a train of reasoning.
+But it gives information as to how one can open up for oneself a world
+in which these higher principles of human nature appear before the
+observer, just as the colors and light of objects appear before the
+blind-born person after his operation. For those who have developed the
+higher organs of perception, the etheric or vital body is an object
+of actual observation, and not a theory resulting from intellectual
+activity or a train of reasoning.
+
+Man has this etheric, or vital body, in common with the plants and
+animals. It causes the matter and forces of the physical body to
+form themselves into the manifestations of growth, of reproduction,
+of the internal motions of the fluids, etc. It is also the builder
+and sculptor of the physical body, its inhabitant and its architect.
+The physical body can therefore also be called an image or expression
+of this vital body. Both are approximately the same in man as regards
+form and size, yet they are by no means quite alike. But the etheric
+body in animals and still more in plants, differs considerably from the
+physical body with regard to its shape and dimension.
+
+The third principle of the human being is the so-called body of
+feeling, or astral body. It is the vehicle of pain and pleasure, of
+impulse, desire, passion, and so forth. An entity composed merely of
+a physical and an etheric body has nothing of all this, to which may
+be ascribed the term—sensation. The plant has no sensation. If many a
+learned man of our time concludes that plants have a certain power of
+sensation, from the fact that many of them respond to a stimulus, by
+movement, or in other ways, he merely shows that he does not know the
+essence of sensation. The point is, not whether the being in question
+responds to an outward stimulus, but rather whether the stimulus
+reflects itself through an inner experience, such as pleasure or pain,
+impulse, desire, etc. If this be not the standard of sensation, one
+would be justified in asserting that blue litmus paper has a sense of
+feeling for certain substances, because on coming into contact with
+them, it turns red.[2]
+
+Man has the astral body in common with the animal world only. It is
+thus the medium for the life of sensation and feeling.
+
+One must not fall into the error of certain theosophical circles and
+think that the etheric body and astral body consist merely of finer
+matter than that which exists in the physical body. For this would
+mean simply the materialisation of these higher principles of human
+nature. The etheric body is a form of living forces; it is composed of
+active forces, but not of matter—and the astral body or body of feeling
+is a form consisting of colored luminous pictures revolving within
+themselves.[3]
+
+The astral body differs in form and size from the physical body. It
+appears in man in the form of an oblong egg, in which the physical and
+the etheric bodies are embedded. It projects on all sides beyond these
+two like a luminous cloud.
+
+Now in the nature of man there is a fourth principle which he does
+not share with other earthly creatures. This is the vehicle of the
+human “I”. The little word “I” as we call it in English is a word that
+separates itself from all other words. He who duly reflects on the
+nature of this word, gains access at the same time to an understanding
+of human nature. Every other word may be used by all men in the same
+way to suit some corresponding object. Anyone can call a table “table,”
+any one can call a chair “chair,” but with the word “I” it is not so.
+No one can use it as an indication of some one else, for each person
+can only speak of himself as “I”. Never can the word “I” sound in my
+ears as a reference to myself. For a man in designating himself “I”,
+must name himself within himself. A being that can say to himself “I”
+is a world in himself. Those religions which are built up on the basis
+of Theosophy have always felt this. They have therefore said that with
+the “ego” the God begins to speak within—the God who, among lower
+beings, is manifested only from without in the surrounding phenomena.
+
+The vehicle of this lastly developed capacity is now “the body of the
+ego,” the fourth principle of the human being.[4] This body of the
+ego is the vehicle of the higher human soul, and through it man is
+the crown of all earthly creation. But the ego in present humanity
+is by no means a simple entity. Its nature can be recognized when a
+comparison is made between men of different stages of evolution. Take
+for instance the uneducated savage and the average European, and
+compare these again with a lofty idealist. Each one of them has the
+faculty of saying to himself “I” for the “body of the ego” is existent
+in each of them. But the uncivilized savage gives way with this “I” to
+his passions, his impulses and appetites, almost like an animal. The
+more highly developed man allows himself to follow certain inclinations
+and desires, others he checks or suppresses. The idealist has formed,
+in addition to the original inclinations and passions, others that are
+higher. This is all due to the fact that the “ego” has been at work
+on the other principles of the human being. And it is precisely the
+mission of the “ego” to ennoble and purify the other principles by its
+own power.
+
+So the lower principles, under the influence of the “ego,” have become
+more or less changed within a man who has surmounted the conditions
+in which the outer world has placed him. Take the case of the man who
+is just raising himself above the level of the animal—when his “ego”
+flashes out he still resembles the animal with regard to his lower
+principles. His etheric or vital body is solely the medium of the
+living constructive forces of growth and propagation. His astral body
+only gives expression to such impulses, desires and passions as are
+stimulated by his outer nature. All the time that the man is struggling
+on through successive lives, or incarnations, from this degree of
+culture to an ever higher evolution, his ego is remodelling the other
+principles. In this way the astral body becomes the medium of purified
+pleasurable and unpleasurable sensations, refined desires and longings.
+And the etheric, or vital body, also transforms itself. It becomes the
+vehicle of habits, of permanent inclinations of temperament and of
+memory. A man whose ego has not yet influenced his vital body has no
+remembrance of the experiences he undergoes. He lives just as he has
+been brought up by Nature.
+
+The whole development of civilisation expresses itself for man in
+this working of the ego upon the subordinate principles. This working
+penetrates even to the physical body. Under the influence of the ego,
+the physiognomy, the gestures and movements, the whole appearance of
+the physical body, change.
+
+One can also discern how differently the various mediums of
+civilisation affect the individual principles of the human being. The
+common factors of civilisation influence the astral body. They bring
+to it other kinds of pleasure, displeasure, impulse, etc., than it
+originally had. Absorption in a work of art influences the etheric
+body, for a man obtains through a work of art, the presentiment
+of something higher and nobler than that which is offered by the
+environment of the senses, and thus transforms his vital body. A
+powerful means for the purification and ennoblement of the etheric
+body is religion. Religious impulses have, in this way, their sublime
+mission in the evolution of humanity.
+
+That which is called conscience is nothing but the result of the work
+of the ego on the vital body, through a succession of incarnations.
+When a man perceives that he must not do certain things, and when
+through this perception, an impression is made on him, deep enough to
+communicate itself to his etheric body, the conscience begins to be
+formed.
+
+Now this work of the ego on the subordinate principles can either be
+one that belongs rather to the whole human race, or it can be quite
+individually a work of the single ego upon itself. In the first change
+of man, to a certain extent, the whole human race takes part; the
+latter must depend on the inner activity of the ego. When the ego grows
+strong enough entirely to remodel the astral body through its own
+strength, then that which the ego makes of this astral body or body
+of feeling is called the “Spirit-Self” (Geistesselbst)[5] or as they
+say in the East, Manas. This transformation consists essentially in
+an imbuing, in an enriching of the inner being with higher ideas and
+perceptions. But the ego can arrive at yet higher and more intimate
+work with regard to the special entity of man. This occurs when not
+merely the astral body is enriched, but when the etheric or vital
+body becomes transformed. Man learns a certain amount in the course of
+life, and when he looks back on his life from any point, he is able to
+say to himself: “I have learnt much,” but how much less is he able to
+speak of a change of temperament and character, of an improvement or
+deterioration of the memory, during life. Learning affects the astral
+body, whilst the latter transformations affect the ethic or vital body.
+It would therefore be no inapt simile to compare the change of the
+astral body in life to the movement of the minute-hand of the clock,
+the change of the vital body to that of the hour-hand.
+
+When a man enters upon the higher, or so-called occult training, the
+chief thing to bear in mind is that he at once begins this latter
+transformation by the innermost might of the ego. He must work quite
+consciously and individually at the changing of habits, temperament,
+character, memory, etc. As much of this vital body as he works upon in
+this way becomes transformed into the “Life-Spirit” (Lebensgeist), or
+as the Eastern expression has it, into Buddhi.
+
+On a yet higher stage of evolution man attains to powers by which he
+can effect a transformation of his physical body (as for example,
+changing the pulse and the circulation of the blood). As much of the
+physical body as is transformed in this way, is called “Spirit-Man”
+(Geistesmensch)—Atma.
+
+The changes which are effected in the lower principles by man, not as
+an individual, but rather as a whole group of the human race, or a
+part of it, such as a nation, a tribe, or a family—have in Theosophy,
+the following names. The astral body, or body of feeling, when
+transformed by the ego is called the emotional soul; the transformed
+etheric body becomes the rational soul, and the transformed physical
+body, the self-conscious soul. But it is not to be supposed that the
+transformation of these three principles takes place successively.
+It takes place in all three bodies simultaneously, from the moment
+when the ego flashes out. Indeed the work of the ego is not generally
+speaking perceptible until a part of the self-conscious soul is formed.
+
+It is seen from the foregoing paragraph that there are four principles
+in the Being of Man: the physical body, the etheric or vital body,
+the astral or body of feeling and the ego-body;—the emotional soul,
+the rational soul, the self-conscious soul—and indeed the yet higher
+principles of human nature also,—the Spirit-Self (Manas), the
+Life-Spirit (Buddhi), the Spirit-Man (Atma) appear as the products of
+the transformation of these four principles. In speaking about the
+sources of our human capacities, only these four principles can be
+taken into account.
+
+As a teacher works upon these four principles of the human
+constitution, one must, in order to work in the right way, penetrate
+into the nature of these divisions of man. Now it must by no means
+be imagined that these parts develop themselves in man in such a way
+that at any one moment of his life—say at his birth—they are all
+equally advanced. On the contrary their development takes place at the
+various life-periods in a different way. And the right foundations for
+education and instruction depend on the knowledge of this law of the
+evolution of human nature.
+
+Before physical birth the nascent human being is enclosed on all sides
+by an alien physical body. It does not come into contact independently
+with the outward physical world. The physical body of the mother forms
+its environment. This body alone can influence the maturing fœtus.
+Physical birth consists precisely in the fact that the physical body
+of the mother releases the child, thereby causing the surroundings
+of the physical world to influence him immediately. The senses open
+themselves to the outward world, and this latter is thereby able
+to exercise those influences over the child which were previously
+exercised by the physical body of the mother.
+
+For a spiritual comprehension of the world such as is represented by
+Theosophy, the physical body is then actually born, but not yet the
+etheric or vital body. As the child until the moment of its birth is
+surrounded by the physical body of the mother, so too until the time
+of his second teeth, about the age of seven, is he surrounded by an
+etheric and an astral covering. Not until the time of the change of
+teeth does the etheric covering release the etheric body. Then until
+the time of puberty there still remains an astral covering.[6] At this
+period the astral or desire body also becomes free on all sides, as did
+the physical body at the time of the physical birth and the etheric
+body at the time of the second teeth.
+
+Thus then, Theosophy must speak of three births of man. Certain
+impressions, which are intended to reach the etheric body can reach it
+as little, up to the time of the second teeth, as the light and air of
+the physical world can reach the physical body while it remains in the
+womb of the mother.
+
+Before the coming of the second teeth the free vital body is not at
+work. As the physical body, whilst in the womb of the mother, receives
+powers which are not its own, and within that protective covering
+gradually develops its own, so is this also the case with these later
+powers of growth, until the time of the second teeth. Only at this
+period does the etheric body perfect its own powers in conjunction with
+the inherited and alien ones. During this time, while the etheric
+body is freeing itself, the physical body is already independent. The
+etheric body which is gradually freeing itself, perfects that which
+it has to give to the physical body. And the final point of this work
+is the child’s own teeth, which come in the place of those he has
+inherited. They are the densest things embedded in the physical body
+and therefore at this period appear last.
+
+After this period, the child’s own etheric body takes care of its
+growth alone. Only the latter still remains under the influence of
+an enveloped astral body. As soon as the astral body becomes free as
+well, a period is terminated for the etheric body. This termination
+takes place at the time of puberty. The reproductive organs become
+independent, because from henceforth the free astral body does not
+work inwardly, but openly encounters the external world.
+
+As one is not able to let the influences of the outward world affect
+the child physically before it is born, so those powers (which are the
+same to him as the impressions of the physical surroundings to the
+physical body) should not be allowed to affect the etheric body before
+the time of the second teeth. And the corresponding influences upon the
+astral body ought only to be brought into play at the time of puberty.
+
+Common phrases, such as, “the harmonious training of all the powers and
+talents,” and the like cannot form the foundation for a true system of
+education, for this can only be built upon a genuine knowledge of the
+human being. We do not mean to affirm that the above-mentioned phrases
+are incorrect, but only that they are as valueless as if one were to
+say with regard to a machine, that all its parts must be brought into
+harmonious working order. Only he who approaches it, not with mere
+phrases, but with a real knowledge of the particular kind of machine,
+can handle it. This applies also to the art of education, to the
+knowledge of the principles in a human being and of their individual
+developments; one must know which part of the human being should be
+influenced at a certain time of life, and how to bring such influences
+to bear upon him in a suitable manner. There is indeed no doubt that
+a really intelligent system of education, such as is outlined in
+these pages, can make its way but slowly. This is due to the manner of
+viewing things in our day, wherein the facts of the spiritual world
+will still be considered for a long time as merely the overflow of a
+mad fantasy, while common-place and entirely superficial phrases will
+be regarded as the result of a really practical way of thinking. We
+shall here proceed to give a free outline of what will be considered by
+many at the present time a mere mirage of the fancy, but which will in
+time come to be an accepted fact.
+
+At physical birth, the physical human body is exposed to the physical
+environment of the external world, whilst previously it was encircled
+by the protective body of the mother. That which the forces and fluids
+of the mother’s body did to it previously must now be done by the
+forces and elements of the outer physical world. Up to the time of the
+second teething, at the age of seven, the human body has a mission to
+perform for itself, which is essentially different from the missions
+of all the other life-epochs. The physical organs must form themselves
+into certain shapes during this time; then structural proportions must
+take definite directions and tendencies. Later on growth takes place,
+but this growth in all future time proceeds on the bases of the shapes
+which were in process of formation until the time mentioned. If normal
+shapes have been forming themselves, normal shapes will afterwards
+grow, and conversely from abnormal bases will proceed abnormal results.
+One cannot make amends in all the succeeding years for that which, as
+guardian, one has neglected during the first seven years. As the right
+environment for the physical human body is provided by Nature, before
+birth, so after birth it is the duty of the guardian to provide it.
+Only this correct physical environment influences the child in such a
+way that his physical organs mould themselves into the normal forms.
+
+There are two magic words which epitomise the relation which is
+formed between the child and its environment. These are: Imitation
+and Example. Aristotle, the Greek philosopher, called man the most
+imitative of animals, and for no other period of life is this more
+applicable than for the age of childhood up to the time of the second
+teething. The child imitates whatever takes place in its physical
+environment, and in the imitation his physical organs mould themselves
+into the forms which then remain to them. The term physical environment
+is to be taken in the widest sense imaginable. To it belongs not only
+that which takes place materially round the child, but everything that
+is enacted in his surroundings, everything that may be observed by his
+senses, everything that from all points of physical space can influence
+his spiritual forces. To it also belong all actions, moral or immoral,
+sensible or foolish, that the child may see.
+
+It is not by moral texts, nor by rational precepts, but by what is
+done visibly before the child by the grown-up people around him, that
+he is influenced in the manner indicated. Instruction produces effects
+only upon the etheric body, not upon the physical, and up to the
+age of seven the etheric body is surrounded by a protective etheric
+shell, just as the physical body until physical birth is surrounded
+by the body of the mother. That which ought to be developed in this
+etheric body in the way of ideas, habits, memory, etc., before the
+age of seven, must develop itself “spontaneously,” in the same way
+as the eyes and ears develop themselves in the womb of the mother
+without the influence of the external light. It is written in an
+excellent educational book, Jean Paul’s _Levana_ or _Pedagogics_, that
+a world-traveller learns more from his nurse in his early years than
+in all of his travels put together. This is undoubtedly true, but
+the child does not learn by instruction, but by imitation. And his
+physical organs form themselves through the influence of his physical
+surroundings. A healthy vision is formed when the right colors and
+conditions of light are brought into the child’s environment, and the
+physical foundations for a healthy moral nature are formed in the brain
+and in the circulation of the blood, when the child sees moral things
+in his environment. When the child, up to the age of seven, sees only
+foolish actions taking place around him, his brain assumes such forms
+as to make him also, in later life, capable only of foolishness.
+
+As the muscles of the hand grow strong and powerful when they do work
+suitable for them, so the brain and the other organs of the physical
+human body will be directed towards the right path, if they receive
+the right impressions from their environment. An example will best
+illustrate the point in question. A doll can be made out of an old
+piece of cloth, by making two corners serve for arms, two for legs and
+a knot for the head, with the eyes, nose and mouth painted in ink—or
+a so-called “beautiful” doll can be bought with real hair and painted
+cheeks, and given to the child. The latter, it is hardly necessary to
+say, is really horrible, and is calculated to ruin the child’s sound
+aesthetic taste for life. Here the question of education is quite a
+different one. If the child has the rag-doll to look at, it has to
+complete out of its own imagination the impression of a human being
+which the doll is intended to convey. This work of the imagination
+helps to build up the forms of the brain, so that it opens up as the
+muscles of the hand expand 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 it were, stunted and dried up, instead
+of expanding itself. If people could look into the brain after the
+manner of the occultist and see it building itself up into forms, they
+would certainly only give their children that kind of plaything which
+is really able to stimulate the creative powers of the brain. All toys
+that are only composed of dead mathematical forms have a desolating
+and deadening effect on the child’s formative powers, whilst on the
+other hand everything that stimulates the perception of something
+living tends to influence in the right direction. Our materialistic
+age produces but few good toys—such for instance as that in which two
+movable pieces of wood are made to represent two smiths facing one
+another and hammering at some object. Such things may still be bought
+in the country. Very good also are those picture books in which the
+figures are made to be pulled by strings, thus enabling the child to
+transform the dead picture into a representation of action. All this
+produces an inner activity of the organs, and out of this activity the
+right form of the organs builds itself up.
+
+Of course these things can only just be indicated here, but in the
+future occult science will be called upon to point out that which in
+each particular case is necessary, and this it is able to do. For it
+is not an empty abstraction, but a body of vital facts quite able to
+furnish the guiding-lines for practical matters.
+
+One or two further examples will serve as illustrations. According
+to occult science a so-called nervous excitable child should be
+treated differently from a lethargic and inactive one, with regard to
+its surroundings. Everything must be taken into consideration, from
+the color of the room and the various objects by which the child
+is generally surrounded, to the color of the clothes in which it is
+dressed. One may often do the wrong thing, unless willing to be guided
+by occult science, for a materialistic tendency will in many cases hit
+on just the opposite of what is right. An excitable child should be
+clothed and surrounded with red or reddish-yellow colors, whilst for
+the opposite type of child, blue or bluish-green should be selected.
+For, in accordance with the color used outwardly is the complementary
+color produced inwardly. Thus, for instance, green is produced by red;
+orange-yellow by blue, and of this one may easily be convinced by
+looking for a time on a spot of a particular color and then quickly
+directing the eyes to a white surface. This complementary color is
+produced by the physical organs of the child, and in turn reacts upon
+the corresponding organic structures necessary to the child. Red in
+the environment of an excitable child produces inwardly the green
+complementary picture. The activity thus produced by the sensation of
+green has a calming effect and the organs take upon themselves the
+tendency to composure.
+
+One rule must invariably be taken into consideration at this period
+of life—that the physical body has to create for itself the standard
+of what is suitable to it. It does this through the corresponding
+development of desire. Generally speaking it may be said that the
+healthy physical body desires only what is good for it. And as long
+as it is a question only of the physical body of the growing child,
+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 the physical forms of the organs, in the best way.
+
+A very great error may be committed in this direction by not placing
+the child in the suitable physical conditions with regard to its
+environment. This can especially be the case with regard to the
+instinct of nourishment. The child can be overfed with things that
+make him completely lose healthy instincts of nourishment, whilst
+through correct feeding they can be preserved for him so fully, that
+he will ask (even to a glass of water) for that which under given
+circumstances is good for him, and will refuse anything that may be
+harmful. When occult science is called upon to construct a system of
+education, it will be able to specify, even to the particular articles
+of nourishment and table luxuries, all that has here to be considered.
+For it is a practical teaching, applicable to life, and no mere
+colorless theory—as indeed one might suppose, from the mistakes of many
+Theosophists of today.
+
+Among the forces therefore which affect the physical organs by
+moulding them, must be included an element of joy with and amid
+the surroundings. Let the guardian be cheerful of countenance, and
+above all things let there be true and not artificial love—a love
+that flowing warmly through the physical environment, as it were,
+incubates, in the true sense of the word, the forms of the physical
+organs.
+
+When within such an atmosphere of love, the imitation of healthy models
+is possible, the child is in his right element. Special attention
+should therefore be given that nothing may happen in the child’s
+environment that he should not imitate. Nothing should be done that
+would necessitate saying to the child “You must not do that.” Of the
+way in which the child tries to imitate, one may be convinced by
+observing how it can copy written letters long before it can understand
+them. It is indeed an advisable thing for the child to copy the written
+characters first, and then later to learn their meaning. For imitation
+belongs to the developing stage of the physical body, whilst the
+mind responds to the etheric body, and this latter ought only to be
+influenced after the time of the second teeth, when its outer etheric
+covering is gone. Especially should the learning of speech by means of
+imitation take place in these years. For _by hearing_ the child best
+learns to speak. All rules and artificial teaching can do no good at
+all.
+
+In the early years of childhood it is especially important that such
+means of education as, for instance, songs for children should make
+as beautiful a rhythmic impression on the senses as possible. The
+importance lies in the beautiful sound rather than in the sense. The
+more invigorating the effect which anything can have upon the eye and
+ear, the better it is. The power of building up the organs which lies
+in dancing movements when put to a musical rhythm, for example, must
+not be under-estimated.
+
+With the change of teeth the etheric body throws off its outer
+covering, and then the time begins in which the training of the etheric
+body may be carried on from without. One must be clear as to what it is
+that can influence the etheric body in this 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 the etheric body by
+pictures, by example, by regulated guidance of the imagination. Just
+as the child, until it has reached the age of seven, ought to be given
+a physical model which it can imitate, so too, in the environment of
+the developing child, between the period of the second teeth and that
+of puberty, everything should be brought into play that possesses an
+inner sense and value upon which the child may direct his attention.
+All that conduces to thought, all that works through image and parable,
+has now its rightful place.
+
+The etheric body develops its power when a well regulated imagination
+is directed upon that which it can unravel or extract for its guidance
+from living images and parables, or from such as are addressed to the
+spirit. It is _concrete_ and not _abstract_ ideas that can rightly
+influence the growing body—ideas that are spiritually rather than
+materially concrete. A spiritual standpoint is the right means of
+education during these years. It is therefore of paramount importance
+that the youth at this period has around him in his guardians
+themselves personalities through whose points of view the desirable
+intellectual and moral powers may be awakened in him.
+
+As “imitation” and “example” are the magic words for the training of
+children in their early years, so for the years now in question the
+corresponding words are “hero-worship” and “authority.” Natural and
+not forced authority must supply the immediate spiritual standpoint,
+with the help of which the youth forms for himself conscience, habits
+and inclinations, brings his temperament into regulated paths, and
+wins his own outlook on this world. The beautiful words of the poet:
+“Everyone must choose his own hero, in whose steps he may find the way
+to Olympus,” are of special value with regard to this epoch of life.
+
+Veneration and reverence are powers that assist the etheric body to
+grow in the right way. And he to whom it is impossible, during this
+period, to look up to anyone with unlimited reverence, will have to
+suffer on that account for the rest of his life. When this veneration
+is missing, the vital forces of the etheric body are checked. Picture
+to yourself the following in its effect on the youthful disposition:
+a boy of eight years of age is told of a person highly esteemed. All
+that he hears about him fills him with holy awe. The day draws near on
+which he is to see this honored person for the first time. A profound
+reverence overcomes him when he hears the bell-ring at the door, behind
+which the object of his veneration is to become visible. The beautiful
+feelings which are produced by such an experience, belong to the
+lasting acquisitions of life. And _that_ man is fortunate, who not only
+during the happy moments of life, but continuously, is able to look up
+to his teachers and instructors as to his natural authorities.
+
+To these living authorities, to these embodiments of moral and
+intellectual power, must be added the authorities perceived of the
+spirit. The grand examples of history, the tales of model men and
+women, must fix the conscience and the intellectual tendency—and not
+abstract moral truths, which can only do their right work, when, at the
+age of puberty, the astral body is freed from its astral covering.
+
+One ought especially to guide the teaching of history into courses
+determined by such points of view. Before the time of the second teeth,
+the stories, fairy tales, etc., which are told to the child, can only
+have for their aim, joy, recreation, and pleasure.
+
+After this time it will be necessary to use forethought concerning
+the matter that is to be related, so that pictures of life, such as
+he can beneficially emulate, may be set before the soul of the young
+person. It must not be overlooked that bad habits can be ousted by
+pictures correspondingly repulsive. Warnings against such bad habits
+and tendencies are at best of little avail, but if one were to let the
+living picture of a bad man affect the youthful imagination, explaining
+the result to which the tendency in question leads, one would do much
+toward its extermination.
+
+One thing to bear always in mind is, that it is not abstract
+representations that influence the developing etheric body, but living
+pictures in their spiritual clearness, and, of course, these latter
+must be applied with the utmost tact, for otherwise the opposite to
+what is desired will be the result. In the matter of stories it is
+always a question of the way in which they are told. The verbal
+narration of a tale can therefore not be successfully replaced by a
+reading of it.
+
+During the time between the second teeth and puberty, the
+spiritually pictorial, or, as one might also call it, the symbolical
+representation, ought to be considered in yet another way. It is
+necessary that the young person should learn to know the secrets of
+nature, the laws of life, as far as possible through symbols and not by
+the means of dry and intellectual ideas. Allegories about the spiritual
+relation of things ought so to reach the soul that the law and order of
+existence underlying the allegories is rather perceived and divined,
+than grasped by the means of intellectual ideas. The saying that “all
+things transient are only symbols” ought to form an all-important
+motto for the education during this period. It is very important for
+a person to receive the secrets of nature in allegories before they
+appear to his soul in the form of natural laws, etc. An example will
+make this clear. Supposing one wished to speak to a young person of the
+immortality of the soul, of its going forth from the body, one might
+as an instance make the comparison of the butterfly emerging from the
+chrysalis. As the butterfly comes forth from the chrysalis, so the soul
+comes forth from the shell of the body after death. No one who has not
+previously received them by means of some such image, will adequately
+grasp the right facts in the abstract ideas. For by such a simile one
+speaks not only to the intellect, but also to the sensations and
+feelings, to the whole soul. The youth having gone through all this,
+approaches the matter in quite a different attitude of mind when it
+is given to him later in intellectual conceptions. Indeed the man who
+cannot first approach the riddle of existence with this feeling is much
+to be pitied. It is necessary that the teacher should have similes at
+his disposal for all natural laws and secrets of the world.
+
+In this matter it is quite clear what an enriching effect occult
+science must have upon practical life. Any one constructing from a
+materialistic and intellectual mode of representation, similes for
+himself and then propounding them to young people, will usually make
+but little impression upon them. For such a person ought first to
+puzzle out the similes himself with all his mental capacities. Those
+similes which one has not first applied for oneself, do not have a
+convincing effect on those to whom they are imparted. When one talks to
+somebody in parables, then he is not only influenced by what one says
+or shows, but there passes a fine spiritual stream from the speaker to
+the hearer. Unless the speaker himself has an ardent feeling of belief
+in his similes, he will make no impression on the one to whom he gives
+them. In order to create a right influence, one must believe in one’s
+similes oneself as if in realities; and that can only be done when one
+possesses the mystical tendency, and when the similes themselves are
+born of occult science. The real occultist does not need to worry
+about the above-mentioned simile of the soul going forth from the
+body, because for him it is a truth. To him the butterfly evolving
+from the chrysalis represents the same experience on a lower stage of
+nature’s existence as the going forth of the soul from the body at a
+higher stage development. He believes in it with all his might, and
+this belief flows forth as if in invisible streams from the speaker
+to the listener, and inspires conviction. Direct life-streams then
+flow forth from teacher to pupil. But for this end it is necessary
+for the teacher to draw from the full source of occult science; it is
+necessary that his word and all that goes forth from him, should be
+clothed with feeling, warmth and glowing emotion from the true occult
+view of life. For this reveals a magnificent perspective of the whole
+subject of education. Once the latter allows itself to be enriched from
+the life source of occult science, it will itself become permeated
+with a profound vitality. It will give up groping in the dark, so
+common in this particular domain of thought. All educational methods,
+all educational sciences, that do not continually receive a supply of
+fresh sap from such roots, are dried up and dead. For all world-secrets
+occult science has fitting similes, similes not rising from the mind of
+man but drawn from the essence of things, having been laid down as a
+basis by the forces of the world at their creation. Occult science must
+therefore be the basis for any system of education.
+
+       *       *       *       *       *
+
+A power of the soul to which particular attention ought to be given at
+this period of development is that of memory. For the cultivation of
+the memory is connected with the transformation of the etheric body.
+This has its effect in the fact that precisely during the time between
+the coming of the second teeth and that of puberty it becomes free,
+so that this is also the period in which the further development of
+the memory should be looked after from outside. The memory will be
+permanently of less value to the person in question than it might have
+been, if at this period what is necessary to it is neglected. That
+which has thus been neglected cannot afterwards be retrieved.
+
+An intellectual and materialistic way of thinking is liable to bring
+about many mistakes in this direction. A system of education arising
+from this way of thinking is easily prejudiced against that which is
+acquired merely by the memory. It will not tire at times of directing
+itself with the greatest ardor against the mere training of the memory,
+and rather makes use of the most ingenious methods that the young
+person may not mechanically absorb what he does not really understand.
+An opinion merely intellectual and materialistic is so easily persuaded
+that there is no means of penetrating into things except by abstract
+ideas; it is only with difficulty that thinkers of this kind come to
+the conclusion that the other subjective powers are at least just as
+necessary to the comprehension of things, as the intellect itself. It
+is not merely a figure of speech to say that one can understand just as
+well with the feelings, the emotions, the mind, as with the intellect.
+Ideas are only one of the means by which to understand the things of
+this world, and only to materialists do they appear the only means.
+There are, of course, many people who do not imagine that they are
+materialists, but who nevertheless consider an intellectual conception
+to be the only means of comprehension. Such men profess perhaps to hold
+an idealistic, perhaps even a spiritual conception of the world and
+life. But the attitude of their souls toward both is materialistic.
+For the intellect is, as a matter of fact, the soul’s instrument for
+the comprehension of material things.
+
+And here, concerning the deeper foundations of the understanding, let
+us quote from that excellent educational book, by Jean Paul already
+mentioned—a work containing generally golden ideas concerning education
+and deserving of much more consideration than at present it receives.
+It is of much more value to the guardian than many of the writings
+on these lines that enjoy the highest repute. The passage under
+consideration runs thus:
+
+“Do not be afraid of unintelligibility, even if it be of whole
+sentences; your look and the manner of your expression, added to the
+eager desire to understand, elucidates the one half, and with this,
+and in due time, the other half also. For with children, as with the
+Chinese and with men of the world, the manner of pronunciation is half
+the language. Bear in mind, that they understand their language as well
+as we understand Greek or any other foreign tongue before learning to
+speak it. Trust to the deciphering of time and to association. A child
+of five years of age understands indeed the words “yet,” “truly,” “on
+the contrary,” “of course”; but for a definition of them one must go
+not to the child, but to the father! The little word “but” reveals a
+small philosopher. If the eight-year-old child with his growing power
+of speech is understood by a child of three, why should you then
+confine your language to his babbling? Always speak several years in
+advance (for in books genius speaks to us centuries in advance); with
+the child of a year, speak as if it were two, with the child of two as
+if it were six, for the difference of growth may diminish in inverse
+proportion to the years. Generally speaking, all learning is apt to be
+too much ascribed to the credit of the teacher—therefore the teacher
+ought to bear in mind that the child possesses half his world, namely,
+the spiritual (such as his moral and metaphysical ideas), already
+complete and taught within himself, and that therefore a language
+composed only of concrete images can never impart spiritual ideas,
+but can only light them up. The joy and assurance used in speaking
+to children ought to be given as if the assurance and joy came from
+themselves. We can learn speech from them, just as we teach them by
+means of speech; by means of bold and yet correct word-painting, such
+as for instance I have heard spoken by children of three and four years
+of age: ‘leg-fish’ for otter; ‘pig-iron’ for the fork used in eating
+bacon; ‘the air-mouse’ (unquestionably superior to our word ‘bat’) and
+so on.”
+
+It is true that this passage refers to the understanding (before the
+intellectual comprehension) as exercised in another sphere than that of
+which we are now speaking, but for this also, the words of Jean Paul
+have an important meaning. Just as the child receives into his soul’s
+organism the construction of speech, without making use of the laws
+of grammatical structure with intellectual comprehension, so too,
+for the cultivation of his memory, the youth ought to learn things
+of which he will not until later acquire an actual understanding.
+That which has been acquired in this period of life, at first in a
+purely mechanical way, is best put into ideas, afterwards, just as
+one learns more easily the rules of a language when one can already
+speak it. All the talk of work learned by rote and not understood is
+nothing more than a materialistic prejudice. For instance, the youth
+needs only to acquire by a few examples the most necessary rules of
+multiplication, for which the fingers are far better suited than an
+abacus, and then to learn fully, by rote, the multiplication table.
+If one so proceeds, one takes into account the nature of the growing
+child. But a mistake may be made with regard to this, if, during the
+time that the memory is forming itself, too much is demanded of the
+intellect. The intellect being a power of the soul, and only born at
+the time of puberty, ought not to receive an outward influence before
+this period. Until the time of puberty, the youth should assimilate
+into the memory treasures over which mankind has meditated; later on
+it is time to permeate with ideas that which has been impressed upon
+his memory. A man ought therefore not to retain merely what he has
+understood, but he ought now to understand the things that he knows;
+that is to say, the things of which he has already taken possession by
+means of the memory, just as the child does, when learning to speak.
+This applies to a wider sphere. At first, assimilation of historical
+events by mere rote, then comprehension of the same by means of ideas.
+At first, a good impression upon the memory of geographical data, then
+an understanding of the relationship of each thing with the rest, etc.
+In certain respects all comprehension through ideas should be done by
+means of the stored treasures of the memory. The more the youth already
+knows through the memory before he comes to comprehension, the better
+it is. It is hardly necessary to explain that all this applies only to
+the period, of which we are speaking, and not to any later period. If
+one learns a subject in later life, either by going over it again, or
+in any other way, the opposite process to that here described might be
+correct and desirable, although even then a great deal depends upon the
+particular spiritual nature of the student. But at the time of life of
+which we have already spoken the spirit must not be parched by being
+overcrowded with intellectual ideas.
+
+It is also true that teaching by mere sense-objects, if carried too
+far, is the result of a materialistic view of life. At this age
+every idea must be spiritualised. One ought not, for instance, to be
+satisfied with merely producing a sense-impression of a plant, a grain
+of seed, or a blossom. Everything should seem as an allegory of the
+spiritual. A grain of seed is, in truth, not merely what it appears
+to the eye. Invisibly the whole new plant inhabits it, and that such
+a thing is more than what the sense perceives, must be absolutely
+realised with the perception, the imagination, and the feelings. The
+mysterious presence of latent existence must really be felt. Nor can it
+be objected that such a proceeding would weaken the perception of pure
+sense; on the contrary, by a persistent adherence to sense perceptions
+alone, Truth itself would be the loser. For the complete reality of a
+thing exists in Spirit and in Matter, and accurate observations can
+be no less carefully carried out if one brings to the study not only
+the physical senses, but also the spiritual faculties. If people could
+only perceive, as the Occultist is able to, how both body and soul
+are spoiled by mere object-teaching, they would not then lay so much
+stress upon it. Of what value is it from the highest point of view,
+if young people are shown all kinds of physical experiments in the
+mineral, vegetable and animal worlds, if with such a study one does
+not suggest the application of the sense allegory to the feeling of
+spiritual mystery? Certainly a materialistic mind will not be able to
+make anything of what has here been said, and of that the Occultist is
+only too conscious. Yet it is also clear to him that a really practical
+method of education can never proceed from the materialistic mind. So
+practical does such a mind imagine itself, and yet so unpractical is it
+in reality, when it is a matter of considering life vitally. Opposed to
+the true reality, materialistic opinions seem only fantastic, while
+to the materialist, the interpretations of occult science must, of
+necessity, appear equally fantastic. Doubtless, too, there will remain
+many obstacles which must be overcome before the fundamental teachings
+of occult science, arising from life itself, will permeate the art of
+education. But that is to be expected, for at present these truths are
+strange to many; nevertheless, if they be really the truth, they will
+incorporate themselves into all culture.
+
+Only through the sure conviction that they are the only educational
+means by which to work upon young people, can the teacher always find
+the right way to deal correctly with each individual case. Thus, he
+must know how the individual powers of the soul —such as thinking,
+feeling and willing—ought to be treated, and how their development may
+react upon the etheric body; while this itself, between the period when
+the second teeth appear and that of puberty, can be perfectly moulded
+by outside influences.
+
+The foundations for the development of a healthy and powerful will can
+be laid by the right management, during the first seven years, of those
+fundamental principles of education which have already been considered.
+For such a will must have for its support the fully developed form of
+the physical body. From the period of the second teething it begins
+to be a matter of making the etheric body, which is now developing,
+supply those powers to the physical body by which it can solidify its
+form and make itself firm. That which makes the most vivid impression
+upon the etheric body also reacts most forcibly upon the strengthening
+of the physical. And the strongest impulses are evoked in the etheric
+body through those perceptions and ideas by which a person feels and
+experiences his own relation to the everlasting Universe, that is
+to say, through religious experiences. The will, and along with it,
+the character, of a person will never develop healthily if he cannot
+experience at this epoch of life, profound religious impulses. The
+result of the uniform organisation of the will is that the person feels
+himself to be an organic fragment of the whole world. If the person
+does not feel himself to be indissolubly connected with a Supreme
+Spirit, then must the will and character remain unstable, discordant
+and unhealthy.
+
+The emotional nature is developed in the right direction by means of
+the allegories and sense-pictures already described, and especially by
+all which, whether from history or from other sources, presents to us
+the figures of persons with character. An absorption in the mysteries
+and beauties of Nature is also of importance in the upbuilding of the
+emotional world. And here it is particularly well to consider the
+culture of the sense of beauty, and the awakening of the feeling for
+what is artistic. Music should supply that rhythm to the etheric body
+which then enables it to perceive in everything the rhythm otherwise
+concealed. A young person will be deprived of much in all his after
+life, who does not receive at this period the benefit of cultivating
+the musical sense. To him in whom this sense is altogether lacking,
+a certain aspect of the Universe must remain hidden. Nor should,
+however, the other arts be, by any means neglected. The awakening of
+the sense for architectural form, as also for plastic shape, for line,
+design and harmony of color—not one of these ought to be omitted in
+the plan of education. So simply, perhaps, might all this be done,
+under special circumstances, that the objection that circumstances
+allow of no development at all in this direction can never be valid.
+One can do much with the simplest means, if the right sense in this
+direction prevails in the teacher himself. The joy of life, the love
+for existence, the strength to work—all these arise for the whole
+being, out of the cultivation of the sense of beauty and art. And the
+relations of man to man—how ennobled and how beautiful will they become
+through this sense! The moral sense, which will, at this period, be
+developed by pictures of life and by standard authorities, will also
+gain a certain stability if, through the sense of beauty, the good is
+recognized as beautiful and the bad as ugly.
+
+Thought in its own shape, as an inner life of distilled ideas, must,
+at the period in question, be kept in the background. It must develop
+spontaneously, as it were, uninfluenced from without, while the soul
+is nourished by means of similes and pictures representing life and
+the mysteries of nature. Thus, in the midst of the other experiences
+of the soul between the seventh year and the time of puberty, thought
+must grow and the faculty for judgment be matured, so that after a
+successful puberty the person becomes capable of forming his own
+opinions concerning the matters of life and knowledge, with complete
+independence. Indeed, the less one works directly upon the critical
+faculty, and the more one works indirectly through the development
+of the other spiritual powers, the better will it be for the whole
+after-life of the person concerned.
+
+Occult science lays down the principles, not only for the spiritual
+side of education, but also for the purely physical. Thus, to give
+a characteristic example, let us consider gymnastics and children’s
+games. Just as love and joy must permeate the environment during the
+first years of childhood, so too the growing etheric body must be
+taught really to experience from bodily exercise a feeling of its own
+expansion, of its ever increasing strength. For instance gymnastic
+exercises ought to be so carried out that with every movement, with
+every step, the feeling rises in the inner self of the boy or girl:
+“I feel increasing power within me.” And this feeling should manifest
+itself within as a healthy delight, as a sensation of pleasure. For
+the devising of gymnastic exercises, in this sense, it is of course
+necessary to possess more than a merely intellectual knowledge of
+the human body, anatomically and physiologically. It is necessary to
+possess a close intuitive and sympathetic knowledge of the relation
+of joy and comfort to the postures and movements of the human body.
+The formulator of such exercises ought himself to experience how
+one movement or posture of the limbs will produce a pleasant and
+comfortable sensation, but another a loss of strength, and so forth. A
+belief that gymnastics and bodily exercises can be cultivated in this
+direction is one that can only be supplied to the educator by occult
+science, or, above all, by a mind sympathetic to such thought. One
+does not even require the power of vision in the spiritual worlds,
+but only the inclination to apply to life what has been given out by
+occultism. If, especially in such practical departments as this of
+education, occult knowledge were applied, then all the useless talk of
+how this knowledge has yet to be proved would straightway cease. For
+to him who should rightly apply it, this knowledge would itself be a
+proof through the whole of life by making him healthy and strong. By
+such means he would perceive, through and through, that it is true in
+actual practice, and this he would find a better proof than any manner
+of “logical” and so-called “scientific” reasons. One can best know
+spiritual truths by their fruits, and not through a pretended proof,
+however scientific, for such could hardly be anything more than a
+logical skirmishing.
+
+At puberty the astral body is first born. With the free outward
+development which follows, all that which is unfolded by the world
+of externalised perceptions, by one’s judgment and the unfettered
+understanding, will first rush inward upon the soul. It has already
+been mentioned that these faculties of the soul, hitherto uninfluenced
+from within, ought to be developed by the right management of
+educational means, just as unconsciously as the eyes and ears evolve
+themselves in the womb. But with puberty the time has arrived when the
+person is ready to form his own judgment concerning the things which
+he has hitherto learned. No greater injury can be inflicted on any one
+than by too soon awakening within him his own judgment. One should
+only judge when one has already stored up the necessary qualifications
+for judging and comparing. If, before this, one creates one’s own
+independent opinions, then these will have no sure foundations. All
+one-sidedness in life, all dreary “confessions of faith” which are
+based upon a few mere scraps of knowledge, and the desire to judge from
+these human conceptions that have been approved through long ages of
+time, rest upon just such mistakes in education. Before qualified to
+think, one must place before oneself, as a warning, what others have
+thought. There is no sound thinking which has not been preceded by a
+sound perception of the truth supported by obvious authority. If one
+wishes to follow out these principles of education, one must not allow
+people, at too early an age, to fancy themselves able to judge, for in
+avoiding this, one will leave them the possibility of allowing life
+to work upon them from every side, and without prejudice. For by one
+such judgment, which is not founded on the precious basis of spiritual
+treasures, he who makes it will have placed a stumbling-block in the
+path of his life. For if one has pronounced a judgment on any subject,
+one will always be influenced by having done so; one will no longer
+regard an experience as one might have regarded it, if one had not
+erected an opinion which is henceforth intertwined with the subject
+in question. In young people the disposition to learn first and then
+to judge, should be present. That which the intellect has to say of
+a certain subject ought only to be said when all the other powers of
+soul have spoken; before that the intellect ought only to play the
+part of mediator. It should only serve to lay hold of what is seen and
+felt, to apprehend it as it there exists, without allowing the unripe
+judgment to take possession of the matter. Therefore the youth ought
+to be shielded from all the theories concerning a thing, before the
+above-mentioned age, and it should be especially emphasized that he
+should face the experiences of life in order to admit them into his
+soul. A growing individual can certainly be made acquainted with what
+people have thought concerning this or that, but one should avoid
+letting him form opinions which arise from a premature judgment. He
+should receive opinions with the feelings, without deciding at once for
+one view or the other, not attaching himself to a party, but thinking,
+as he listens: “One has said this, and the other that.” Before all
+things a large measure of tact is necessary in the cultivation of
+this sense by teachers and guardians, but occult knowledge is exactly
+calculated to supply such tact.
+
+It has only been possible to develop here a few aspects of education
+in the light of Occultism, but it has only been intended to give a
+hint as to what problems of civilisation this philosophy will have to
+solve. Whether it can do so depends on whether the inclination for such
+a way of thinking henceforth broadens out in ever widening circles.
+In order that this may take place, two things are necessary: first,
+that people should abandon their prejudice against Occultism. He who
+will truly associate himself with it, will soon see that it is not
+the fantastical trash which so many today imagine it to be. This is
+not intended as a reproach to such people, for everything which our
+time offers as a means of education must, at first, engender the view
+that occultists are fantastics and dreamers. On the surface any other
+view is hardly possible, for there appears to be the most complete
+diversity between what is known as Occult Science or Theosophy, and all
+that the culture of the present day suggests as the principles for a
+healthy view of life. Only a deeper consideration reveals to us how
+entirely in opposition the views of the present must remain without
+these principles of occult science—how, indeed, they themselves call
+out these very principles and in the long run cannot remain without
+them. The second thing that is necessary is connected with the sound
+development of Theosophy itself. Life will only welcome Theosophy, if
+in theosophical circles the knowledge is made to permeate everywhere
+that it is important to make these teachings bear fruit in the widest
+manner for all conditions of life, and not merely to theorize about
+them. Otherwise people will continue to look upon Theosophy as a kind
+of religious sectarianism, only fit for some fanatical enthusiasts. But
+if it performs positive useful spiritual work, then the theosophical
+movement cannot, in the long run, be refused an intelligent hearing.
+
+FOOTNOTES
+
+[1] “_The Way of Initiation_,” or How to Attain Knowledge of the Higher
+Worlds,“ by Rudolph Steiner, Ph.D., with a Foreword by Annie Besant,
+and some biographical Notes of the author by Edouard Schuré. Second
+edition, 237 pages, cloth, crown 8vo, 3/10 post free.
+
+“_Initiation and its Results._” A sequel to “The Way of Initiation.”
+Second edition. 3/9 post free. To be obtained from the Theosophical
+Publishing Society, 161 New Bond Street, London, W.
+
+
+[2] This distinction is important, for the ideas of the present time
+with regard to this subject are rather inaccurate. The difference
+between the vegetable and the creature gifted with the power of
+sensation is completely lost sight of, because the essential
+characteristic of sensibility is not clearly defined. When a being (or
+an object) responds to an exterior impression by showing any effect
+whatever, it is inaccurate to conclude that this impression has been
+felt. To bear out this conclusion the impression must be experienced
+inwardly, that is to say, the outside stimulus must produce a kind
+of interior reflection. The great progress of natural science, which
+a true Theosophist must sincerely admire, has thrown our abstract
+vocabulary into confusion. Some of our biologists are ignorant of the
+characteristics of sensibility, and thus accredit it to beings who are
+devoid of it. Sensibility such as is comprehended by those biologists,
+can, it is true, be attributed to organisms deprived of it. But what is
+understood by Theosophy as sensibility is a totally different quality.
+
+[3] A distinction must be made between the conscious inner life of the
+astral body and the perception of this life by outward clairvoyant
+observation. Here this latter perception by a trained clairvoyant is
+intended.
+
+
+[4] The reader need not object to the technical term “Body of the
+ego,” because there is nothing of gross physical matter meant by it,
+but occult science being forced to employ the vocabulary of ordinary
+language, the words applied to Theosophy ought from the outset to be
+taken in a spiritual sense.
+
+
+[5] The terms “Spirit-Self”, “Life-Spirit” and “Spirit-Man” need not
+mystify the reader; they stand for those transmutations of our grosser
+bodies which are the results of conscious effort and pure aspirations;
+they form, in other words, the Higher Trinity, called in Eastern
+terminology: Manas, Buddhi and Atma, respectively. (Trans.)
+
+[6] Were these affirmations to be wrongly interpreted, the objection
+might be raised that a child before cutting his second teeth is not
+deprived of memory, and that before reaching the age of puberty, he
+possesses the inherent faculties of the astral body. It must not be
+forgotten that the etheric and astral bodies are in existence from the
+moment of physical birth, although surrounded by the protecting shell
+described. It is precisely this envelope, protecting the etheric body,
+which permits of a remarkably good memory before the cutting of the
+second teeth. The existence of physical eyes in the embryonic being,
+concealed in the womb of the mother, is analogous. And in the same way
+that the physical eyes sheltered from all external influence do not
+owe their development to the physical sunlight, so also education from
+without should not intervene before the cutting of the second teeth in
+the training of the memory. Very much to the contrary, the spontaneous
+growth of the memory will be noticeable, provided there is food for it
+within reach, and no attempt be made to train it by means of exterior
+methods.
+
+This observation applies equally to the qualities belonging to the
+astral body before puberty. Provision should be made for their
+training, but bearing in mind that this body is still encompassed by a
+protecting shell. It is something wholly different to take care of the
+germs which are in process of development within the astral body before
+puberty and to expose the freed astral body _after_ puberty to what
+it can assimilate in the outer world, _without_ the protecting shell.
+This distinction is certainly very subtle, but without its careful
+consideration the whole significance of education cannot be understood.
+
+       *       *       *       *       *
+
+Transcriber's Notes
+
+Obvious typographical errors have been silently corrected. All other
+spelling and punctuation remains unchanged.
+
+The half title immediately before the title page has been removed.
+
+Italics are represented thus _italic_.
+
+
+
+
+
+End of Project Gutenberg's The Education of Children, by Rudolf Steiner
+
+*** END OF THE PROJECT GUTENBERG EBOOK 55586 ***
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-The Project Gutenberg EBook of The Education of Children, by Rudolf Steiner

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-to check the laws of the country where you are located before using this ebook.

-

-Title: The Education of Children

-       From the standpoint of theosophy

-

-Author: Rudolf Steiner

-

-Release Date: September 20, 2017 [EBook #55586]

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-Language: English

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-Character set encoding: UTF-8

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-*** START OF THIS PROJECT GUTENBERG EBOOK THE EDUCATION OF CHILDREN ***

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-

-

-

-<h1>

-THE EDUCATION<br />

-OF CHILDREN</h1>

-

-

-<p class="center"><small>FROM THE STANDPOINT<br />

-OF THEOSOPHY</small></p>

-

-<p class="center"><span class="xs">BY</span><br />

-RUDOLF STEINER<br />

-<span class="xs">PH. D. (<span class="smcap">VIENNA</span>)</span></p>

-

-<p class="center"><span class="xs">AUTHORIZED TRANSLATION<br />

-FROM THE SECOND GERMAN EDITION</span></p>

-

-<div class="figcenter" >

-<img src="images/col1.jpg" alt="Colophon" />

-</div>

-

-

-<p class="center"><small>AMERICAN EDITION</small></p>

-

-<p class="center"><i><small>THE RAJPUT PRESS</small>.</i></p>

-

-<div class="figcenter">

-<img src="images/col2.jpg" alt="Colophon" />

-</div>

-

-<p class="center"><small><i>CHICAGO.</i><br />

-

-1911</small>

-</p>

-

-

-

-

-<p class="center spaced">

-<small>COPYRIGHT 1911, <span class="smcap">BY</span> WELLER VAN HOOK, IN THE<br />

-UNITED STATES OF AMERICA</small></p>

-

-<blockquote>

-

-<p><small>IN VIEW OF THE MANY UNAUTHORIZED TRANSLATIONS

-OF DR. RUDOLF STEINER’S WORKS, THE

-PUBLISHER BEGS TO GIVE NOTICE THAT ALL

-AUTHORISED EDITIONS, ISSUED UNDER THE

-EDITORSHIP OF MR. MAX GYSI, BEAR THE SYMBOL

-OVERLEAF (CROSS IN PENTAGRAM).</small></p></blockquote>

-

-<p class="center space-above">

-MAX GYSI, Editor,<br />

-“Adyar,” Park Drive,<br />

-Hampstead, London, N. W.</p>

-

-<hr class="chap" />

-<div class="chapter"></div>

-

-

-<h2><a name="THE" id="THE">THE<br />

-EDUCATION OF CHILDREN</a><br />

-

-<span class="xs">FROM THE STANDPOINT OF THEOSOPHY</span></h2>

-

-<p class="center"><span class="xs">(TRANSLATED BY W. B.)</span></p>

-

-

-<p>Present day life calls into question

-many things which man has

-inherited from his ancestors

-hence the numberless questions

-of the day, as for example: the

-Social Problem, the Woman’s

-Movement, Education and School

-Questions, Law Reform, Hygiene,

-Sanitation, and so forth. We try

-to grapple with these questions in

-manifold ways. The number of

-those who bring forward this or

-that remedy in order to solve this

-or that question, or at least to contribute

-something towards its solution,

-is immeasurably great, and<span class="pagenum" id="Page_6">6</span>

-every possible shade of opinion is

-manifested in these endeavors;

-radicalism, carrying itself with a

-revolutionary air; the moderate

-view, full of respect for existing

-things and desirous of fashioning

-out of them something new; or

-conservatism, up in arms, whenever

-old institutions and traditions

-are tampered with; and

-besides these main attitudes, there

-are all sorts of intermediary points

-of view.</p>

-

-<p>He who is able to probe deeply

-into life cannot help feeling one

-thing with regard to these phenomena—that

-the claims which are

-placed before men in our time are

-met repeatedly by inadequate

-means. Many would like to re-form

-life, without really knowing

-it from its foundations. He who

-would put forth a proposition as<span class="pagenum" id="Page_7">7</span>

-to life in the future, must not content

-himself with merely learning

-to know life superficially. He

-must probe it to its depths.</p>

-

-<p>Life is like a plant that contains

-not only that which is visible to

-the eye, but also a future condition

-concealed within its secret depths.

-He who has before him a plant

-that is just in leaf, is well aware

-that later on blossoms and fruit

-will be added to the leaf-bearing

-stem. The germs of these blossoms

-and fruit are already concealed

-within the plant. But it is impossible

-for one who merely regards

-it in its present condition to

-say how these organs will ultimately

-appear. Only he who is acquainted

-with the nature of the

-plant can do so.</p>

-

-<p>Human life also contains within

-itself the germs for its future.<span class="pagenum" id="Page_8">8</span>

-But to be able to say anything

-about this future one must penetrate

-into the hidden nature of

-man, and this, the present age,

-has no real inclination to do. It

-busies itself with the surface and

-thinks itself treading on unsafe

-ground should it advance into that

-which is hidden from external observation.

-With the plant it is

-true the matter is considerably

-simpler. We know that its like

-has often and often brought forth

-flowers and fruit. Human life

-exists but once and the flowers

-which it is to bring forth in the

-future were not previously there.

-None the less they exist in human

-life in embryo, just as much as the

-flowers of the plant which at present

-is only just bearing leaves.</p>

-

-<p>And it is possible to say something

-about this future, when one<span class="pagenum" id="Page_9">9</span>

-penetrates beneath the surface,

-into the heart of human nature.

-The different reformatory ideas of

-the present can only become really

-fruitful and practical, when they

-are the result of this deep research

-into human life.</p>

-

-<p>Theosophy is suited by its very

-nature to present a practical philosophy,

-comprehending the whole

-sphere of human life. Whether or

-not Theosophy, or that which in

-our time so often passes for it, is

-justified in putting forth such a

-claim, is not the point. The point

-concerns rather the nature of Theosophy

-and what, by means of this

-nature, it is able to accomplish.

-It ought not to be a colorless

-theory to satisfy the mere curiosity

-of knowledge, nor yet a

-medium for those men who, out of

-selfishness, would like to win for<span class="pagenum" id="Page_10">10</span>

-themselves a higher grade of evolution.

-It can contribute something

-to the most important problems

-of present day Humanity, in

-the development of its well-being.</p>

-

-<p>Of course if it acknowledges a

-mission of this kind it must expect

-to meet with all manner of opposition

-and doubt. Radicals, Moderates

-and Conservatives of all

-departments in life will surely

-raise such doubts against it. For

-at first it will be unable to please

-any one party, because its doctrines

-reach far beyond all party

-motives.</p>

-

-<p>And these doctrines have their

-roots wholly and solely in the true

-understanding of life. Only he

-who understands life will be able

-to take his lessons from life itself.

-He will draw up no capricious

-schemes, for he knows that no<span class="pagenum" id="Page_11">11</span>

-other fundamental laws of life will

-prevail in the future than such as

-prevail in the present. Theosophy

-will therefore of necessity have respect

-for the existing state of

-things. Even, should it still find

-in what is existent, very much that

-might be improved, yet it will not

-fail to perceive in the present the

-germs of the future. But it knows,

-too, that for all things nascent

-there is a growth and a development.

-Therefore the germs for a

-transformation and for a future

-growth will appear to Theosophy

-in the existing state of things. It

-invents no schemes, it only calls

-them forth from what already

-exists. But that which is so called

-forth becomes in a certain sense

-itself a scheme, for it contains

-within itself the nature of evolution.</p>

-

-<p><span class="pagenum" id="Page_12">12</span></p>

-

-<p>For this very reason the theosophical

-way of delving into the

-nature of man must yield the most

-fruitful and practical means for

-the solution of the vitally important

-questions of the present time.</p>

-

-<p>It is my purpose to apply this

-to one such question, namely that

-of education. We do not intend to

-advance any claims or pronounce

-a learned dissertation, but to portray

-simply the child nature. From

-a study of the nature of the growing

-man, the educational standpoint

-here suggested will develop

-quite naturally. But to proceed

-rightly with such a study it is

-necessary to contemplate the hidden

-nature of man in general.</p>

-

-<p>That which is cognised by the

-physical perception, that which the

-materialistic view of life considers

-to be the only important element<span class="pagenum" id="Page_13">13</span>

-in the nature of man, namely, his

-physical body, forms, according to

-spiritual research, only a part, a

-principle of human nature. This

-physical body is subject to the

-same laws of physical life, is composed

-of the same matter and

-forces, as all the rest of the so-called

-lifeless world. Theosophy,

-therefore, maintains that man possesses

-this physical aspect in common

-with the whole of the mineral

-kingdom. And it considers as

-physical body that part only in

-man which is able to mix, unite, to

-build up and to dissolve the very

-same materials, and after identical

-laws, as are also at work in the

-mineral world.</p>

-

-<p>Now besides this physical body,

-Theosophy recognizes a second element

-in the constitution of man—namely

-a vital or etheric body.<span class="pagenum" id="Page_14">14</span>

-And that there may be no cause

-for the physicist to reject the term

-etheric body we would point out

-that etheric is here used in a

-different sense from the hypothetical

-ether of physics, and it

-must be taken to mean here that

-which is about to be described.</p>

-

-<p>It has been considered for some

-time past a most unscientific proceeding

-to speak of an “etheric

-body” of this kind. At the end of

-the eighteenth and in the first half

-of the nineteenth century, it is

-true, it was not considered “unscientific.”

-It was then said that

-matter and force operating in a

-mineral could not of their own

-power form themselves into a living

-being. For this there must be

-an especial indwelling “force,”

-which was termed “vital force.”

-It was represented indeed that<span class="pagenum" id="Page_15">15</span>

-such a force operates in plants, in

-animals, and in human bodies, and

-produces the phenomena of life

-just as magnetic force in the magnet

-causes attraction. In the succeeding

-period of materialism this

-theory had been abandoned. It

-was then said that a living being

-builds itself up in the same way

-as a so-called lifeless being; no

-other forces prevail in an organism

-than those which are in the

-mineral—they only operate in a

-more complicated manner; they

-build up a more complex structure.

-At the present time, only

-the most obstinate materialists

-cling to this denial of the “vital

-force.” A number of natural

-philosophers have taught that one

-must nevertheless admit some such

-thing as a vital force of a life-principle.</p>

-

-<p><span class="pagenum" id="Page_16">16</span></p>

-

-<p>Thus the new science approaches

-in a certain sense the

-teaching of Theosophy in regard

-to the vital body. Nevertheless

-there is a considerable difference

-between the two. Science today,

-by means of intellectual observations

-founded on the facts of ordinary

-perception, has accepted

-the idea of a kind of vital force.

-But this is not the method of a

-truly spiritual research, such as

-Theosophy aims at, and from the

-results of which proceed the theosophical

-teachings. It cannot be

-pointed out too often, how Theosophy

-on this point differs from

-the current science of the day.

-The latter considers the experience

-of the senses to be the basis

-of all knowledge, and whatever is

-not built upon this basis it treats

-as unknowable. From the impressions<span class="pagenum" id="Page_17">17</span>

-of the senses it draws deductions

-and conclusions. But

-anything that goes further it puts

-aside, as being beyond the limits

-of human knowledge. To Theosophy

-such a prospect resembles

-the view of a blind man who only

-takes into consideration those

-things that he can touch, and

-what he may infer from the

-touched object by reasoning, but

-who sets aside the statements of

-those who can see as being beyond

-the faculty of human perception.

-For Theosophy shows that

-man is capable of evolution, that

-through the developing of new

-organs he may conquer for himself

-new worlds. Around the

-blind man there is color and light,

-but he cannot perceive them, because

-he does not possess the requisite

-organs. Around man, so<span class="pagenum" id="Page_18">18</span>

-Theosophy teaches, there are many

-worlds, and he can observe them,

-if only he develops the organs

-necessary for the purpose.</p>

-

-<p>Even as the blind man looks

-upon a new world as soon as he

-has undergone a successful operation,

-so can man, through the developing

-of higher organs, perceive

-worlds quite different from

-those which he observed at first

-with his ordinary senses. Now

-whether or not it is possible to

-operate on one who is bodily blind

-depends on the conditions of the

-organs; but those higher organs

-by which one may penetrate into

-the upper worlds, exist in embryo

-in every human being. Anyone

-can develop them, who has the

-patience, endurance and energy to

-make use of those methods which

-are described in my two books entitled<span class="pagenum" id="Page_19">19</span>

-“The Way of Initiation”

-and “Initiation and Its Results.”<a id="FNanchor_1_1" href="#Footnote_1_1" class="fnanchor">1</a></p>

-

-<p>Theosophy does not speak of limitations

-to man’s knowledge through

-his organism; but says, on the

-contrary, that he is surrounded by

-worlds for which he has the

-organs of perception. It indicates

-the means by which to extend

-the temporary limits. It also

-occupies itself with the investigation

-of the vital, or etheric body,

-and to what in the following may

-be called the yet higher principles

-of human nature. It admits that

-only the physical body can be accessible

-to the investigation of the

-bodily senses, and that from this

-standpoint one can at most only<span class="pagenum" id="Page_20">20</span>

-chance on something higher by a

-train of reasoning. But it gives

-information as to how one can

-open up for oneself a world in

-which these higher principles of

-human nature appear before the

-observer, just as the colors and

-light of objects appear before the

-blind-born person after his operation.

-For those who have developed

-the higher organs of perception,

-the etheric or vital body is an

-object of actual observation, and

-not a theory resulting from intellectual

-activity or a train of reasoning.</p>

-

-<p>Man has this etheric, or vital

-body, in common with the plants

-and animals. It causes the matter<span class="pagenum" id="Page_21">21</span>

-and forces of the physical body

-to form themselves into the manifestations

-of growth, of reproduction,

-of the internal motions of the

-fluids, etc. It is also the builder

-and sculptor of the physical body,

-its inhabitant and its architect.

-The physical body can therefore

-also be called an image or expression

-of this vital body. Both are

-approximately the same in man as

-regards form and size, yet they

-are by no means quite alike. But

-the etheric body in animals and

-still more in plants, differs considerably

-from the physical body

-with regard to its shape and dimension.</p>

-

-<p>The third principle of the human<span class="pagenum" id="Page_22">22</span>

-being is the so-called body of feeling,

-or astral body. It is the

-vehicle of pain and pleasure, of

-impulse, desire, passion, and so

-forth. An entity composed merely

-of a physical and an etheric body

-has nothing of all this, to which

-may be ascribed the term—sensation.

-The plant has no sensation.

-If many a learned man of our

-time concludes that plants have a

-certain power of sensation, from

-the fact that many of them respond

-to a stimulus, by movement,

-or in other ways, he merely shows

-that he does not know the essence

-of sensation. The point is, not

-whether the being in question responds

-to an outward stimulus,

-but rather whether the stimulus

-reflects itself through an inner

-experience, such as pleasure or

-pain, impulse, desire, etc. If this<span class="pagenum" id="Page_23">23</span>

-be not the standard of sensation,

-one would be justified in asserting

-that blue litmus paper has a

-sense of feeling for certain substances,

-because on coming into

-contact with them, it turns red.<a id="FNanchor_2_2" href="#Footnote_2_2" class="fnanchor">2</a></p>

-

-<p>Man has the astral body in common

-with the animal world only.

-It is thus the medium for the life

-of sensation and feeling.</p>

-

-<p>One must not fall into the error

-of certain theosophical circles and

-think that the etheric body and</p>

-<p><span class="pagenum" id="Page_24">24</span></p>

-<p>astral body consist merely of finer

-matter than that which exists in

-the physical body. For this would

-mean simply the materialisation of

-these higher principles of human

-nature. The etheric body is a form

-of living forces; it is composed of

-active forces, but not of matter—and

-the astral body or body of

-feeling is a form consisting of<span class="pagenum" id="Page_25">25</span>

-colored luminous pictures revolving

-within themselves.<a id="FNanchor_3_3" href="#Footnote_3_3" class="fnanchor">3</a></p>

-

-<p>The astral body differs in form

-and size from the physical body.

-It appears in man in the form

-of an oblong egg, in which the

-physical and the etheric bodies

-are embedded. It projects on all

-sides beyond these two like a luminous

-cloud.</p>

-

-<p>Now in the nature of man there

-is a fourth principle which he does

-not share with other earthly creatures.

-This is the vehicle of the

-human “I”. The little word “I”

-as we call it in English is a word

-that separates itself from all other

-words. He who duly reflects on</p>

-<p><span class="pagenum" id="Page_26">26</span></p>

-<p>the nature of this word, gains access

-at the same time to an understanding

-of human nature. Every

-other word may be used by all men

-in the same way to suit some corresponding

-object. Anyone can

-call a table “table,” any one can

-call a chair “chair,” but with the

-word “I” it is not so. No one

-can use it as an indication of

-some one else, for each person can

-only speak of himself as “I”.

-Never can the word “I” sound in

-my ears as a reference to myself.

-For a man in designating himself

-“I”, must name himself within

-himself. A being that can say to

-himself “I” is a world in himself.

-Those religions which are built up

-on the basis of Theosophy have

-always felt this. They have therefore

-said that with the “ego” the

-God begins to speak within—the<span class="pagenum" id="Page_27">27</span>

-God who, among lower beings, is

-manifested only from without in

-the surrounding phenomena.</p>

-

-<p>The vehicle of this lastly developed

-capacity is now “the body

-of the ego,” the fourth principle

-of the human being.<a id="FNanchor_4_4" href="#Footnote_4_4" class="fnanchor">4</a> This body

-of the ego is the vehicle of the

-higher human soul, and through

-it man is the crown of all earthly

-creation. But the ego in present

-humanity is by no means a simple

-entity. Its nature can be recognized

-when a comparison is made

-between men of different stages

-of evolution. Take for instance<span class="pagenum" id="Page_28">28</span>

-the uneducated savage and the

-average European, and compare

-these again with a lofty idealist.

-Each one of them has the faculty

-of saying to himself “I” for the

-“body of the ego” is existent in

-each of them. But the uncivilized

-savage gives way with this “I” to

-his passions, his impulses and appetites,

-almost like an animal. The

-more highly developed man allows

-himself to follow certain inclinations

-and desires, others he checks

-or suppresses. The idealist has

-formed, in addition to the original

-inclinations and passions, others

-that are higher. This is all due to

-the fact that the “ego” has been

-at work on the other principles of

-the human being. And it is precisely

-the mission of the “ego”

-to ennoble and purify the other

-principles by its own power.</p>

-<p><span class="pagenum" id="Page_29">29</span></p>

-<p>So the lower principles, under

-the influence of the “ego,” have

-become more or less changed

-within a man who has surmounted

-the conditions in which the outer

-world has placed him. Take the

-case of the man who is just raising

-himself above the level of the animal—when

-his “ego” flashes out

-he still resembles the animal with

-regard to his lower principles.

-His etheric or vital body is solely

-the medium of the living constructive

-forces of growth and

-propagation. His astral body only

-gives expression to such impulses,

-desires and passions as are

-stimulated by his outer nature.

-All the time that the man is

-struggling on through successive

-lives, or incarnations, from this

-degree of culture to an ever higher

-evolution, his ego is remodelling<span class="pagenum" id="Page_30">30</span>

-the other principles. In this way

-the astral body becomes the

-medium of purified pleasurable

-and unpleasurable sensations, refined

-desires and longings. And

-the etheric, or vital body, also

-transforms itself. It becomes the

-vehicle of habits, of permanent inclinations

-of temperament and of

-memory. A man whose ego has not

-yet influenced his vital body has

-no remembrance of the experiences

-he undergoes. He lives

-just as he has been brought up

-by Nature.</p>

-

-<p>The whole development of civilisation

-expresses itself for man

-in this working of the ego upon

-the subordinate principles. This

-working penetrates even to the

-physical body. Under the influence

-of the ego, the physiognomy,

-the gestures and movements, the<span class="pagenum" id="Page_31">31</span>

-whole appearance of the physical

-body, change.</p>

-

-<p>One can also discern how differently

-the various mediums of

-civilisation affect the individual

-principles of the human being.

-The common factors of civilisation

-influence the astral body.

-They bring to it other kinds of

-pleasure, displeasure, impulse, etc.,

-than it originally had. Absorption

-in a work of art influences the

-etheric body, for a man obtains

-through a work of art, the presentiment

-of something higher

-and nobler than that which is

-offered by the environment of the

-senses, and thus transforms his

-vital body. A powerful means for

-the purification and ennoblement

-of the etheric body is religion.

-Religious impulses have, in this

-way, their sublime mission in the<span class="pagenum" id="Page_32">32</span>

-evolution of humanity.</p>

-

-<p>That which is called conscience

-is nothing but the result of the

-work of the ego on the vital body,

-through a succession of incarnations.

-When a man perceives that

-he must not do certain things, and

-when through this perception, an

-impression is made on him, deep

-enough to communicate itself to

-his etheric body, the conscience

-begins to be formed.</p>

-

-<p>Now this work of the ego on the

-subordinate principles can either

-be one that belongs rather to the

-whole human race, or it can be

-quite individually a work of the

-single ego upon itself. In the

-first change of man, to a certain

-extent, the whole human race

-takes part; the latter must depend

-on the inner activity of the

-ego. When the ego grows strong<span class="pagenum" id="Page_33">33</span>

-enough entirely to remodel the

-astral body through its own

-strength, then that which the ego

-makes of this astral body or body

-of feeling is called the “Spirit-Self”

-(Geistesselbst)<a id="FNanchor_5_5" href="#Footnote_5_5" class="fnanchor">5</a> or as they

-say in the East, Manas. This transformation

-consists essentially in

-an imbuing, in an enriching of

-the inner being with higher ideas

-and perceptions. But the ego can

-arrive at yet higher and more intimate

-work with regard to the

-special entity of man. This

-occurs when not merely the astral<span class="pagenum" id="Page_34">34</span>

-body is enriched, but when the

-etheric or vital body becomes

-transformed. Man learns a certain

-amount in the course of life,

-and when he looks back on his

-life from any point, he is able to

-say to himself: “I have learnt

-much,” but how much less is he

-able to speak of a change of temperament

-and character, of an improvement

-or deterioration of the

-memory, during life. Learning

-affects the astral body, whilst the

-latter transformations affect the

-ethic or vital body. It would

-therefore be no inapt simile to

-compare the change of the astral

-body in life to the movement of

-the minute-hand of the clock, the

-change of the vital body to that of

-the hour-hand.</p>

-

-<p>When a man enters upon the

-higher, or so-called occult training,<span class="pagenum" id="Page_35">35</span>

-the chief thing to bear in

-mind is that he at once begins

-this latter transformation by the

-innermost might of the ego. He

-must work quite consciously and

-individually at the changing of

-habits, temperament, character,

-memory, etc. As much of this

-vital body as he works upon in

-this way becomes transformed

-into the “Life-Spirit” (Lebensgeist),

-or as the Eastern expression

-has it, into Buddhi.</p>

-

-<p>On a yet higher stage of evolution

-man attains to powers by

-which he can effect a transformation

-of his physical body (as for

-example, changing the pulse and

-the circulation of the blood). As

-much of the physical body as is

-transformed in this way, is called

-“Spirit-Man” (Geistesmensch)—Atma.</p>

-

-<p><span class="pagenum" id="Page_36">36</span></p>

-

-<p>The changes which are effected

-in the lower principles by man,

-not as an individual, but rather as

-a whole group of the human race,

-or a part of it, such as a nation,

-a tribe, or a family—have in

-Theosophy, the following names.

-The astral body, or body of feeling,

-when transformed by the ego is

-called the emotional soul; the

-transformed etheric body becomes

-the rational soul, and the transformed

-physical body, the self-conscious

-soul. But it is not to

-be supposed that the transformation

-of these three principles takes

-place successively. It takes place

-in all three bodies simultaneously,

-from the moment when the ego

-flashes out. Indeed the work of

-the ego is not generally speaking

-perceptible until a part of the

-self-conscious soul is formed.</p>

-

-<p><span class="pagenum" id="Page_37">37</span></p>

-

-<p>It is seen from the foregoing

-paragraph that there are four

-principles in the Being of Man:

-the physical body, the etheric or

-vital body, the astral or body of

-feeling and the ego-body;—the

-emotional soul, the rational soul,

-the self-conscious soul—and indeed

-the yet higher principles of

-human nature also,—the Spirit-Self

-(Manas), the Life-Spirit

-(Buddhi), the Spirit-Man (Atma)

-appear as the products of the

-transformation of these four principles.

-In speaking about the

-sources of our human capacities,

-only these four principles can be

-taken into account.</p>

-

-<p>As a teacher works upon these

-four principles of the human constitution,

-one must, in order to

-work in the right way, penetrate

-into the nature of these divisions<span class="pagenum" id="Page_38">38</span>

-of man. Now it must by no means

-be imagined that these parts develop

-themselves in man in such a

-way that at any one moment of

-his life—say at his birth—they

-are all equally advanced. On the

-contrary their development takes

-place at the various life-periods

-in a different way. And the right

-foundations for education and instruction

-depend on the knowledge

-of this law of the evolution of

-human nature.</p>

-

-<p>Before physical birth the nascent

-human being is enclosed on all

-sides by an alien physical body.

-It does not come into contact independently

-with the outward

-physical world. The physical

-body of the mother forms its environment.

-This body alone can

-influence the maturing fœtus.

-Physical birth consists precisely<span class="pagenum" id="Page_39">39</span>

-in the fact that the physical body

-of the mother releases the child,

-thereby causing the surroundings

-of the physical world to influence

-him immediately. The senses open

-themselves to the outward world,

-and this latter is thereby able to

-exercise those influences over the

-child which were previously exercised

-by the physical body of the

-mother.</p>

-

-<p>For a spiritual comprehension

-of the world such as is represented

-by Theosophy, the physical

-body is then actually born, but not

-yet the etheric or vital body. As

-the child until the moment of its

-birth is surrounded by the physical

-body of the mother, so too until

-the time of his second teeth, about

-the age of seven, is he surrounded

-by an etheric and an astral covering.

-Not until the time of the<span class="pagenum" id="Page_40">40</span>

-change of teeth does the etheric

-covering release the etheric body.

-Then until the time of puberty

-there still remains an astral covering.<a id="FNanchor_6_6" href="#Footnote_6_6" class="fnanchor">6</a>

-At this period the astral

-or desire body also becomes free

-on all sides, as did the physical

-body at the time of the physical

-birth and the etheric body at the

-time of the second teeth.</p>

-

-<p>Thus then, Theosophy must<span class="pagenum" id="Page_41">41</span>

-speak of three births of man. Certain

-impressions, which are intended

-to reach the etheric body

-can reach it as little, up to the

-time of the second teeth, as the

-light and air of the physical world

-can reach the physical body while

-it remains in the womb of the

-mother.</p>

-

-<p>Before the coming of the second

-teeth the free vital body is not at<span class="pagenum" id="Page_42">42</span>

-work. As the physical body, whilst

-in the womb of the mother, receives

-powers which are not its

-own, and within that protective

-covering gradually develops its

-own, so is this also the case with

-these later powers of growth, until

-the time of the second teeth. Only

-at this period does the etheric

-body perfect its own powers in

-conjunction with the inherited and

-alien ones. During this time, while<span class="pagenum" id="Page_43">43</span>

-the etheric body is freeing itself,

-the physical body is already independent.

-The etheric body which

-is gradually freeing itself, perfects

-that which it has to give to the

-physical body. And the final point

-of this work is the child’s own

-teeth, which come in the place of

-those he has inherited. They are

-the densest things embedded in the

-physical body and therefore at

-this period appear last.</p>

-

-<p>After this period, the child’s

-own etheric body takes care of

-its growth alone. Only the latter

-still remains under the influence

-of an enveloped astral body. As

-soon as the astral body becomes

-free as well, a period is terminated

-for the etheric body. This

-termination takes place at the time

-of puberty. The reproductive

-organs become independent, because<span class="pagenum" id="Page_44">44</span>

-from henceforth the free

-astral body does not work inwardly,

-but openly encounters the

-external world.</p>

-

-<p>As one is not able to let the

-influences of the outward world

-affect the child physically before

-it is born, so those powers (which

-are the same to him as the impressions

-of the physical surroundings

-to the physical body)

-should not be allowed to affect

-the etheric body before the time

-of the second teeth. And

-the corresponding influences upon

-the astral body ought only to be

-brought into play at the time of

-puberty.</p>

-

-<p>Common phrases, such as, “the

-harmonious training of all the

-powers and talents,” and the

-like cannot form the foundation

-for a true system of education,<span class="pagenum" id="Page_45">45</span>

-for this can only be built upon a

-genuine knowledge of the human

-being. We do not mean to affirm

-that the above-mentioned phrases

-are incorrect, but only that they

-are as valueless as if one were to

-say with regard to a machine, that

-all its parts must be brought into

-harmonious working order. Only

-he who approaches it, not with

-mere phrases, but with a real

-knowledge of the particular kind

-of machine, can handle it. This

-applies also to the art of education,

-to the knowledge of the principles

-in a human being and of

-their individual developments; one

-must know which part of the human

-being should be influenced at

-a certain time of life, and how to

-bring such influences to bear upon

-him in a suitable manner. There

-is indeed no doubt that a really<span class="pagenum" id="Page_46">46</span>

-intelligent system of education,

-such as is outlined in these pages,

-can make its way but slowly. This

-is due to the manner of viewing

-things in our day, wherein the

-facts of the spiritual world will

-still be considered for a long time

-as merely the overflow of a mad

-fantasy, while common-place and

-entirely superficial phrases will

-be regarded as the result of a

-really practical way of thinking.

-We shall here proceed to give a

-free outline of what will be considered

-by many at the present

-time a mere mirage of the fancy,

-but which will in time come to be

-an accepted fact.</p>

-

-<p>At physical birth, the physical

-human body is exposed to the

-physical environment of the external

-world, whilst previously it

-was encircled by the protective<span class="pagenum" id="Page_47">47</span>

-body of the mother. That which

-the forces and fluids of the

-mother’s body did to it previously

-must now be done by the

-forces and elements of the outer

-physical world. Up to the time of

-the second teething, at the age of

-seven, the human body has a mission

-to perform for itself, which

-is essentially different from the

-missions of all the other life-epochs.

-The physical organs must

-form themselves into certain

-shapes during this time; then

-structural proportions must take

-definite directions and tendencies.

-Later on growth takes place, but

-this growth in all future time proceeds

-on the bases of the shapes

-which were in process of formation

-until the time mentioned. If

-normal shapes have been forming

-themselves, normal shapes will<span class="pagenum" id="Page_48">48</span>

-afterwards grow, and conversely

-from abnormal bases will proceed

-abnormal results. One cannot

-make amends in all the succeeding

-years for that which, as guardian,

-one has neglected during the first

-seven years. As the right environment

-for the physical human body

-is provided by Nature, before

-birth, so after birth it is the

-duty of the guardian to provide

-it. Only this correct physical

-environment influences the

-child in such a way that his

-physical organs mould themselves

-into the normal forms.</p>

-

-<p>There are two magic words

-which epitomise the relation

-which is formed between the child

-and its environment. These are:

-Imitation and Example. Aristotle,

-the Greek philosopher,

-called man the most imitative of<span class="pagenum" id="Page_49">49</span>

-animals, and for no other period

-of life is this more applicable than

-for the age of childhood up to

-the time of the second teething.

-The child imitates whatever takes

-place in its physical environment,

-and in the imitation his physical

-organs mould themselves into the

-forms which then remain to them.

-The term physical environment is

-to be taken in the widest sense

-imaginable. To it belongs not only

-that which takes place materially

-round the child, but everything

-that is enacted in his surroundings,

-everything that may be observed

-by his senses, everything

-that from all points of physical

-space can influence his spiritual

-forces. To it also belong all

-actions, moral or immoral, sensible

-or foolish, that the child may

-see.</p>

-

-<p><span class="pagenum" id="Page_50">50</span></p>

-

-<p>It is not by moral texts, nor

-by rational precepts, but by

-what is done visibly before the

-child by the grown-up people

-around him, that he is influenced

-in the manner indicated. Instruction

-produces effects only upon

-the etheric body, not upon the

-physical, and up to the age of

-seven the etheric body is surrounded

-by a protective etheric

-shell, just as the physical body

-until physical birth is surrounded

-by the body of the mother. That

-which ought to be developed in

-this etheric body in the way of

-ideas, habits, memory, etc., before

-the age of seven, must develop itself

-“spontaneously,” in the same

-way as the eyes and ears develop

-themselves in the womb of the

-mother without the influence of

-the external light. It is written in<span class="pagenum" id="Page_51">51</span>

-an excellent educational book, Jean

-Paul’s <cite>Levana</cite> or <cite>Pedagogics</cite>, that

-a world-traveller learns more from

-his nurse in his early years than

-in all of his travels put together.

-This is undoubtedly true, but the

-child does not learn by instruction,

-but by imitation. And his

-physical organs form themselves

-through the influence of his physical

-surroundings. A healthy

-vision is formed when the right

-colors and conditions of light are

-brought into the child’s environment,

-and the physical foundations

-for a healthy moral nature

-are formed in the brain and in the

-circulation of the blood, when the

-child sees moral things in his environment.

-When the child, up to

-the age of seven, sees only foolish

-actions taking place around him,

-his brain assumes such forms as<span class="pagenum" id="Page_52">52</span>

-to make him also, in later life,

-capable only of foolishness.</p>

-

-<p>As the muscles of the hand grow

-strong and powerful when they do

-work suitable for them, so the

-brain and the other organs of the

-physical human body will be directed

-towards the right path, if

-they receive the right impressions

-from their environment. An example

-will best illustrate the point

-in question. A doll can be made

-out of an old piece of cloth, by

-making two corners serve for arms,

-two for legs and a knot for the

-head, with the eyes, nose and

-mouth painted in ink—or a so-called

-“beautiful” doll can be

-bought with real hair and painted

-cheeks, and given to the child.

-The latter, it is hardly necessary

-to say, is really horrible, and is

-calculated to ruin the child’s<span class="pagenum" id="Page_53">53</span>

-sound aesthetic taste for life.

-Here the question of education is

-quite a different one. If the child

-has the rag-doll to look at, it has

-to complete out of its own imagination

-the impression of a human

-being which the doll is intended to

-convey. This work of the imagination

-helps to build up the

-forms of the brain, so that it

-opens up as the muscles of the

-hand expand 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 it

-were, stunted and dried up, instead

-of expanding itself. If

-people could look into the brain

-after the manner of the occultist

-and see it building itself up into

-forms, they would certainly only

-give their children that kind of<span class="pagenum" id="Page_54">54</span>

-plaything which is really able to

-stimulate the creative powers of

-the brain. All toys that are only

-composed of dead mathematical

-forms have a desolating and deadening

-effect on the child’s formative

-powers, whilst on the other

-hand everything that stimulates

-the perception of something living

-tends to influence in the right direction.

-Our materialistic age

-produces but few good toys—such

-for instance as that in which two

-movable pieces of wood are made

-to represent two smiths facing one

-another and hammering at some

-object. Such things may still be

-bought in the country. Very good

-also are those picture books in

-which the figures are made to be

-pulled by strings, thus enabling

-the child to transform the dead

-picture into a representation of<span class="pagenum" id="Page_55">55</span>

-action. All this produces an inner

-activity of the organs, and out of

-this activity the right form of the

-organs builds itself up.</p>

-

-<p>Of course these things can only

-just be indicated here, but in the

-future occult science will be called

-upon to point out that which in

-each particular case is necessary,

-and this it is able to do. For it

-is not an empty abstraction, but a

-body of vital facts quite able to

-furnish the guiding-lines for practical

-matters.</p>

-

-<p>One or two further examples

-will serve as illustrations. According

-to occult science a so-called

-nervous excitable child

-should be treated differently from

-a lethargic and inactive one, with

-regard to its surroundings. Everything

-must be taken into consideration,

-from the color of the<span class="pagenum" id="Page_56">56</span>

-room and the various objects by

-which the child is generally surrounded,

-to the color of the

-clothes in which it is dressed.

-One may often do the wrong

-thing, unless willing to be guided

-by occult science, for a materialistic

-tendency will in many cases

-hit on just the opposite of what is

-right. An excitable child should

-be clothed and surrounded with

-red or reddish-yellow colors, whilst

-for the opposite type of child,

-blue or bluish-green should be

-selected. For, in accordance with

-the color used outwardly is the

-complementary color produced inwardly.

-Thus, for instance, green

-is produced by red; orange-yellow

-by blue, and of this one may easily

-be convinced by looking for a time

-on a spot of a particular color

-and then quickly directing the<span class="pagenum" id="Page_57">57</span>

-eyes to a white surface. This

-complementary color is produced

-by the physical organs of the child,

-and in turn reacts upon the corresponding

-organic structures

-necessary to the child. Red in

-the environment of an excitable

-child produces inwardly the green

-complementary picture. The activity

-thus produced by the sensation

-of green has a calming effect

-and the organs take upon themselves

-the tendency to composure.</p>

-

-<p>One rule must invariably be

-taken into consideration at this

-period of life—that the physical

-body has to create for itself the

-standard of what is suitable to

-it. It does this through the corresponding

-development of desire.

-Generally speaking it may be said

-that the healthy physical body desires

-only what is good for it.<span class="pagenum" id="Page_58">58</span>

-And as long as it is a question

-only of the physical body of the

-growing child, 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

-the physical forms of the organs,

-in the best way.</p>

-

-<p>A very great error may be committed

-in this direction by not

-placing the child in the suitable

-physical conditions with regard

-to its environment. This can especially

-be the case with regard

-to the instinct of nourishment.

-The child can be overfed with

-things that make him completely

-lose healthy instincts of nourishment,

-whilst through correct feeding

-they can be preserved for him

-so fully, that he will ask (even to

-a glass of water) for that which<span class="pagenum" id="Page_59">59</span>

-under given circumstances is good

-for him, and will refuse anything

-that may be harmful. When

-occult science is called upon to

-construct a system of education,

-it will be able to specify, even to

-the particular articles of nourishment

-and table luxuries, all that

-has here to be considered. For

-it is a practical teaching, applicable

-to life, and no mere colorless

-theory—as indeed one might suppose,

-from the mistakes of many

-Theosophists of today.</p>

-

-<p>Among the forces therefore

-which affect the physical organs

-by moulding them, must be included

-an element of joy with

-and amid the surroundings. Let

-the guardian be cheerful of countenance,

-and above all things let

-there be true and not artificial

-love—a love that flowing warmly<span class="pagenum" id="Page_60">60</span>

-through the physical environment,

-as it were, incubates, in the true

-sense of the word, the forms of

-the physical organs.</p>

-

-<p>When within such an atmosphere

-of love, the imitation of

-healthy models is possible, the

-child is in his right element.

-Special attention should therefore

-be given that nothing may happen

-in the child’s environment that

-he should not imitate. Nothing

-should be done that would necessitate

-saying to the child “You

-must not do that.” Of the way

-in which the child tries to imitate,

-one may be convinced by observing

-how it can copy written

-letters long before it can understand

-them. It is indeed an advisable

-thing for the child to copy

-the written characters first, and then

-later to learn their meaning. For<span class="pagenum" id="Page_61">61</span>

-imitation belongs to the developing

-stage of the physical body,

-whilst the mind responds to the

-etheric body, and this latter ought

-only to be influenced after the

-time of the second teeth, when its

-outer etheric covering is gone.

-Especially should the learning of

-speech by means of imitation take

-place in these years. For <em>by

-hearing</em> the child best learns to

-speak. All rules and artificial

-teaching can do no good at all.</p>

-

-<p>In the early years of childhood

-it is especially important that

-such means of education as, for

-instance, songs for children should

-make as beautiful a rhythmic impression

-on the senses as possible.

-The importance lies in the

-beautiful sound rather than in the

-sense. The more invigorating the

-effect which anything can have<span class="pagenum" id="Page_62">62</span>

-upon the eye and ear, the better

-it is. The power of building up

-the organs which lies in dancing

-movements when put to a musical

-rhythm, for example, must not be

-under-estimated.</p>

-

-<p>With the change of teeth the

-etheric body throws off its outer

-covering, and then the time begins

-in which the training of the etheric

-body may be carried on from

-without. One must be clear as to

-what it is that can influence the

-etheric body in this 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 the etheric body by

-pictures, by example, by regulated

-guidance of the imagination.<span class="pagenum" id="Page_63">63</span>

-Just as the child, until it has

-reached the age of seven, ought to

-be given a physical model which it

-can imitate, so too, in the environment

-of the developing child, between

-the period of the second

-teeth and that of puberty, everything

-should be brought into play

-that possesses an inner sense and

-value upon which the child may

-direct his attention. All that conduces

-to thought, all that works

-through image and parable, has

-now its rightful place.</p>

-

-<p>The etheric body develops its

-power when a well regulated imagination

-is directed upon that

-which it can unravel or extract

-for its guidance from living images

-and parables, or from such as are

-addressed to the spirit. It is <em>concrete</em>

-and not <em>abstract</em> ideas that

-can rightly influence the growing<span class="pagenum" id="Page_64">64</span>

-body—ideas that are spiritually

-rather than materially concrete.

-A spiritual standpoint is the right

-means of education during these

-years. It is therefore of paramount

-importance that the youth

-at this period has around him in

-his guardians themselves personalities

-through whose points of

-view the desirable intellectual and

-moral powers may be awakened

-in him.</p>

-

-<p>As “imitation” and “example”

-are the magic words for the training

-of children in their early

-years, so for the years now in

-question the corresponding words

-are “hero-worship” and “authority.”

-Natural and not forced authority

-must supply the immediate

-spiritual standpoint, with the

-help of which the youth forms for

-himself conscience, habits and inclinations,<span class="pagenum" id="Page_65">65</span>

-brings his temperament

-into regulated paths, and

-wins his own outlook on this

-world. The beautiful words of

-the poet: “Everyone must choose

-his own hero, in whose steps he

-may find the way to Olympus,”

-are of special value with regard

-to this epoch of life.</p>

-

-<p>Veneration and reverence are

-powers that assist the etheric body

-to grow in the right way. And

-he to whom it is impossible, during

-this period, to look up to anyone

-with unlimited reverence, will

-have to suffer on that account for

-the rest of his life. When this

-veneration is missing, the vital

-forces of the etheric body are

-checked. Picture to yourself the

-following in its effect on the

-youthful disposition: a boy of

-eight years of age is told of a<span class="pagenum" id="Page_66">66</span>

-person highly esteemed. All that

-he hears about him fills him with

-holy awe. The day draws near

-on which he is to see this honored

-person for the first time. A profound

-reverence overcomes him

-when he hears the bell-ring at the

-door, behind which the object of

-his veneration is to become visible.

-The beautiful feelings which

-are produced by such an experience,

-belong to the lasting acquisitions

-of life. And <em>that</em> man

-is fortunate, who not only during

-the happy moments of life, but

-continuously, is able to look up to

-his teachers and instructors as to

-his natural authorities.</p>

-

-<p>To these living authorities, to

-these embodiments of moral and

-intellectual power, must be added

-the authorities perceived of the

-spirit. The grand examples of<span class="pagenum" id="Page_67">67</span>

-history, the tales of model men

-and women, must fix the conscience

-and the intellectual tendency—and

-not abstract moral

-truths, which can only do their

-right work, when, at the age of

-puberty, the astral body is freed

-from its astral covering.</p>

-

-<p>One ought especially to guide

-the teaching of history into

-courses determined by such points

-of view. Before the time of the

-second teeth, the stories, fairy

-tales, etc., which are told to the

-child, can only have for their aim,

-joy, recreation, and pleasure.</p>

-

-<p>After this time it will be necessary

-to use forethought concerning

-the matter that is to be related,

-so that pictures of life, such

-as he can beneficially emulate,

-may be set before the soul of the

-young person. It must not be<span class="pagenum" id="Page_68">68</span>

-overlooked that bad habits can be

-ousted by pictures correspondingly

-repulsive. Warnings against

-such bad habits and tendencies

-are at best of little avail, but if

-one were to let the living picture

-of a bad man affect the youthful

-imagination, explaining the result

-to which the tendency in question

-leads, one would do much toward

-its extermination.</p>

-

-<p>One thing to bear always in

-mind is, that it is not abstract

-representations that influence the

-developing etheric body, but living

-pictures in their spiritual

-clearness, and, of course, these

-latter must be applied with the

-utmost tact, for otherwise the opposite

-to what is desired will be

-the result. In the matter of

-stories it is always a question of

-the way in which they are told.<span class="pagenum" id="Page_69">69</span>

-The verbal narration of a tale can

-therefore not be successfully replaced

-by a reading of it.</p>

-

-<p>During the time between the

-second teeth and puberty, the

-spiritually pictorial, or, as one

-might also call it, the symbolical

-representation, ought to be considered

-in yet another way. It is

-necessary that the young person

-should learn to know the secrets

-of nature, the laws of life, as far

-as possible through symbols and

-not by the means of dry and intellectual

-ideas. Allegories about

-the spiritual relation of things

-ought so to reach the soul that

-the law and order of existence

-underlying the allegories is rather

-perceived and divined, than grasped

-by the means of intellectual ideas.

-The saying that “all things transient

-are only symbols” ought<span class="pagenum" id="Page_70">70</span>

-to form an all-important motto

-for the education during this

-period. It is very important for

-a person to receive the secrets

-of nature in allegories before

-they appear to his soul in the

-form of natural laws, etc. An

-example will make this clear.

-Supposing one wished to speak to

-a young person of the immortality

-of the soul, of its going forth

-from the body, one might as an

-instance make the comparison of

-the butterfly emerging from the

-chrysalis. As the butterfly comes

-forth from the chrysalis, so the

-soul comes forth from the shell

-of the body after death. No one

-who has not previously received

-them by means of some such

-image, will adequately grasp the

-right facts in the abstract ideas.

-For by such a simile one speaks<span class="pagenum" id="Page_71">71</span>

-not only to the intellect, but also

-to the sensations and feelings, to

-the whole soul. The youth having

-gone through all this, approaches

-the matter in quite a different attitude

-of mind when it is given to

-him later in intellectual conceptions.

-Indeed the man who cannot

-first approach the riddle of

-existence with this feeling is much

-to be pitied. It is necessary that

-the teacher should have similes at

-his disposal for all natural laws

-and secrets of the world.</p>

-

-<p>In this matter it is quite clear

-what an enriching effect occult

-science must have upon practical

-life. Any one constructing from

-a materialistic and intellectual

-mode of representation, similes

-for himself and then propounding

-them to young people, will usually

-make but little impression upon<span class="pagenum" id="Page_72">72</span>

-them. For such a person ought first

-to puzzle out the similes himself

-with all his mental capacities.

-Those similes which one has not

-first applied for oneself, do not

-have a convincing effect on those

-to whom they are imparted. When

-one talks to somebody in parables,

-then he is not only influenced by

-what one says or shows, but there

-passes a fine spiritual stream

-from the speaker to the hearer.

-Unless the speaker himself has an

-ardent feeling of belief in his

-similes, he will make no impression

-on the one to whom he gives

-them. In order to create a right

-influence, one must believe in one’s

-similes oneself as if in realities;

-and that can only be done when

-one possesses the mystical tendency,

-and when the similes themselves

-are born of occult science.<span class="pagenum" id="Page_73">73</span>

-The real occultist does not need

-to worry about the above-mentioned

-simile of the soul going

-forth from the body, because for

-him it is a truth. To him the

-butterfly evolving from the chrysalis

-represents the same experience

-on a lower stage of nature’s

-existence as the going forth of

-the soul from the body at a higher

-stage development. He believes

-in it with all his might, and this

-belief flows forth as if in invisible

-streams from the speaker to the

-listener, and inspires conviction.

-Direct life-streams then flow forth

-from teacher to pupil. But for

-this end it is necessary for the

-teacher to draw from the full

-source of occult science; it is

-necessary that his word and all

-that goes forth from him, should

-be clothed with feeling, warmth<span class="pagenum" id="Page_74">74</span>

-and glowing emotion from the true

-occult view of life. For this reveals

-a magnificent perspective

-of the whole subject of education.

-Once the latter allows itself

-to be enriched from the life

-source of occult science, it will

-itself become permeated with a

-profound vitality. It will give

-up groping in the dark, so common

-in this particular domain of

-thought. All educational methods,

-all educational sciences, that do

-not continually receive a supply

-of fresh sap from such roots, are

-dried up and dead. For all world-secrets

-occult science has fitting

-similes, similes not rising from

-the mind of man but drawn from

-the essence of things, having

-been laid down as a basis by the

-forces of the world at their creation.

-Occult science must therefore<span class="pagenum" id="Page_75">75</span>

-be the basis for any system

-of education.</p>

-

-<hr class="tb" />

-

-<p>A power of the soul to which

-particular attention ought to be

-given at this period of development

-is that of memory. For the

-cultivation of the memory is connected

-with the transformation

-of the etheric body. This has its

-effect in the fact that precisely

-during the time between the coming

-of the second teeth and that

-of puberty it becomes free, so that

-this is also the period in which

-the further development of the

-memory should be looked after

-from outside. The memory will

-be permanently of less value to

-the person in question than it

-might have been, if at this period

-what is necessary to it is neglected.

-That which has thus been<span class="pagenum" id="Page_76">76</span>

-neglected cannot afterwards be

-retrieved.</p>

-

-<p>An intellectual and materialistic

-way of thinking is liable to

-bring about many mistakes in this

-direction. A system of education

-arising from this way of thinking

-is easily prejudiced against that

-which is acquired merely by the

-memory. It will not tire at times

-of directing itself with the greatest

-ardor against the mere training

-of the memory, and rather

-makes use of the most ingenious

-methods that the young person

-may not mechanically absorb what

-he does not really understand.

-An opinion merely intellectual

-and materialistic is so easily persuaded

-that there is no means of

-penetrating into things except by

-abstract ideas; it is only with

-difficulty that thinkers of this<span class="pagenum" id="Page_77">77</span>

-kind come to the conclusion that

-the other subjective powers are

-at least just as necessary to the

-comprehension of things, as the

-intellect itself. It is not merely a

-figure of speech to say that one

-can understand just as well with

-the feelings, the emotions, the

-mind, as with the intellect. Ideas

-are only one of the means by

-which to understand the things

-of this world, and only to materialists

-do they appear the only

-means. There are, of course,

-many people who do not imagine

-that they are materialists, but

-who nevertheless consider an intellectual

-conception to be the only

-means of comprehension. Such

-men profess perhaps to hold an

-idealistic, perhaps even a spiritual

-conception of the world and

-life. But the attitude of their<span class="pagenum" id="Page_78">78</span>

-souls toward both is materialistic.

-For the intellect is, as a matter

-of fact, the soul’s instrument for

-the comprehension of material

-things.</p>

-

-<p>And here, concerning the deeper

-foundations of the understanding,

-let us quote from that excellent

-educational book, by Jean

-Paul already mentioned—a work

-containing generally golden ideas

-concerning education and deserving

-of much more consideration

-than at present it receives. It is

-of much more value to the guardian

-than many of the writings

-on these lines that enjoy the highest

-repute. The passage under

-consideration runs thus:</p>

-

-<p>“Do not be afraid of unintelligibility,

-even if it be of whole

-sentences; your look and the manner

-of your expression, added to<span class="pagenum" id="Page_79">79</span>

-the eager desire to understand,

-elucidates the one half, and with

-this, and in due time, the other half

-also. For with children, as with the

-Chinese and with men of the world,

-the manner of pronunciation is half

-the language. Bear in mind, that

-they understand their language as

-well as we understand Greek or any

-other foreign tongue before learning

-to speak it. Trust to the deciphering

-of time and to association.

-A child of five years of age

-understands indeed the words

-“yet,” “truly,” “on the contrary,”

-“of course”; but for a definition of

-them one must go not to the child,

-but to the father! The little word

-“but” reveals a small philosopher.

-If the eight-year-old child with his

-growing power of speech is understood

-by a child of three, why should

-you then confine your language to<span class="pagenum" id="Page_80">80</span>

-his babbling? Always speak several

-years in advance (for in books

-genius speaks to us centuries in

-advance); with the child of a year,

-speak as if it were two, with the

-child of two as if it were six, for

-the difference of growth may diminish

-in inverse proportion to the

-years. Generally speaking, all

-learning is apt to be too much ascribed

-to the credit of the teacher—therefore

-the teacher ought to bear

-in mind that the child possesses

-half his world, namely, the spiritual

-(such as his moral and metaphysical

-ideas), already complete and taught

-within himself, and that therefore a

-language composed only of concrete

-images can never impart

-spiritual ideas, but can only light

-them up. The joy and assurance

-used in speaking to children ought

-to be given as if the assurance and<span class="pagenum" id="Page_81">81</span>

-joy came from themselves. We can

-learn speech from them, just as we

-teach them by means of speech; by

-means of bold and yet correct word-painting,

-such as for instance I

-have heard spoken by children of

-three and four years of age: ‘leg-fish’

-for otter; ‘pig-iron’ for the

-fork used in eating bacon; ‘the air-mouse’

-(unquestionably superior

-to our word ‘bat’) and so on.”</p>

-

-<p>It is true that this passage refers

-to the understanding (before

-the intellectual comprehension) as

-exercised in another sphere than

-that of which we are now speaking,

-but for this also, the words

-of Jean Paul have an important

-meaning. Just as the child receives

-into his soul’s organism the

-construction of speech, without

-making use of the laws of grammatical

-structure with intellectual<span class="pagenum" id="Page_82">82</span>

-comprehension, so too, for the cultivation

-of his memory, the youth

-ought to learn things of which he

-will not until later acquire an

-actual understanding. That which

-has been acquired in this period

-of life, at first in a purely mechanical

-way, is best put into

-ideas, afterwards, just as one

-learns more easily the rules of a

-language when one can already

-speak it. All the talk of work

-learned by rote and not understood

-is nothing more than a materialistic

-prejudice. For instance, the

-youth needs only to acquire by a

-few examples the most necessary

-rules of multiplication, for which

-the fingers are far better suited

-than an abacus, and then to

-learn fully, by rote, the multiplication

-table. If one so proceeds,

-one takes into account the nature<span class="pagenum" id="Page_83">83</span>

-of the growing child. But a mistake

-may be made with regard to

-this, if, during the time that the

-memory is forming itself, too

-much is demanded of the intellect.

-The intellect being a power of the

-soul, and only born at the time of

-puberty, ought not to receive an

-outward influence before this

-period. Until the time of puberty,

-the youth should assimilate into

-the memory treasures over which

-mankind has meditated; later on

-it is time to permeate with ideas

-that which has been impressed

-upon his memory. A man ought

-therefore not to retain merely

-what he has understood, but he

-ought now to understand the

-things that he knows; that is to

-say, the things of which he has

-already taken possession by means

-of the memory, just as the child<span class="pagenum" id="Page_84">84</span>

-does, when learning to speak.

-This applies to a wider sphere.

-At first, assimilation of historical

-events by mere rote, then comprehension

-of the same by means of

-ideas. At first, a good impression

-upon the memory of geographical

-data, then an understanding of

-the relationship of each thing with

-the rest, etc. In certain respects

-all comprehension through ideas

-should be done by means of the

-stored treasures of the memory.

-The more the youth already knows

-through the memory before he

-comes to comprehension, the better

-it is. It is hardly necessary

-to explain that all this applies only

-to the period, of which we are

-speaking, and not to any later

-period. If one learns a subject in

-later life, either by going over

-it again, or in any other way, the<span class="pagenum" id="Page_85">85</span>

-opposite process to that here described

-might be correct and desirable,

-although even then a great

-deal depends upon the particular

-spiritual nature of the student.

-But at the time of life of which

-we have already spoken the spirit

-must not be parched by being

-overcrowded with intellectual

-ideas.</p>

-

-<p>It is also true that teaching by

-mere sense-objects, if carried too

-far, is the result of a materialistic

-view of life. At this age every

-idea must be spiritualised. One

-ought not, for instance, to be satisfied

-with merely producing a

-sense-impression of a plant, a

-grain of seed, or a blossom.

-Everything should seem as an allegory

-of the spiritual. A grain of

-seed is, in truth, not merely what

-it appears to the eye. Invisibly<span class="pagenum" id="Page_86">86</span>

-the whole new plant inhabits it,

-and that such a thing is more than

-what the sense perceives, must

-be absolutely realised with the perception,

-the imagination, and the

-feelings. The mysterious presence

-of latent existence must really be

-felt. Nor can it be objected that

-such a proceeding would weaken

-the perception of pure sense; on

-the contrary, by a persistent adherence

-to sense perceptions alone,

-Truth itself would be the loser.

-For the complete reality of a thing

-exists in Spirit and in Matter,

-and accurate observations can be

-no less carefully carried out if one

-brings to the study not only the

-physical senses, but also the spiritual

-faculties. If people could only

-perceive, as the Occultist is able

-to, how both body and soul are

-spoiled by mere object-teaching,<span class="pagenum" id="Page_87">87</span>

-they would not then lay so much

-stress upon it. Of what value is

-it from the highest point of view,

-if young people are shown all

-kinds of physical experiments in

-the mineral, vegetable and animal

-worlds, if with such a study

-one does not suggest the application

-of the sense allegory to the

-feeling of spiritual mystery? Certainly

-a materialistic mind will

-not be able to make anything of

-what has here been said, and of

-that the Occultist is only too conscious.

-Yet it is also clear to

-him that a really practical method

-of education can never proceed

-from the materialistic mind. So

-practical does such a mind imagine

-itself, and yet so unpractical

-is it in reality, when it is a

-matter of considering life vitally.

-Opposed to the true reality, materialistic<span class="pagenum" id="Page_88">88</span>

-opinions seem only fantastic,

-while to the materialist, the

-interpretations of occult science

-must, of necessity, appear equally

-fantastic. Doubtless, too, there

-will remain many obstacles which

-must be overcome before the fundamental

-teachings of occult science,

-arising from life itself, will

-permeate the art of education.

-But that is to be expected, for at

-present these truths are strange

-to many; nevertheless, if they be

-really the truth, they will incorporate

-themselves into all culture.</p>

-

-<p>Only through the sure conviction

-that they are the only educational

-means by which to work

-upon young people, can the teacher

-always find the right way to deal

-correctly with each individual

-case. Thus, he must know how

-the individual powers of the soul<span class="pagenum" id="Page_89">89</span>

-—such as thinking, feeling and

-willing—ought to be treated, and

-how their development may react

-upon the etheric body; while this

-itself, between the period when the

-second teeth appear and that of

-puberty, can be perfectly moulded

-by outside influences.</p>

-

-<p>The foundations for the development

-of a healthy and powerful

-will can be laid by the right management,

-during the first seven

-years, of those fundamental principles

-of education which have

-already been considered. For

-such a will must have for its support

-the fully developed form of

-the physical body. From the

-period of the second teething it

-begins to be a matter of making

-the etheric body, which is now developing,

-supply those powers to

-the physical body by which it can<span class="pagenum" id="Page_90">90</span>

-solidify its form and make itself

-firm. That which makes the most

-vivid impression upon the etheric

-body also reacts most forcibly

-upon the strengthening of the

-physical. And the strongest impulses

-are evoked in the etheric

-body through those perceptions

-and ideas by which a person feels

-and experiences his own relation

-to the everlasting Universe, that

-is to say, through religious experiences.

-The will, and along with it,

-the character, of a person will

-never develop healthily if he cannot

-experience at this epoch of

-life, profound religious impulses.

-The result of the uniform organisation

-of the will is that the person

-feels himself to be an organic

-fragment of the whole world. If

-the person does not feel himself to

-be indissolubly connected with a<span class="pagenum" id="Page_91">91</span>

-Supreme Spirit, then must the will

-and character remain unstable,

-discordant and unhealthy.</p>

-

-<p>The emotional nature is developed

-in the right direction by

-means of the allegories and sense-pictures

-already described, and especially

-by all which, whether from

-history or from other sources,

-presents to us the figures of persons

-with character. An absorption

-in the mysteries and beauties

-of Nature is also of importance in

-the upbuilding of the emotional

-world. And here it is particularly

-well to consider the culture of the

-sense of beauty, and the awakening

-of the feeling for what is artistic.

-Music should supply that

-rhythm to the etheric body which

-then enables it to perceive in

-everything the rhythm otherwise

-concealed. A young person will be<span class="pagenum" id="Page_92">92</span>

-deprived of much in all his after

-life, who does not receive at this

-period the benefit of cultivating

-the musical sense. To him in

-whom this sense is altogether lacking,

-a certain aspect of the Universe

-must remain hidden. Nor

-should, however, the other arts be,

-by any means neglected. The

-awakening of the sense for architectural

-form, as also for plastic

-shape, for line, design and harmony

-of color—not one of these

-ought to be omitted in the plan

-of education. So simply, perhaps,

-might all this be done, under

-special circumstances, that the objection

-that circumstances allow

-of no development at all in this

-direction can never be valid. One

-can do much with the simplest

-means, if the right sense in this

-direction prevails in the teacher<span class="pagenum" id="Page_93">93</span>

-himself. The joy of life, the love

-for existence, the strength to

-work—all these arise for the whole

-being, out of the cultivation of

-the sense of beauty and art. And

-the relations of man to man—how

-ennobled and how beautiful will

-they become through this sense! The

-moral sense, which will, at this

-period, be developed by pictures

-of life and by standard authorities,

-will also gain a certain stability

-if, through the sense of

-beauty, the good is recognized as

-beautiful and the bad as ugly.</p>

-

-<p>Thought in its own shape, as

-an inner life of distilled ideas,

-must, at the period in question,

-be kept in the background. It

-must develop spontaneously, as it

-were, uninfluenced from without,

-while the soul is nourished by

-means of similes and pictures<span class="pagenum" id="Page_94">94</span>

-representing life and the mysteries

-of nature. Thus, in the

-midst of the other experiences of

-the soul between the seventh

-year and the time of puberty,

-thought must grow and the

-faculty for judgment be matured,

-so that after a successful puberty

-the person becomes capable of

-forming his own opinions concerning

-the matters of life and

-knowledge, with complete independence.

-Indeed, the less one

-works directly upon the critical

-faculty, and the more one works

-indirectly through the development

-of the other spiritual

-powers, the better will it be for

-the whole after-life of the person

-concerned.</p>

-

-<p>Occult science lays down the

-principles, not only for the spiritual

-side of education, but also for<span class="pagenum" id="Page_95">95</span>

-the purely physical. Thus, to

-give a characteristic example, let

-us consider gymnastics and children’s

-games. Just as love and

-joy must permeate the environment

-during the first years of

-childhood, so too the growing

-etheric body must be taught really

-to experience from bodily exercise

-a feeling of its own expansion,

-of its ever increasing

-strength. For instance gymnastic

-exercises ought to be so carried

-out that with every movement,

-with every step, the feeling

-rises in the inner self of the boy

-or girl: “I feel increasing power

-within me.” And this feeling

-should manifest itself within as

-a healthy delight, as a sensation

-of pleasure. For the devising of

-gymnastic exercises, in this sense,

-it is of course necessary to possess<span class="pagenum" id="Page_96">96</span>

-more than a merely intellectual

-knowledge of the human body,

-anatomically and physiologically.

-It is necessary to possess a close

-intuitive and sympathetic knowledge

-of the relation of joy and

-comfort to the postures and movements

-of the human body. The

-formulator of such exercises

-ought himself to experience how

-one movement or posture of the

-limbs will produce a pleasant and

-comfortable sensation, but another

-a loss of strength, and so forth.

-A belief that gymnastics and

-bodily exercises can be cultivated

-in this direction is one that can

-only be supplied to the educator

-by occult science, or, above all, by

-a mind sympathetic to such

-thought. One does not even require

-the power of vision in the

-spiritual worlds, but only the inclination<span class="pagenum" id="Page_97">97</span>

-to apply to life what

-has been given out by occultism.

-If, especially in such practical departments

-as this of education,

-occult knowledge were applied, then

-all the useless talk of how this

-knowledge has yet to be proved

-would straightway cease. For to

-him who should rightly apply it,

-this knowledge would itself be a

-proof through the whole of life

-by making him healthy and strong.

-By such means he would perceive,

-through and through, that

-it is true in actual practice, and

-this he would find a better proof

-than any manner of “logical” and

-so-called “scientific” reasons. One

-can best know spiritual truths by

-their fruits, and not through a

-pretended proof, however scientific,

-for such could hardly be

-anything more than a logical skirmishing.</p>

-

-<hr class="chap" />

-

-<p><span class="pagenum" id="Page_98">98</span></p>

-

-<p>At puberty the astral body is

-first born. With the free outward

-development which follows, all

-that which is unfolded by the

-world of externalised perceptions,

-by one’s judgment and the unfettered

-understanding, will first

-rush inward upon the soul. It has

-already been mentioned that these

-faculties of the soul, hitherto uninfluenced

-from within, ought to

-be developed by the right management

-of educational means,

-just as unconsciously as the eyes

-and ears evolve themselves in the

-womb. But with puberty the

-time has arrived when the person

-is ready to form his own judgment

-concerning the things which

-he has hitherto learned. No

-greater injury can be inflicted on

-any one than by too soon awakening

-within him his own judgment.<span class="pagenum" id="Page_99">99</span>

-One should only judge when one

-has already stored up the necessary

-qualifications for judging

-and comparing. If, before this,

-one creates one’s own independent

-opinions, then these will have

-no sure foundations. All one-sidedness

-in life, all dreary “confessions

-of faith” which are based

-upon a few mere scraps of knowledge,

-and the desire to judge from

-these human conceptions that have

-been approved through long ages

-of time, rest upon just such mistakes

-in education. Before qualified

-to think, one must place before

-oneself, as a warning, what

-others have thought. There is no

-sound thinking which has not been

-preceded by a sound perception

-of the truth supported by obvious

-authority. If one wishes to follow

-out these principles of education,<span class="pagenum" id="Page_100">100</span>

-one must not allow people,

-at too early an age, to fancy themselves

-able to judge, for in avoiding

-this, one will leave them the

-possibility of allowing life to work

-upon them from every side, and

-without prejudice. For by one

-such judgment, which is not

-founded on the precious basis of

-spiritual treasures, he who makes

-it will have placed a stumbling-block

-in the path of his life. For

-if one has pronounced a judgment

-on any subject, one will always

-be influenced by having done so;

-one will no longer regard an experience

-as one might have regarded

-it, if one had not erected

-an opinion which is henceforth intertwined

-with the subject in question.

-In young people the disposition

-to learn first and then to

-judge, should be present. That<span class="pagenum" id="Page_101">101</span>

-which the intellect has to say of

-a certain subject ought only to be

-said when all the other powers of

-soul have spoken; before that the

-intellect ought only to play the

-part of mediator. It should only

-serve to lay hold of what is seen

-and felt, to apprehend it as it

-there exists, without allowing the

-unripe judgment to take possession

-of the matter. Therefore

-the youth ought to be shielded

-from all the theories concerning

-a thing, before the above-mentioned

-age, and it should be especially

-emphasized that he should

-face the experiences of life in

-order to admit them into his soul.

-A growing individual can certainly

-be made acquainted with what

-people have thought concerning

-this or that, but one should avoid

-letting him form opinions which<span class="pagenum" id="Page_102">102</span>

-arise from a premature judgment.

-He should receive opinions with

-the feelings, without deciding at

-once for one view or the other,

-not attaching himself to a party,

-but thinking, as he listens: “One

-has said this, and the other that.”

-Before all things a large measure

-of tact is necessary in the cultivation

-of this sense by teachers

-and guardians, but occult knowledge

-is exactly calculated to supply

-such tact.</p>

-

-<p>It has only been possible to develop

-here a few aspects of education

-in the light of Occultism,

-but it has only been intended to

-give a hint as to what problems

-of civilisation this philosophy will

-have to solve. Whether it can do

-so depends on whether the inclination

-for such a way of thinking

-henceforth broadens out in ever<span class="pagenum" id="Page_103">103</span>

-widening circles. In order that

-this may take place, two things

-are necessary: first, that people

-should abandon their prejudice

-against Occultism. He who will

-truly associate himself with it,

-will soon see that it is not the

-fantastical trash which so many today

-imagine it to be. This is not

-intended as a reproach to such

-people, for everything which our

-time offers as a means of education

-must, at first, engender the

-view that occultists are fantastics

-and dreamers. On the surface

-any other view is hardly possible,

-for there appears to be the most

-complete diversity between what

-is known as Occult Science or

-Theosophy, and all that the culture

-of the present day suggests

-as the principles for a healthy

-view of life. Only a deeper consideration<span class="pagenum" id="Page_104">104</span>

-reveals to us how entirely

-in opposition the views of

-the present must remain without

-these principles of occult science—how,

-indeed, they themselves call

-out these very principles and in

-the long run cannot remain without

-them. The second thing that

-is necessary is connected with the

-sound development of Theosophy

-itself. Life will only welcome

-Theosophy, if in theosophical circles

-the knowledge is made to permeate

-everywhere that it is important

-to make these teachings

-bear fruit in the widest manner

-for all conditions of life, and not

-merely to theorize about them.

-Otherwise people will continue to

-look upon Theosophy as a kind of

-religious sectarianism, only fit

-for some fanatical enthusiasts.

-But if it performs positive useful<span class="pagenum" id="Page_105">105</span>

-spiritual work, then the theosophical

-movement cannot, in the

-long run, be refused an intelligent

-hearing.</p>

-

-

-

-<div class="footnotes">

-<h2 id="FOOTNOTES">FOOTNOTES:</h2>

-

-<div class="footnote">

-

-<p><a id="Footnote_1_1" href="#FNanchor_1_1" class="label">1</a>

-“<cite>The Way of Initiation</cite>,” or How to

-Attain Knowledge of the Higher Worlds,“

-by Rudolph Steiner, Ph.D., with a Foreword

-by Annie Besant, and some biographical Notes of the author by Edouard

-Schuré. Second edition, 237 pages, cloth,

-crown 8vo, 3/10 post free.

-</p>

-<p>

-“<cite>Initiation and its Results.</cite>” A sequel

-to “The Way of Initiation.” Second edition.

-3/9 post free. To be obtained from the

-Theosophical Publishing Society, 161 New

-Bond Street, London, W.</p></div>

-

-<div class="footnote">

-

-<p><a id="Footnote_2_2" href="#FNanchor_2_2" class="label">2</a>

-This distinction is important, for the

-ideas of the present time with regard to

-this subject are rather inaccurate. The

-difference between the vegetable and the

-creature gifted with the power of sensation

-is completely lost sight of, because the

-essential characteristic of sensibility is

-not clearly defined. When a being (or an

-object) responds to an exterior impression

-by showing any effect whatever, it is

-inaccurate to conclude that this impression

-has been felt. To bear out this

-conclusion the impression must be experienced

-inwardly, that is to say, the outside

-stimulus must produce a kind of interior

-reflection. The great progress of natural

-science, which a true Theosophist must

-sincerely admire, has thrown our abstract

-vocabulary into confusion. Some of our

-biologists are ignorant of the characteristics

-of sensibility, and thus accredit it to

-beings who are devoid of it. Sensibility

-such as is comprehended by those biologists,

-can, it is true, be attributed to organisms

-deprived of it. But what is

-understood by Theosophy as sensibility is

-a totally different quality.</p></div>

-

-<div class="footnote">

-

-<p><a id="Footnote_3_3" href="#FNanchor_3_3" class="label">3</a>

-A distinction must be made between

-the conscious inner life of the astral body

-and the perception of this life by outward

-clairvoyant observation. Here this latter

-perception by a trained clairvoyant is intended.</p></div>

-

-<div class="footnote">

-

-<p><a id="Footnote_4_4" href="#FNanchor_4_4" class="label">4</a>

-The reader need not object to the

-technical term “Body of the ego,” because

-there is nothing of gross physical matter

-meant by it, but occult science being forced

-to employ the vocabulary of ordinary

-language, the words applied to Theosophy

-ought from the outset to be taken in a

-spiritual sense.</p></div>

-

-<div class="footnote">

-

-<p><a id="Footnote_5_5" href="#FNanchor_5_5" class="label">5</a>

-The terms “Spirit-Self”, “Life-Spirit”

-and “Spirit-Man” need not mystify the

-reader; they stand for those transmutations

-of our grosser bodies which are the

-results of conscious effort and pure aspirations;

-they form, in other words, the

-Higher Trinity, called in Eastern terminology:

-Manas, Buddhi and Atma, respectively.

-(Trans.)</p></div>

-

-<div class="footnote">

-

-<p><a id="Footnote_6_6" href="#FNanchor_6_6" class="label">6</a>

-Were these affirmations to be wrongly

-interpreted, the objection might be raised

-that a child before cutting his second teeth

-is not deprived of memory, and that before

-reaching the age of puberty, he possesses

-the inherent faculties of the astral

-body. It must not be forgotten that the

-etheric and astral bodies are in existence

-from the moment of physical birth, although

-surrounded by the protecting shell

-described. It is precisely this envelope,

-protecting the etheric body, which permits

-of a remarkably good memory before the

-cutting of the second teeth. The existence

-of physical eyes in the embryonic

-being, concealed in the womb of the mother,

-is analogous. And in the same way that

-the physical eyes sheltered from all external

-influence do not owe their development

-to the physical sunlight, so also education

-from without should not intervene

-before the cutting of the second teeth in

-the training of the memory. Very much

-to the contrary, the spontaneous growth

-of the memory will be noticeable, provided

-there is food for it within reach, and no

-attempt be made to train it by means of

-exterior methods.

-</p>

-<p>

-This observation applies equally to the

-qualities belonging to the astral body

-before puberty. Provision should be made

-for their training, but bearing in mind that

-this body is still encompassed by a protecting

-shell. It is something wholly different

-to take care of the germs which are

-in process of development within the astral

-body before puberty and to expose the freed

-astral body <em>after</em> puberty to what it can

-assimilate in the outer world, <em>without</em> the

-protecting shell. This distinction is certainly

-very subtle, but without its careful

-consideration the whole significance of

-education cannot be understood.</p></div>

-</div>

-

-

-<div class="transnote">

-<h3>Transcriber's Notes</h3>

-

-<p>Obvious typographical errors have been silently corrected. All other spelling and

-punctuation remains unchanged.</p>

-

-<p>The half title immediately before the title page has been removed.</p>

-</div>

-

-

-

-

-

-

-

-

-<pre>

-

-

-

-

-

-End of Project Gutenberg's The Education of Children, by Rudolf Steiner

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+    <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" />
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+    <title>
+      The Project Gutenberg eBook of The Education of Children , by Rudolf Steiner.
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+<body>
+<div>*** START OF THE PROJECT GUTENBERG EBOOK 55586 ***</div>
+
+<h1>
+THE EDUCATION<br />
+OF CHILDREN</h1>
+
+
+<p class="center"><small>FROM THE STANDPOINT<br />
+OF THEOSOPHY</small></p>
+
+<p class="center"><span class="xs">BY</span><br />
+RUDOLF STEINER<br />
+<span class="xs">PH. D. (<span class="smcap">VIENNA</span>)</span></p>
+
+<p class="center"><span class="xs">AUTHORIZED TRANSLATION<br />
+FROM THE SECOND GERMAN EDITION</span></p>
+
+<div class="figcenter" >
+<img src="images/col1.jpg" alt="Colophon" />
+</div>
+
+
+<p class="center"><small>AMERICAN EDITION</small></p>
+
+<p class="center"><i><small>THE RAJPUT PRESS</small>.</i></p>
+
+<div class="figcenter">
+<img src="images/col2.jpg" alt="Colophon" />
+</div>
+
+<p class="center"><small><i>CHICAGO.</i><br />
+
+1911</small>
+</p>
+
+
+
+
+<p class="center spaced">
+<small>COPYRIGHT 1911, <span class="smcap">BY</span> WELLER VAN HOOK, IN THE<br />
+UNITED STATES OF AMERICA</small></p>
+
+<blockquote>
+
+<p><small>IN VIEW OF THE MANY UNAUTHORIZED TRANSLATIONS
+OF DR. RUDOLF STEINER’S WORKS, THE
+PUBLISHER BEGS TO GIVE NOTICE THAT ALL
+AUTHORISED EDITIONS, ISSUED UNDER THE
+EDITORSHIP OF MR. MAX GYSI, BEAR THE SYMBOL
+OVERLEAF (CROSS IN PENTAGRAM).</small></p></blockquote>
+
+<p class="center space-above">
+MAX GYSI, Editor,<br />
+“Adyar,” Park Drive,<br />
+Hampstead, London, N. W.</p>
+
+<hr class="chap" />
+<div class="chapter"></div>
+
+
+<h2><a name="THE" id="THE">THE<br />
+EDUCATION OF CHILDREN</a><br />
+
+<span class="xs">FROM THE STANDPOINT OF THEOSOPHY</span></h2>
+
+<p class="center"><span class="xs">(TRANSLATED BY W. B.)</span></p>
+
+
+<p>Present day life calls into question
+many things which man has
+inherited from his ancestors
+hence the numberless questions
+of the day, as for example: the
+Social Problem, the Woman’s
+Movement, Education and School
+Questions, Law Reform, Hygiene,
+Sanitation, and so forth. We try
+to grapple with these questions in
+manifold ways. The number of
+those who bring forward this or
+that remedy in order to solve this
+or that question, or at least to contribute
+something towards its solution,
+is immeasurably great, and<span class="pagenum" id="Page_6">6</span>
+every possible shade of opinion is
+manifested in these endeavors;
+radicalism, carrying itself with a
+revolutionary air; the moderate
+view, full of respect for existing
+things and desirous of fashioning
+out of them something new; or
+conservatism, up in arms, whenever
+old institutions and traditions
+are tampered with; and
+besides these main attitudes, there
+are all sorts of intermediary points
+of view.</p>
+
+<p>He who is able to probe deeply
+into life cannot help feeling one
+thing with regard to these phenomena—that
+the claims which are
+placed before men in our time are
+met repeatedly by inadequate
+means. Many would like to re-form
+life, without really knowing
+it from its foundations. He who
+would put forth a proposition as<span class="pagenum" id="Page_7">7</span>
+to life in the future, must not content
+himself with merely learning
+to know life superficially. He
+must probe it to its depths.</p>
+
+<p>Life is like a plant that contains
+not only that which is visible to
+the eye, but also a future condition
+concealed within its secret depths.
+He who has before him a plant
+that is just in leaf, is well aware
+that later on blossoms and fruit
+will be added to the leaf-bearing
+stem. The germs of these blossoms
+and fruit are already concealed
+within the plant. But it is impossible
+for one who merely regards
+it in its present condition to
+say how these organs will ultimately
+appear. Only he who is acquainted
+with the nature of the
+plant can do so.</p>
+
+<p>Human life also contains within
+itself the germs for its future.<span class="pagenum" id="Page_8">8</span>
+But to be able to say anything
+about this future one must penetrate
+into the hidden nature of
+man, and this, the present age,
+has no real inclination to do. It
+busies itself with the surface and
+thinks itself treading on unsafe
+ground should it advance into that
+which is hidden from external observation.
+With the plant it is
+true the matter is considerably
+simpler. We know that its like
+has often and often brought forth
+flowers and fruit. Human life
+exists but once and the flowers
+which it is to bring forth in the
+future were not previously there.
+None the less they exist in human
+life in embryo, just as much as the
+flowers of the plant which at present
+is only just bearing leaves.</p>
+
+<p>And it is possible to say something
+about this future, when one<span class="pagenum" id="Page_9">9</span>
+penetrates beneath the surface,
+into the heart of human nature.
+The different reformatory ideas of
+the present can only become really
+fruitful and practical, when they
+are the result of this deep research
+into human life.</p>
+
+<p>Theosophy is suited by its very
+nature to present a practical philosophy,
+comprehending the whole
+sphere of human life. Whether or
+not Theosophy, or that which in
+our time so often passes for it, is
+justified in putting forth such a
+claim, is not the point. The point
+concerns rather the nature of Theosophy
+and what, by means of this
+nature, it is able to accomplish.
+It ought not to be a colorless
+theory to satisfy the mere curiosity
+of knowledge, nor yet a
+medium for those men who, out of
+selfishness, would like to win for<span class="pagenum" id="Page_10">10</span>
+themselves a higher grade of evolution.
+It can contribute something
+to the most important problems
+of present day Humanity, in
+the development of its well-being.</p>
+
+<p>Of course if it acknowledges a
+mission of this kind it must expect
+to meet with all manner of opposition
+and doubt. Radicals, Moderates
+and Conservatives of all
+departments in life will surely
+raise such doubts against it. For
+at first it will be unable to please
+any one party, because its doctrines
+reach far beyond all party
+motives.</p>
+
+<p>And these doctrines have their
+roots wholly and solely in the true
+understanding of life. Only he
+who understands life will be able
+to take his lessons from life itself.
+He will draw up no capricious
+schemes, for he knows that no<span class="pagenum" id="Page_11">11</span>
+other fundamental laws of life will
+prevail in the future than such as
+prevail in the present. Theosophy
+will therefore of necessity have respect
+for the existing state of
+things. Even, should it still find
+in what is existent, very much that
+might be improved, yet it will not
+fail to perceive in the present the
+germs of the future. But it knows,
+too, that for all things nascent
+there is a growth and a development.
+Therefore the germs for a
+transformation and for a future
+growth will appear to Theosophy
+in the existing state of things. It
+invents no schemes, it only calls
+them forth from what already
+exists. But that which is so called
+forth becomes in a certain sense
+itself a scheme, for it contains
+within itself the nature of evolution.</p>
+
+<p><span class="pagenum" id="Page_12">12</span></p>
+
+<p>For this very reason the theosophical
+way of delving into the
+nature of man must yield the most
+fruitful and practical means for
+the solution of the vitally important
+questions of the present time.</p>
+
+<p>It is my purpose to apply this
+to one such question, namely that
+of education. We do not intend to
+advance any claims or pronounce
+a learned dissertation, but to portray
+simply the child nature. From
+a study of the nature of the growing
+man, the educational standpoint
+here suggested will develop
+quite naturally. But to proceed
+rightly with such a study it is
+necessary to contemplate the hidden
+nature of man in general.</p>
+
+<p>That which is cognised by the
+physical perception, that which the
+materialistic view of life considers
+to be the only important element<span class="pagenum" id="Page_13">13</span>
+in the nature of man, namely, his
+physical body, forms, according to
+spiritual research, only a part, a
+principle of human nature. This
+physical body is subject to the
+same laws of physical life, is composed
+of the same matter and
+forces, as all the rest of the so-called
+lifeless world. Theosophy,
+therefore, maintains that man possesses
+this physical aspect in common
+with the whole of the mineral
+kingdom. And it considers as
+physical body that part only in
+man which is able to mix, unite, to
+build up and to dissolve the very
+same materials, and after identical
+laws, as are also at work in the
+mineral world.</p>
+
+<p>Now besides this physical body,
+Theosophy recognizes a second element
+in the constitution of man—namely
+a vital or etheric body.<span class="pagenum" id="Page_14">14</span>
+And that there may be no cause
+for the physicist to reject the term
+etheric body we would point out
+that etheric is here used in a
+different sense from the hypothetical
+ether of physics, and it
+must be taken to mean here that
+which is about to be described.</p>
+
+<p>It has been considered for some
+time past a most unscientific proceeding
+to speak of an “etheric
+body” of this kind. At the end of
+the eighteenth and in the first half
+of the nineteenth century, it is
+true, it was not considered “unscientific.”
+It was then said that
+matter and force operating in a
+mineral could not of their own
+power form themselves into a living
+being. For this there must be
+an especial indwelling “force,”
+which was termed “vital force.”
+It was represented indeed that<span class="pagenum" id="Page_15">15</span>
+such a force operates in plants, in
+animals, and in human bodies, and
+produces the phenomena of life
+just as magnetic force in the magnet
+causes attraction. In the succeeding
+period of materialism this
+theory had been abandoned. It
+was then said that a living being
+builds itself up in the same way
+as a so-called lifeless being; no
+other forces prevail in an organism
+than those which are in the
+mineral—they only operate in a
+more complicated manner; they
+build up a more complex structure.
+At the present time, only
+the most obstinate materialists
+cling to this denial of the “vital
+force.” A number of natural
+philosophers have taught that one
+must nevertheless admit some such
+thing as a vital force of a life-principle.</p>
+
+<p><span class="pagenum" id="Page_16">16</span></p>
+
+<p>Thus the new science approaches
+in a certain sense the
+teaching of Theosophy in regard
+to the vital body. Nevertheless
+there is a considerable difference
+between the two. Science today,
+by means of intellectual observations
+founded on the facts of ordinary
+perception, has accepted
+the idea of a kind of vital force.
+But this is not the method of a
+truly spiritual research, such as
+Theosophy aims at, and from the
+results of which proceed the theosophical
+teachings. It cannot be
+pointed out too often, how Theosophy
+on this point differs from
+the current science of the day.
+The latter considers the experience
+of the senses to be the basis
+of all knowledge, and whatever is
+not built upon this basis it treats
+as unknowable. From the impressions<span class="pagenum" id="Page_17">17</span>
+of the senses it draws deductions
+and conclusions. But
+anything that goes further it puts
+aside, as being beyond the limits
+of human knowledge. To Theosophy
+such a prospect resembles
+the view of a blind man who only
+takes into consideration those
+things that he can touch, and
+what he may infer from the
+touched object by reasoning, but
+who sets aside the statements of
+those who can see as being beyond
+the faculty of human perception.
+For Theosophy shows that
+man is capable of evolution, that
+through the developing of new
+organs he may conquer for himself
+new worlds. Around the
+blind man there is color and light,
+but he cannot perceive them, because
+he does not possess the requisite
+organs. Around man, so<span class="pagenum" id="Page_18">18</span>
+Theosophy teaches, there are many
+worlds, and he can observe them,
+if only he develops the organs
+necessary for the purpose.</p>
+
+<p>Even as the blind man looks
+upon a new world as soon as he
+has undergone a successful operation,
+so can man, through the developing
+of higher organs, perceive
+worlds quite different from
+those which he observed at first
+with his ordinary senses. Now
+whether or not it is possible to
+operate on one who is bodily blind
+depends on the conditions of the
+organs; but those higher organs
+by which one may penetrate into
+the upper worlds, exist in embryo
+in every human being. Anyone
+can develop them, who has the
+patience, endurance and energy to
+make use of those methods which
+are described in my two books entitled<span class="pagenum" id="Page_19">19</span>
+“The Way of Initiation”
+and “Initiation and Its Results.”<a id="FNanchor_1_1" href="#Footnote_1_1" class="fnanchor">1</a></p>
+
+<p>Theosophy does not speak of limitations
+to man’s knowledge through
+his organism; but says, on the
+contrary, that he is surrounded by
+worlds for which he has the
+organs of perception. It indicates
+the means by which to extend
+the temporary limits. It also
+occupies itself with the investigation
+of the vital, or etheric body,
+and to what in the following may
+be called the yet higher principles
+of human nature. It admits that
+only the physical body can be accessible
+to the investigation of the
+bodily senses, and that from this
+standpoint one can at most only<span class="pagenum" id="Page_20">20</span>
+chance on something higher by a
+train of reasoning. But it gives
+information as to how one can
+open up for oneself a world in
+which these higher principles of
+human nature appear before the
+observer, just as the colors and
+light of objects appear before the
+blind-born person after his operation.
+For those who have developed
+the higher organs of perception,
+the etheric or vital body is an
+object of actual observation, and
+not a theory resulting from intellectual
+activity or a train of reasoning.</p>
+
+<p>Man has this etheric, or vital
+body, in common with the plants
+and animals. It causes the matter<span class="pagenum" id="Page_21">21</span>
+and forces of the physical body
+to form themselves into the manifestations
+of growth, of reproduction,
+of the internal motions of the
+fluids, etc. It is also the builder
+and sculptor of the physical body,
+its inhabitant and its architect.
+The physical body can therefore
+also be called an image or expression
+of this vital body. Both are
+approximately the same in man as
+regards form and size, yet they
+are by no means quite alike. But
+the etheric body in animals and
+still more in plants, differs considerably
+from the physical body
+with regard to its shape and dimension.</p>
+
+<p>The third principle of the human<span class="pagenum" id="Page_22">22</span>
+being is the so-called body of feeling,
+or astral body. It is the
+vehicle of pain and pleasure, of
+impulse, desire, passion, and so
+forth. An entity composed merely
+of a physical and an etheric body
+has nothing of all this, to which
+may be ascribed the term—sensation.
+The plant has no sensation.
+If many a learned man of our
+time concludes that plants have a
+certain power of sensation, from
+the fact that many of them respond
+to a stimulus, by movement,
+or in other ways, he merely shows
+that he does not know the essence
+of sensation. The point is, not
+whether the being in question responds
+to an outward stimulus,
+but rather whether the stimulus
+reflects itself through an inner
+experience, such as pleasure or
+pain, impulse, desire, etc. If this<span class="pagenum" id="Page_23">23</span>
+be not the standard of sensation,
+one would be justified in asserting
+that blue litmus paper has a
+sense of feeling for certain substances,
+because on coming into
+contact with them, it turns red.<a id="FNanchor_2_2" href="#Footnote_2_2" class="fnanchor">2</a></p>
+
+<p>Man has the astral body in common
+with the animal world only.
+It is thus the medium for the life
+of sensation and feeling.</p>
+
+<p>One must not fall into the error
+of certain theosophical circles and
+think that the etheric body and</p>
+<p><span class="pagenum" id="Page_24">24</span></p>
+<p>astral body consist merely of finer
+matter than that which exists in
+the physical body. For this would
+mean simply the materialisation of
+these higher principles of human
+nature. The etheric body is a form
+of living forces; it is composed of
+active forces, but not of matter—and
+the astral body or body of
+feeling is a form consisting of<span class="pagenum" id="Page_25">25</span>
+colored luminous pictures revolving
+within themselves.<a id="FNanchor_3_3" href="#Footnote_3_3" class="fnanchor">3</a></p>
+
+<p>The astral body differs in form
+and size from the physical body.
+It appears in man in the form
+of an oblong egg, in which the
+physical and the etheric bodies
+are embedded. It projects on all
+sides beyond these two like a luminous
+cloud.</p>
+
+<p>Now in the nature of man there
+is a fourth principle which he does
+not share with other earthly creatures.
+This is the vehicle of the
+human “I”. The little word “I”
+as we call it in English is a word
+that separates itself from all other
+words. He who duly reflects on</p>
+<p><span class="pagenum" id="Page_26">26</span></p>
+<p>the nature of this word, gains access
+at the same time to an understanding
+of human nature. Every
+other word may be used by all men
+in the same way to suit some corresponding
+object. Anyone can
+call a table “table,” any one can
+call a chair “chair,” but with the
+word “I” it is not so. No one
+can use it as an indication of
+some one else, for each person can
+only speak of himself as “I”.
+Never can the word “I” sound in
+my ears as a reference to myself.
+For a man in designating himself
+“I”, must name himself within
+himself. A being that can say to
+himself “I” is a world in himself.
+Those religions which are built up
+on the basis of Theosophy have
+always felt this. They have therefore
+said that with the “ego” the
+God begins to speak within—the<span class="pagenum" id="Page_27">27</span>
+God who, among lower beings, is
+manifested only from without in
+the surrounding phenomena.</p>
+
+<p>The vehicle of this lastly developed
+capacity is now “the body
+of the ego,” the fourth principle
+of the human being.<a id="FNanchor_4_4" href="#Footnote_4_4" class="fnanchor">4</a> This body
+of the ego is the vehicle of the
+higher human soul, and through
+it man is the crown of all earthly
+creation. But the ego in present
+humanity is by no means a simple
+entity. Its nature can be recognized
+when a comparison is made
+between men of different stages
+of evolution. Take for instance<span class="pagenum" id="Page_28">28</span>
+the uneducated savage and the
+average European, and compare
+these again with a lofty idealist.
+Each one of them has the faculty
+of saying to himself “I” for the
+“body of the ego” is existent in
+each of them. But the uncivilized
+savage gives way with this “I” to
+his passions, his impulses and appetites,
+almost like an animal. The
+more highly developed man allows
+himself to follow certain inclinations
+and desires, others he checks
+or suppresses. The idealist has
+formed, in addition to the original
+inclinations and passions, others
+that are higher. This is all due to
+the fact that the “ego” has been
+at work on the other principles of
+the human being. And it is precisely
+the mission of the “ego”
+to ennoble and purify the other
+principles by its own power.</p>
+<p><span class="pagenum" id="Page_29">29</span></p>
+<p>So the lower principles, under
+the influence of the “ego,” have
+become more or less changed
+within a man who has surmounted
+the conditions in which the outer
+world has placed him. Take the
+case of the man who is just raising
+himself above the level of the animal—when
+his “ego” flashes out
+he still resembles the animal with
+regard to his lower principles.
+His etheric or vital body is solely
+the medium of the living constructive
+forces of growth and
+propagation. His astral body only
+gives expression to such impulses,
+desires and passions as are
+stimulated by his outer nature.
+All the time that the man is
+struggling on through successive
+lives, or incarnations, from this
+degree of culture to an ever higher
+evolution, his ego is remodelling<span class="pagenum" id="Page_30">30</span>
+the other principles. In this way
+the astral body becomes the
+medium of purified pleasurable
+and unpleasurable sensations, refined
+desires and longings. And
+the etheric, or vital body, also
+transforms itself. It becomes the
+vehicle of habits, of permanent inclinations
+of temperament and of
+memory. A man whose ego has not
+yet influenced his vital body has
+no remembrance of the experiences
+he undergoes. He lives
+just as he has been brought up
+by Nature.</p>
+
+<p>The whole development of civilisation
+expresses itself for man
+in this working of the ego upon
+the subordinate principles. This
+working penetrates even to the
+physical body. Under the influence
+of the ego, the physiognomy,
+the gestures and movements, the<span class="pagenum" id="Page_31">31</span>
+whole appearance of the physical
+body, change.</p>
+
+<p>One can also discern how differently
+the various mediums of
+civilisation affect the individual
+principles of the human being.
+The common factors of civilisation
+influence the astral body.
+They bring to it other kinds of
+pleasure, displeasure, impulse, etc.,
+than it originally had. Absorption
+in a work of art influences the
+etheric body, for a man obtains
+through a work of art, the presentiment
+of something higher
+and nobler than that which is
+offered by the environment of the
+senses, and thus transforms his
+vital body. A powerful means for
+the purification and ennoblement
+of the etheric body is religion.
+Religious impulses have, in this
+way, their sublime mission in the<span class="pagenum" id="Page_32">32</span>
+evolution of humanity.</p>
+
+<p>That which is called conscience
+is nothing but the result of the
+work of the ego on the vital body,
+through a succession of incarnations.
+When a man perceives that
+he must not do certain things, and
+when through this perception, an
+impression is made on him, deep
+enough to communicate itself to
+his etheric body, the conscience
+begins to be formed.</p>
+
+<p>Now this work of the ego on the
+subordinate principles can either
+be one that belongs rather to the
+whole human race, or it can be
+quite individually a work of the
+single ego upon itself. In the
+first change of man, to a certain
+extent, the whole human race
+takes part; the latter must depend
+on the inner activity of the
+ego. When the ego grows strong<span class="pagenum" id="Page_33">33</span>
+enough entirely to remodel the
+astral body through its own
+strength, then that which the ego
+makes of this astral body or body
+of feeling is called the “Spirit-Self”
+(Geistesselbst)<a id="FNanchor_5_5" href="#Footnote_5_5" class="fnanchor">5</a> or as they
+say in the East, Manas. This transformation
+consists essentially in
+an imbuing, in an enriching of
+the inner being with higher ideas
+and perceptions. But the ego can
+arrive at yet higher and more intimate
+work with regard to the
+special entity of man. This
+occurs when not merely the astral<span class="pagenum" id="Page_34">34</span>
+body is enriched, but when the
+etheric or vital body becomes
+transformed. Man learns a certain
+amount in the course of life,
+and when he looks back on his
+life from any point, he is able to
+say to himself: “I have learnt
+much,” but how much less is he
+able to speak of a change of temperament
+and character, of an improvement
+or deterioration of the
+memory, during life. Learning
+affects the astral body, whilst the
+latter transformations affect the
+ethic or vital body. It would
+therefore be no inapt simile to
+compare the change of the astral
+body in life to the movement of
+the minute-hand of the clock, the
+change of the vital body to that of
+the hour-hand.</p>
+
+<p>When a man enters upon the
+higher, or so-called occult training,<span class="pagenum" id="Page_35">35</span>
+the chief thing to bear in
+mind is that he at once begins
+this latter transformation by the
+innermost might of the ego. He
+must work quite consciously and
+individually at the changing of
+habits, temperament, character,
+memory, etc. As much of this
+vital body as he works upon in
+this way becomes transformed
+into the “Life-Spirit” (Lebensgeist),
+or as the Eastern expression
+has it, into Buddhi.</p>
+
+<p>On a yet higher stage of evolution
+man attains to powers by
+which he can effect a transformation
+of his physical body (as for
+example, changing the pulse and
+the circulation of the blood). As
+much of the physical body as is
+transformed in this way, is called
+“Spirit-Man” (Geistesmensch)—Atma.</p>
+
+<p><span class="pagenum" id="Page_36">36</span></p>
+
+<p>The changes which are effected
+in the lower principles by man,
+not as an individual, but rather as
+a whole group of the human race,
+or a part of it, such as a nation,
+a tribe, or a family—have in
+Theosophy, the following names.
+The astral body, or body of feeling,
+when transformed by the ego is
+called the emotional soul; the
+transformed etheric body becomes
+the rational soul, and the transformed
+physical body, the self-conscious
+soul. But it is not to
+be supposed that the transformation
+of these three principles takes
+place successively. It takes place
+in all three bodies simultaneously,
+from the moment when the ego
+flashes out. Indeed the work of
+the ego is not generally speaking
+perceptible until a part of the
+self-conscious soul is formed.</p>
+
+<p><span class="pagenum" id="Page_37">37</span></p>
+
+<p>It is seen from the foregoing
+paragraph that there are four
+principles in the Being of Man:
+the physical body, the etheric or
+vital body, the astral or body of
+feeling and the ego-body;—the
+emotional soul, the rational soul,
+the self-conscious soul—and indeed
+the yet higher principles of
+human nature also,—the Spirit-Self
+(Manas), the Life-Spirit
+(Buddhi), the Spirit-Man (Atma)
+appear as the products of the
+transformation of these four principles.
+In speaking about the
+sources of our human capacities,
+only these four principles can be
+taken into account.</p>
+
+<p>As a teacher works upon these
+four principles of the human constitution,
+one must, in order to
+work in the right way, penetrate
+into the nature of these divisions<span class="pagenum" id="Page_38">38</span>
+of man. Now it must by no means
+be imagined that these parts develop
+themselves in man in such a
+way that at any one moment of
+his life—say at his birth—they
+are all equally advanced. On the
+contrary their development takes
+place at the various life-periods
+in a different way. And the right
+foundations for education and instruction
+depend on the knowledge
+of this law of the evolution of
+human nature.</p>
+
+<p>Before physical birth the nascent
+human being is enclosed on all
+sides by an alien physical body.
+It does not come into contact independently
+with the outward
+physical world. The physical
+body of the mother forms its environment.
+This body alone can
+influence the maturing fœtus.
+Physical birth consists precisely<span class="pagenum" id="Page_39">39</span>
+in the fact that the physical body
+of the mother releases the child,
+thereby causing the surroundings
+of the physical world to influence
+him immediately. The senses open
+themselves to the outward world,
+and this latter is thereby able to
+exercise those influences over the
+child which were previously exercised
+by the physical body of the
+mother.</p>
+
+<p>For a spiritual comprehension
+of the world such as is represented
+by Theosophy, the physical
+body is then actually born, but not
+yet the etheric or vital body. As
+the child until the moment of its
+birth is surrounded by the physical
+body of the mother, so too until
+the time of his second teeth, about
+the age of seven, is he surrounded
+by an etheric and an astral covering.
+Not until the time of the<span class="pagenum" id="Page_40">40</span>
+change of teeth does the etheric
+covering release the etheric body.
+Then until the time of puberty
+there still remains an astral covering.<a id="FNanchor_6_6" href="#Footnote_6_6" class="fnanchor">6</a>
+At this period the astral
+or desire body also becomes free
+on all sides, as did the physical
+body at the time of the physical
+birth and the etheric body at the
+time of the second teeth.</p>
+
+<p>Thus then, Theosophy must<span class="pagenum" id="Page_41">41</span>
+speak of three births of man. Certain
+impressions, which are intended
+to reach the etheric body
+can reach it as little, up to the
+time of the second teeth, as the
+light and air of the physical world
+can reach the physical body while
+it remains in the womb of the
+mother.</p>
+
+<p>Before the coming of the second
+teeth the free vital body is not at<span class="pagenum" id="Page_42">42</span>
+work. As the physical body, whilst
+in the womb of the mother, receives
+powers which are not its
+own, and within that protective
+covering gradually develops its
+own, so is this also the case with
+these later powers of growth, until
+the time of the second teeth. Only
+at this period does the etheric
+body perfect its own powers in
+conjunction with the inherited and
+alien ones. During this time, while<span class="pagenum" id="Page_43">43</span>
+the etheric body is freeing itself,
+the physical body is already independent.
+The etheric body which
+is gradually freeing itself, perfects
+that which it has to give to the
+physical body. And the final point
+of this work is the child’s own
+teeth, which come in the place of
+those he has inherited. They are
+the densest things embedded in the
+physical body and therefore at
+this period appear last.</p>
+
+<p>After this period, the child’s
+own etheric body takes care of
+its growth alone. Only the latter
+still remains under the influence
+of an enveloped astral body. As
+soon as the astral body becomes
+free as well, a period is terminated
+for the etheric body. This
+termination takes place at the time
+of puberty. The reproductive
+organs become independent, because<span class="pagenum" id="Page_44">44</span>
+from henceforth the free
+astral body does not work inwardly,
+but openly encounters the
+external world.</p>
+
+<p>As one is not able to let the
+influences of the outward world
+affect the child physically before
+it is born, so those powers (which
+are the same to him as the impressions
+of the physical surroundings
+to the physical body)
+should not be allowed to affect
+the etheric body before the time
+of the second teeth. And
+the corresponding influences upon
+the astral body ought only to be
+brought into play at the time of
+puberty.</p>
+
+<p>Common phrases, such as, “the
+harmonious training of all the
+powers and talents,” and the
+like cannot form the foundation
+for a true system of education,<span class="pagenum" id="Page_45">45</span>
+for this can only be built upon a
+genuine knowledge of the human
+being. We do not mean to affirm
+that the above-mentioned phrases
+are incorrect, but only that they
+are as valueless as if one were to
+say with regard to a machine, that
+all its parts must be brought into
+harmonious working order. Only
+he who approaches it, not with
+mere phrases, but with a real
+knowledge of the particular kind
+of machine, can handle it. This
+applies also to the art of education,
+to the knowledge of the principles
+in a human being and of
+their individual developments; one
+must know which part of the human
+being should be influenced at
+a certain time of life, and how to
+bring such influences to bear upon
+him in a suitable manner. There
+is indeed no doubt that a really<span class="pagenum" id="Page_46">46</span>
+intelligent system of education,
+such as is outlined in these pages,
+can make its way but slowly. This
+is due to the manner of viewing
+things in our day, wherein the
+facts of the spiritual world will
+still be considered for a long time
+as merely the overflow of a mad
+fantasy, while common-place and
+entirely superficial phrases will
+be regarded as the result of a
+really practical way of thinking.
+We shall here proceed to give a
+free outline of what will be considered
+by many at the present
+time a mere mirage of the fancy,
+but which will in time come to be
+an accepted fact.</p>
+
+<p>At physical birth, the physical
+human body is exposed to the
+physical environment of the external
+world, whilst previously it
+was encircled by the protective<span class="pagenum" id="Page_47">47</span>
+body of the mother. That which
+the forces and fluids of the
+mother’s body did to it previously
+must now be done by the
+forces and elements of the outer
+physical world. Up to the time of
+the second teething, at the age of
+seven, the human body has a mission
+to perform for itself, which
+is essentially different from the
+missions of all the other life-epochs.
+The physical organs must
+form themselves into certain
+shapes during this time; then
+structural proportions must take
+definite directions and tendencies.
+Later on growth takes place, but
+this growth in all future time proceeds
+on the bases of the shapes
+which were in process of formation
+until the time mentioned. If
+normal shapes have been forming
+themselves, normal shapes will<span class="pagenum" id="Page_48">48</span>
+afterwards grow, and conversely
+from abnormal bases will proceed
+abnormal results. One cannot
+make amends in all the succeeding
+years for that which, as guardian,
+one has neglected during the first
+seven years. As the right environment
+for the physical human body
+is provided by Nature, before
+birth, so after birth it is the
+duty of the guardian to provide
+it. Only this correct physical
+environment influences the
+child in such a way that his
+physical organs mould themselves
+into the normal forms.</p>
+
+<p>There are two magic words
+which epitomise the relation
+which is formed between the child
+and its environment. These are:
+Imitation and Example. Aristotle,
+the Greek philosopher,
+called man the most imitative of<span class="pagenum" id="Page_49">49</span>
+animals, and for no other period
+of life is this more applicable than
+for the age of childhood up to
+the time of the second teething.
+The child imitates whatever takes
+place in its physical environment,
+and in the imitation his physical
+organs mould themselves into the
+forms which then remain to them.
+The term physical environment is
+to be taken in the widest sense
+imaginable. To it belongs not only
+that which takes place materially
+round the child, but everything
+that is enacted in his surroundings,
+everything that may be observed
+by his senses, everything
+that from all points of physical
+space can influence his spiritual
+forces. To it also belong all
+actions, moral or immoral, sensible
+or foolish, that the child may
+see.</p>
+
+<p><span class="pagenum" id="Page_50">50</span></p>
+
+<p>It is not by moral texts, nor
+by rational precepts, but by
+what is done visibly before the
+child by the grown-up people
+around him, that he is influenced
+in the manner indicated. Instruction
+produces effects only upon
+the etheric body, not upon the
+physical, and up to the age of
+seven the etheric body is surrounded
+by a protective etheric
+shell, just as the physical body
+until physical birth is surrounded
+by the body of the mother. That
+which ought to be developed in
+this etheric body in the way of
+ideas, habits, memory, etc., before
+the age of seven, must develop itself
+“spontaneously,” in the same
+way as the eyes and ears develop
+themselves in the womb of the
+mother without the influence of
+the external light. It is written in<span class="pagenum" id="Page_51">51</span>
+an excellent educational book, Jean
+Paul’s <cite>Levana</cite> or <cite>Pedagogics</cite>, that
+a world-traveller learns more from
+his nurse in his early years than
+in all of his travels put together.
+This is undoubtedly true, but the
+child does not learn by instruction,
+but by imitation. And his
+physical organs form themselves
+through the influence of his physical
+surroundings. A healthy
+vision is formed when the right
+colors and conditions of light are
+brought into the child’s environment,
+and the physical foundations
+for a healthy moral nature
+are formed in the brain and in the
+circulation of the blood, when the
+child sees moral things in his environment.
+When the child, up to
+the age of seven, sees only foolish
+actions taking place around him,
+his brain assumes such forms as<span class="pagenum" id="Page_52">52</span>
+to make him also, in later life,
+capable only of foolishness.</p>
+
+<p>As the muscles of the hand grow
+strong and powerful when they do
+work suitable for them, so the
+brain and the other organs of the
+physical human body will be directed
+towards the right path, if
+they receive the right impressions
+from their environment. An example
+will best illustrate the point
+in question. A doll can be made
+out of an old piece of cloth, by
+making two corners serve for arms,
+two for legs and a knot for the
+head, with the eyes, nose and
+mouth painted in ink—or a so-called
+“beautiful” doll can be
+bought with real hair and painted
+cheeks, and given to the child.
+The latter, it is hardly necessary
+to say, is really horrible, and is
+calculated to ruin the child’s<span class="pagenum" id="Page_53">53</span>
+sound aesthetic taste for life.
+Here the question of education is
+quite a different one. If the child
+has the rag-doll to look at, it has
+to complete out of its own imagination
+the impression of a human
+being which the doll is intended to
+convey. This work of the imagination
+helps to build up the
+forms of the brain, so that it
+opens up as the muscles of the
+hand expand 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 it
+were, stunted and dried up, instead
+of expanding itself. If
+people could look into the brain
+after the manner of the occultist
+and see it building itself up into
+forms, they would certainly only
+give their children that kind of<span class="pagenum" id="Page_54">54</span>
+plaything which is really able to
+stimulate the creative powers of
+the brain. All toys that are only
+composed of dead mathematical
+forms have a desolating and deadening
+effect on the child’s formative
+powers, whilst on the other
+hand everything that stimulates
+the perception of something living
+tends to influence in the right direction.
+Our materialistic age
+produces but few good toys—such
+for instance as that in which two
+movable pieces of wood are made
+to represent two smiths facing one
+another and hammering at some
+object. Such things may still be
+bought in the country. Very good
+also are those picture books in
+which the figures are made to be
+pulled by strings, thus enabling
+the child to transform the dead
+picture into a representation of<span class="pagenum" id="Page_55">55</span>
+action. All this produces an inner
+activity of the organs, and out of
+this activity the right form of the
+organs builds itself up.</p>
+
+<p>Of course these things can only
+just be indicated here, but in the
+future occult science will be called
+upon to point out that which in
+each particular case is necessary,
+and this it is able to do. For it
+is not an empty abstraction, but a
+body of vital facts quite able to
+furnish the guiding-lines for practical
+matters.</p>
+
+<p>One or two further examples
+will serve as illustrations. According
+to occult science a so-called
+nervous excitable child
+should be treated differently from
+a lethargic and inactive one, with
+regard to its surroundings. Everything
+must be taken into consideration,
+from the color of the<span class="pagenum" id="Page_56">56</span>
+room and the various objects by
+which the child is generally surrounded,
+to the color of the
+clothes in which it is dressed.
+One may often do the wrong
+thing, unless willing to be guided
+by occult science, for a materialistic
+tendency will in many cases
+hit on just the opposite of what is
+right. An excitable child should
+be clothed and surrounded with
+red or reddish-yellow colors, whilst
+for the opposite type of child,
+blue or bluish-green should be
+selected. For, in accordance with
+the color used outwardly is the
+complementary color produced inwardly.
+Thus, for instance, green
+is produced by red; orange-yellow
+by blue, and of this one may easily
+be convinced by looking for a time
+on a spot of a particular color
+and then quickly directing the<span class="pagenum" id="Page_57">57</span>
+eyes to a white surface. This
+complementary color is produced
+by the physical organs of the child,
+and in turn reacts upon the corresponding
+organic structures
+necessary to the child. Red in
+the environment of an excitable
+child produces inwardly the green
+complementary picture. The activity
+thus produced by the sensation
+of green has a calming effect
+and the organs take upon themselves
+the tendency to composure.</p>
+
+<p>One rule must invariably be
+taken into consideration at this
+period of life—that the physical
+body has to create for itself the
+standard of what is suitable to
+it. It does this through the corresponding
+development of desire.
+Generally speaking it may be said
+that the healthy physical body desires
+only what is good for it.<span class="pagenum" id="Page_58">58</span>
+And as long as it is a question
+only of the physical body of the
+growing child, 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
+the physical forms of the organs,
+in the best way.</p>
+
+<p>A very great error may be committed
+in this direction by not
+placing the child in the suitable
+physical conditions with regard
+to its environment. This can especially
+be the case with regard
+to the instinct of nourishment.
+The child can be overfed with
+things that make him completely
+lose healthy instincts of nourishment,
+whilst through correct feeding
+they can be preserved for him
+so fully, that he will ask (even to
+a glass of water) for that which<span class="pagenum" id="Page_59">59</span>
+under given circumstances is good
+for him, and will refuse anything
+that may be harmful. When
+occult science is called upon to
+construct a system of education,
+it will be able to specify, even to
+the particular articles of nourishment
+and table luxuries, all that
+has here to be considered. For
+it is a practical teaching, applicable
+to life, and no mere colorless
+theory—as indeed one might suppose,
+from the mistakes of many
+Theosophists of today.</p>
+
+<p>Among the forces therefore
+which affect the physical organs
+by moulding them, must be included
+an element of joy with
+and amid the surroundings. Let
+the guardian be cheerful of countenance,
+and above all things let
+there be true and not artificial
+love—a love that flowing warmly<span class="pagenum" id="Page_60">60</span>
+through the physical environment,
+as it were, incubates, in the true
+sense of the word, the forms of
+the physical organs.</p>
+
+<p>When within such an atmosphere
+of love, the imitation of
+healthy models is possible, the
+child is in his right element.
+Special attention should therefore
+be given that nothing may happen
+in the child’s environment that
+he should not imitate. Nothing
+should be done that would necessitate
+saying to the child “You
+must not do that.” Of the way
+in which the child tries to imitate,
+one may be convinced by observing
+how it can copy written
+letters long before it can understand
+them. It is indeed an advisable
+thing for the child to copy
+the written characters first, and then
+later to learn their meaning. For<span class="pagenum" id="Page_61">61</span>
+imitation belongs to the developing
+stage of the physical body,
+whilst the mind responds to the
+etheric body, and this latter ought
+only to be influenced after the
+time of the second teeth, when its
+outer etheric covering is gone.
+Especially should the learning of
+speech by means of imitation take
+place in these years. For <em>by
+hearing</em> the child best learns to
+speak. All rules and artificial
+teaching can do no good at all.</p>
+
+<p>In the early years of childhood
+it is especially important that
+such means of education as, for
+instance, songs for children should
+make as beautiful a rhythmic impression
+on the senses as possible.
+The importance lies in the
+beautiful sound rather than in the
+sense. The more invigorating the
+effect which anything can have<span class="pagenum" id="Page_62">62</span>
+upon the eye and ear, the better
+it is. The power of building up
+the organs which lies in dancing
+movements when put to a musical
+rhythm, for example, must not be
+under-estimated.</p>
+
+<p>With the change of teeth the
+etheric body throws off its outer
+covering, and then the time begins
+in which the training of the etheric
+body may be carried on from
+without. One must be clear as to
+what it is that can influence the
+etheric body in this 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 the etheric body by
+pictures, by example, by regulated
+guidance of the imagination.<span class="pagenum" id="Page_63">63</span>
+Just as the child, until it has
+reached the age of seven, ought to
+be given a physical model which it
+can imitate, so too, in the environment
+of the developing child, between
+the period of the second
+teeth and that of puberty, everything
+should be brought into play
+that possesses an inner sense and
+value upon which the child may
+direct his attention. All that conduces
+to thought, all that works
+through image and parable, has
+now its rightful place.</p>
+
+<p>The etheric body develops its
+power when a well regulated imagination
+is directed upon that
+which it can unravel or extract
+for its guidance from living images
+and parables, or from such as are
+addressed to the spirit. It is <em>concrete</em>
+and not <em>abstract</em> ideas that
+can rightly influence the growing<span class="pagenum" id="Page_64">64</span>
+body—ideas that are spiritually
+rather than materially concrete.
+A spiritual standpoint is the right
+means of education during these
+years. It is therefore of paramount
+importance that the youth
+at this period has around him in
+his guardians themselves personalities
+through whose points of
+view the desirable intellectual and
+moral powers may be awakened
+in him.</p>
+
+<p>As “imitation” and “example”
+are the magic words for the training
+of children in their early
+years, so for the years now in
+question the corresponding words
+are “hero-worship” and “authority.”
+Natural and not forced authority
+must supply the immediate
+spiritual standpoint, with the
+help of which the youth forms for
+himself conscience, habits and inclinations,<span class="pagenum" id="Page_65">65</span>
+brings his temperament
+into regulated paths, and
+wins his own outlook on this
+world. The beautiful words of
+the poet: “Everyone must choose
+his own hero, in whose steps he
+may find the way to Olympus,”
+are of special value with regard
+to this epoch of life.</p>
+
+<p>Veneration and reverence are
+powers that assist the etheric body
+to grow in the right way. And
+he to whom it is impossible, during
+this period, to look up to anyone
+with unlimited reverence, will
+have to suffer on that account for
+the rest of his life. When this
+veneration is missing, the vital
+forces of the etheric body are
+checked. Picture to yourself the
+following in its effect on the
+youthful disposition: a boy of
+eight years of age is told of a<span class="pagenum" id="Page_66">66</span>
+person highly esteemed. All that
+he hears about him fills him with
+holy awe. The day draws near
+on which he is to see this honored
+person for the first time. A profound
+reverence overcomes him
+when he hears the bell-ring at the
+door, behind which the object of
+his veneration is to become visible.
+The beautiful feelings which
+are produced by such an experience,
+belong to the lasting acquisitions
+of life. And <em>that</em> man
+is fortunate, who not only during
+the happy moments of life, but
+continuously, is able to look up to
+his teachers and instructors as to
+his natural authorities.</p>
+
+<p>To these living authorities, to
+these embodiments of moral and
+intellectual power, must be added
+the authorities perceived of the
+spirit. The grand examples of<span class="pagenum" id="Page_67">67</span>
+history, the tales of model men
+and women, must fix the conscience
+and the intellectual tendency—and
+not abstract moral
+truths, which can only do their
+right work, when, at the age of
+puberty, the astral body is freed
+from its astral covering.</p>
+
+<p>One ought especially to guide
+the teaching of history into
+courses determined by such points
+of view. Before the time of the
+second teeth, the stories, fairy
+tales, etc., which are told to the
+child, can only have for their aim,
+joy, recreation, and pleasure.</p>
+
+<p>After this time it will be necessary
+to use forethought concerning
+the matter that is to be related,
+so that pictures of life, such
+as he can beneficially emulate,
+may be set before the soul of the
+young person. It must not be<span class="pagenum" id="Page_68">68</span>
+overlooked that bad habits can be
+ousted by pictures correspondingly
+repulsive. Warnings against
+such bad habits and tendencies
+are at best of little avail, but if
+one were to let the living picture
+of a bad man affect the youthful
+imagination, explaining the result
+to which the tendency in question
+leads, one would do much toward
+its extermination.</p>
+
+<p>One thing to bear always in
+mind is, that it is not abstract
+representations that influence the
+developing etheric body, but living
+pictures in their spiritual
+clearness, and, of course, these
+latter must be applied with the
+utmost tact, for otherwise the opposite
+to what is desired will be
+the result. In the matter of
+stories it is always a question of
+the way in which they are told.<span class="pagenum" id="Page_69">69</span>
+The verbal narration of a tale can
+therefore not be successfully replaced
+by a reading of it.</p>
+
+<p>During the time between the
+second teeth and puberty, the
+spiritually pictorial, or, as one
+might also call it, the symbolical
+representation, ought to be considered
+in yet another way. It is
+necessary that the young person
+should learn to know the secrets
+of nature, the laws of life, as far
+as possible through symbols and
+not by the means of dry and intellectual
+ideas. Allegories about
+the spiritual relation of things
+ought so to reach the soul that
+the law and order of existence
+underlying the allegories is rather
+perceived and divined, than grasped
+by the means of intellectual ideas.
+The saying that “all things transient
+are only symbols” ought<span class="pagenum" id="Page_70">70</span>
+to form an all-important motto
+for the education during this
+period. It is very important for
+a person to receive the secrets
+of nature in allegories before
+they appear to his soul in the
+form of natural laws, etc. An
+example will make this clear.
+Supposing one wished to speak to
+a young person of the immortality
+of the soul, of its going forth
+from the body, one might as an
+instance make the comparison of
+the butterfly emerging from the
+chrysalis. As the butterfly comes
+forth from the chrysalis, so the
+soul comes forth from the shell
+of the body after death. No one
+who has not previously received
+them by means of some such
+image, will adequately grasp the
+right facts in the abstract ideas.
+For by such a simile one speaks<span class="pagenum" id="Page_71">71</span>
+not only to the intellect, but also
+to the sensations and feelings, to
+the whole soul. The youth having
+gone through all this, approaches
+the matter in quite a different attitude
+of mind when it is given to
+him later in intellectual conceptions.
+Indeed the man who cannot
+first approach the riddle of
+existence with this feeling is much
+to be pitied. It is necessary that
+the teacher should have similes at
+his disposal for all natural laws
+and secrets of the world.</p>
+
+<p>In this matter it is quite clear
+what an enriching effect occult
+science must have upon practical
+life. Any one constructing from
+a materialistic and intellectual
+mode of representation, similes
+for himself and then propounding
+them to young people, will usually
+make but little impression upon<span class="pagenum" id="Page_72">72</span>
+them. For such a person ought first
+to puzzle out the similes himself
+with all his mental capacities.
+Those similes which one has not
+first applied for oneself, do not
+have a convincing effect on those
+to whom they are imparted. When
+one talks to somebody in parables,
+then he is not only influenced by
+what one says or shows, but there
+passes a fine spiritual stream
+from the speaker to the hearer.
+Unless the speaker himself has an
+ardent feeling of belief in his
+similes, he will make no impression
+on the one to whom he gives
+them. In order to create a right
+influence, one must believe in one’s
+similes oneself as if in realities;
+and that can only be done when
+one possesses the mystical tendency,
+and when the similes themselves
+are born of occult science.<span class="pagenum" id="Page_73">73</span>
+The real occultist does not need
+to worry about the above-mentioned
+simile of the soul going
+forth from the body, because for
+him it is a truth. To him the
+butterfly evolving from the chrysalis
+represents the same experience
+on a lower stage of nature’s
+existence as the going forth of
+the soul from the body at a higher
+stage development. He believes
+in it with all his might, and this
+belief flows forth as if in invisible
+streams from the speaker to the
+listener, and inspires conviction.
+Direct life-streams then flow forth
+from teacher to pupil. But for
+this end it is necessary for the
+teacher to draw from the full
+source of occult science; it is
+necessary that his word and all
+that goes forth from him, should
+be clothed with feeling, warmth<span class="pagenum" id="Page_74">74</span>
+and glowing emotion from the true
+occult view of life. For this reveals
+a magnificent perspective
+of the whole subject of education.
+Once the latter allows itself
+to be enriched from the life
+source of occult science, it will
+itself become permeated with a
+profound vitality. It will give
+up groping in the dark, so common
+in this particular domain of
+thought. All educational methods,
+all educational sciences, that do
+not continually receive a supply
+of fresh sap from such roots, are
+dried up and dead. For all world-secrets
+occult science has fitting
+similes, similes not rising from
+the mind of man but drawn from
+the essence of things, having
+been laid down as a basis by the
+forces of the world at their creation.
+Occult science must therefore<span class="pagenum" id="Page_75">75</span>
+be the basis for any system
+of education.</p>
+
+<hr class="tb" />
+
+<p>A power of the soul to which
+particular attention ought to be
+given at this period of development
+is that of memory. For the
+cultivation of the memory is connected
+with the transformation
+of the etheric body. This has its
+effect in the fact that precisely
+during the time between the coming
+of the second teeth and that
+of puberty it becomes free, so that
+this is also the period in which
+the further development of the
+memory should be looked after
+from outside. The memory will
+be permanently of less value to
+the person in question than it
+might have been, if at this period
+what is necessary to it is neglected.
+That which has thus been<span class="pagenum" id="Page_76">76</span>
+neglected cannot afterwards be
+retrieved.</p>
+
+<p>An intellectual and materialistic
+way of thinking is liable to
+bring about many mistakes in this
+direction. A system of education
+arising from this way of thinking
+is easily prejudiced against that
+which is acquired merely by the
+memory. It will not tire at times
+of directing itself with the greatest
+ardor against the mere training
+of the memory, and rather
+makes use of the most ingenious
+methods that the young person
+may not mechanically absorb what
+he does not really understand.
+An opinion merely intellectual
+and materialistic is so easily persuaded
+that there is no means of
+penetrating into things except by
+abstract ideas; it is only with
+difficulty that thinkers of this<span class="pagenum" id="Page_77">77</span>
+kind come to the conclusion that
+the other subjective powers are
+at least just as necessary to the
+comprehension of things, as the
+intellect itself. It is not merely a
+figure of speech to say that one
+can understand just as well with
+the feelings, the emotions, the
+mind, as with the intellect. Ideas
+are only one of the means by
+which to understand the things
+of this world, and only to materialists
+do they appear the only
+means. There are, of course,
+many people who do not imagine
+that they are materialists, but
+who nevertheless consider an intellectual
+conception to be the only
+means of comprehension. Such
+men profess perhaps to hold an
+idealistic, perhaps even a spiritual
+conception of the world and
+life. But the attitude of their<span class="pagenum" id="Page_78">78</span>
+souls toward both is materialistic.
+For the intellect is, as a matter
+of fact, the soul’s instrument for
+the comprehension of material
+things.</p>
+
+<p>And here, concerning the deeper
+foundations of the understanding,
+let us quote from that excellent
+educational book, by Jean
+Paul already mentioned—a work
+containing generally golden ideas
+concerning education and deserving
+of much more consideration
+than at present it receives. It is
+of much more value to the guardian
+than many of the writings
+on these lines that enjoy the highest
+repute. The passage under
+consideration runs thus:</p>
+
+<p>“Do not be afraid of unintelligibility,
+even if it be of whole
+sentences; your look and the manner
+of your expression, added to<span class="pagenum" id="Page_79">79</span>
+the eager desire to understand,
+elucidates the one half, and with
+this, and in due time, the other half
+also. For with children, as with the
+Chinese and with men of the world,
+the manner of pronunciation is half
+the language. Bear in mind, that
+they understand their language as
+well as we understand Greek or any
+other foreign tongue before learning
+to speak it. Trust to the deciphering
+of time and to association.
+A child of five years of age
+understands indeed the words
+“yet,” “truly,” “on the contrary,”
+“of course”; but for a definition of
+them one must go not to the child,
+but to the father! The little word
+“but” reveals a small philosopher.
+If the eight-year-old child with his
+growing power of speech is understood
+by a child of three, why should
+you then confine your language to<span class="pagenum" id="Page_80">80</span>
+his babbling? Always speak several
+years in advance (for in books
+genius speaks to us centuries in
+advance); with the child of a year,
+speak as if it were two, with the
+child of two as if it were six, for
+the difference of growth may diminish
+in inverse proportion to the
+years. Generally speaking, all
+learning is apt to be too much ascribed
+to the credit of the teacher—therefore
+the teacher ought to bear
+in mind that the child possesses
+half his world, namely, the spiritual
+(such as his moral and metaphysical
+ideas), already complete and taught
+within himself, and that therefore a
+language composed only of concrete
+images can never impart
+spiritual ideas, but can only light
+them up. The joy and assurance
+used in speaking to children ought
+to be given as if the assurance and<span class="pagenum" id="Page_81">81</span>
+joy came from themselves. We can
+learn speech from them, just as we
+teach them by means of speech; by
+means of bold and yet correct word-painting,
+such as for instance I
+have heard spoken by children of
+three and four years of age: ‘leg-fish’
+for otter; ‘pig-iron’ for the
+fork used in eating bacon; ‘the air-mouse’
+(unquestionably superior
+to our word ‘bat’) and so on.”</p>
+
+<p>It is true that this passage refers
+to the understanding (before
+the intellectual comprehension) as
+exercised in another sphere than
+that of which we are now speaking,
+but for this also, the words
+of Jean Paul have an important
+meaning. Just as the child receives
+into his soul’s organism the
+construction of speech, without
+making use of the laws of grammatical
+structure with intellectual<span class="pagenum" id="Page_82">82</span>
+comprehension, so too, for the cultivation
+of his memory, the youth
+ought to learn things of which he
+will not until later acquire an
+actual understanding. That which
+has been acquired in this period
+of life, at first in a purely mechanical
+way, is best put into
+ideas, afterwards, just as one
+learns more easily the rules of a
+language when one can already
+speak it. All the talk of work
+learned by rote and not understood
+is nothing more than a materialistic
+prejudice. For instance, the
+youth needs only to acquire by a
+few examples the most necessary
+rules of multiplication, for which
+the fingers are far better suited
+than an abacus, and then to
+learn fully, by rote, the multiplication
+table. If one so proceeds,
+one takes into account the nature<span class="pagenum" id="Page_83">83</span>
+of the growing child. But a mistake
+may be made with regard to
+this, if, during the time that the
+memory is forming itself, too
+much is demanded of the intellect.
+The intellect being a power of the
+soul, and only born at the time of
+puberty, ought not to receive an
+outward influence before this
+period. Until the time of puberty,
+the youth should assimilate into
+the memory treasures over which
+mankind has meditated; later on
+it is time to permeate with ideas
+that which has been impressed
+upon his memory. A man ought
+therefore not to retain merely
+what he has understood, but he
+ought now to understand the
+things that he knows; that is to
+say, the things of which he has
+already taken possession by means
+of the memory, just as the child<span class="pagenum" id="Page_84">84</span>
+does, when learning to speak.
+This applies to a wider sphere.
+At first, assimilation of historical
+events by mere rote, then comprehension
+of the same by means of
+ideas. At first, a good impression
+upon the memory of geographical
+data, then an understanding of
+the relationship of each thing with
+the rest, etc. In certain respects
+all comprehension through ideas
+should be done by means of the
+stored treasures of the memory.
+The more the youth already knows
+through the memory before he
+comes to comprehension, the better
+it is. It is hardly necessary
+to explain that all this applies only
+to the period, of which we are
+speaking, and not to any later
+period. If one learns a subject in
+later life, either by going over
+it again, or in any other way, the<span class="pagenum" id="Page_85">85</span>
+opposite process to that here described
+might be correct and desirable,
+although even then a great
+deal depends upon the particular
+spiritual nature of the student.
+But at the time of life of which
+we have already spoken the spirit
+must not be parched by being
+overcrowded with intellectual
+ideas.</p>
+
+<p>It is also true that teaching by
+mere sense-objects, if carried too
+far, is the result of a materialistic
+view of life. At this age every
+idea must be spiritualised. One
+ought not, for instance, to be satisfied
+with merely producing a
+sense-impression of a plant, a
+grain of seed, or a blossom.
+Everything should seem as an allegory
+of the spiritual. A grain of
+seed is, in truth, not merely what
+it appears to the eye. Invisibly<span class="pagenum" id="Page_86">86</span>
+the whole new plant inhabits it,
+and that such a thing is more than
+what the sense perceives, must
+be absolutely realised with the perception,
+the imagination, and the
+feelings. The mysterious presence
+of latent existence must really be
+felt. Nor can it be objected that
+such a proceeding would weaken
+the perception of pure sense; on
+the contrary, by a persistent adherence
+to sense perceptions alone,
+Truth itself would be the loser.
+For the complete reality of a thing
+exists in Spirit and in Matter,
+and accurate observations can be
+no less carefully carried out if one
+brings to the study not only the
+physical senses, but also the spiritual
+faculties. If people could only
+perceive, as the Occultist is able
+to, how both body and soul are
+spoiled by mere object-teaching,<span class="pagenum" id="Page_87">87</span>
+they would not then lay so much
+stress upon it. Of what value is
+it from the highest point of view,
+if young people are shown all
+kinds of physical experiments in
+the mineral, vegetable and animal
+worlds, if with such a study
+one does not suggest the application
+of the sense allegory to the
+feeling of spiritual mystery? Certainly
+a materialistic mind will
+not be able to make anything of
+what has here been said, and of
+that the Occultist is only too conscious.
+Yet it is also clear to
+him that a really practical method
+of education can never proceed
+from the materialistic mind. So
+practical does such a mind imagine
+itself, and yet so unpractical
+is it in reality, when it is a
+matter of considering life vitally.
+Opposed to the true reality, materialistic<span class="pagenum" id="Page_88">88</span>
+opinions seem only fantastic,
+while to the materialist, the
+interpretations of occult science
+must, of necessity, appear equally
+fantastic. Doubtless, too, there
+will remain many obstacles which
+must be overcome before the fundamental
+teachings of occult science,
+arising from life itself, will
+permeate the art of education.
+But that is to be expected, for at
+present these truths are strange
+to many; nevertheless, if they be
+really the truth, they will incorporate
+themselves into all culture.</p>
+
+<p>Only through the sure conviction
+that they are the only educational
+means by which to work
+upon young people, can the teacher
+always find the right way to deal
+correctly with each individual
+case. Thus, he must know how
+the individual powers of the soul<span class="pagenum" id="Page_89">89</span>
+—such as thinking, feeling and
+willing—ought to be treated, and
+how their development may react
+upon the etheric body; while this
+itself, between the period when the
+second teeth appear and that of
+puberty, can be perfectly moulded
+by outside influences.</p>
+
+<p>The foundations for the development
+of a healthy and powerful
+will can be laid by the right management,
+during the first seven
+years, of those fundamental principles
+of education which have
+already been considered. For
+such a will must have for its support
+the fully developed form of
+the physical body. From the
+period of the second teething it
+begins to be a matter of making
+the etheric body, which is now developing,
+supply those powers to
+the physical body by which it can<span class="pagenum" id="Page_90">90</span>
+solidify its form and make itself
+firm. That which makes the most
+vivid impression upon the etheric
+body also reacts most forcibly
+upon the strengthening of the
+physical. And the strongest impulses
+are evoked in the etheric
+body through those perceptions
+and ideas by which a person feels
+and experiences his own relation
+to the everlasting Universe, that
+is to say, through religious experiences.
+The will, and along with it,
+the character, of a person will
+never develop healthily if he cannot
+experience at this epoch of
+life, profound religious impulses.
+The result of the uniform organisation
+of the will is that the person
+feels himself to be an organic
+fragment of the whole world. If
+the person does not feel himself to
+be indissolubly connected with a<span class="pagenum" id="Page_91">91</span>
+Supreme Spirit, then must the will
+and character remain unstable,
+discordant and unhealthy.</p>
+
+<p>The emotional nature is developed
+in the right direction by
+means of the allegories and sense-pictures
+already described, and especially
+by all which, whether from
+history or from other sources,
+presents to us the figures of persons
+with character. An absorption
+in the mysteries and beauties
+of Nature is also of importance in
+the upbuilding of the emotional
+world. And here it is particularly
+well to consider the culture of the
+sense of beauty, and the awakening
+of the feeling for what is artistic.
+Music should supply that
+rhythm to the etheric body which
+then enables it to perceive in
+everything the rhythm otherwise
+concealed. A young person will be<span class="pagenum" id="Page_92">92</span>
+deprived of much in all his after
+life, who does not receive at this
+period the benefit of cultivating
+the musical sense. To him in
+whom this sense is altogether lacking,
+a certain aspect of the Universe
+must remain hidden. Nor
+should, however, the other arts be,
+by any means neglected. The
+awakening of the sense for architectural
+form, as also for plastic
+shape, for line, design and harmony
+of color—not one of these
+ought to be omitted in the plan
+of education. So simply, perhaps,
+might all this be done, under
+special circumstances, that the objection
+that circumstances allow
+of no development at all in this
+direction can never be valid. One
+can do much with the simplest
+means, if the right sense in this
+direction prevails in the teacher<span class="pagenum" id="Page_93">93</span>
+himself. The joy of life, the love
+for existence, the strength to
+work—all these arise for the whole
+being, out of the cultivation of
+the sense of beauty and art. And
+the relations of man to man—how
+ennobled and how beautiful will
+they become through this sense! The
+moral sense, which will, at this
+period, be developed by pictures
+of life and by standard authorities,
+will also gain a certain stability
+if, through the sense of
+beauty, the good is recognized as
+beautiful and the bad as ugly.</p>
+
+<p>Thought in its own shape, as
+an inner life of distilled ideas,
+must, at the period in question,
+be kept in the background. It
+must develop spontaneously, as it
+were, uninfluenced from without,
+while the soul is nourished by
+means of similes and pictures<span class="pagenum" id="Page_94">94</span>
+representing life and the mysteries
+of nature. Thus, in the
+midst of the other experiences of
+the soul between the seventh
+year and the time of puberty,
+thought must grow and the
+faculty for judgment be matured,
+so that after a successful puberty
+the person becomes capable of
+forming his own opinions concerning
+the matters of life and
+knowledge, with complete independence.
+Indeed, the less one
+works directly upon the critical
+faculty, and the more one works
+indirectly through the development
+of the other spiritual
+powers, the better will it be for
+the whole after-life of the person
+concerned.</p>
+
+<p>Occult science lays down the
+principles, not only for the spiritual
+side of education, but also for<span class="pagenum" id="Page_95">95</span>
+the purely physical. Thus, to
+give a characteristic example, let
+us consider gymnastics and children’s
+games. Just as love and
+joy must permeate the environment
+during the first years of
+childhood, so too the growing
+etheric body must be taught really
+to experience from bodily exercise
+a feeling of its own expansion,
+of its ever increasing
+strength. For instance gymnastic
+exercises ought to be so carried
+out that with every movement,
+with every step, the feeling
+rises in the inner self of the boy
+or girl: “I feel increasing power
+within me.” And this feeling
+should manifest itself within as
+a healthy delight, as a sensation
+of pleasure. For the devising of
+gymnastic exercises, in this sense,
+it is of course necessary to possess<span class="pagenum" id="Page_96">96</span>
+more than a merely intellectual
+knowledge of the human body,
+anatomically and physiologically.
+It is necessary to possess a close
+intuitive and sympathetic knowledge
+of the relation of joy and
+comfort to the postures and movements
+of the human body. The
+formulator of such exercises
+ought himself to experience how
+one movement or posture of the
+limbs will produce a pleasant and
+comfortable sensation, but another
+a loss of strength, and so forth.
+A belief that gymnastics and
+bodily exercises can be cultivated
+in this direction is one that can
+only be supplied to the educator
+by occult science, or, above all, by
+a mind sympathetic to such
+thought. One does not even require
+the power of vision in the
+spiritual worlds, but only the inclination<span class="pagenum" id="Page_97">97</span>
+to apply to life what
+has been given out by occultism.
+If, especially in such practical departments
+as this of education,
+occult knowledge were applied, then
+all the useless talk of how this
+knowledge has yet to be proved
+would straightway cease. For to
+him who should rightly apply it,
+this knowledge would itself be a
+proof through the whole of life
+by making him healthy and strong.
+By such means he would perceive,
+through and through, that
+it is true in actual practice, and
+this he would find a better proof
+than any manner of “logical” and
+so-called “scientific” reasons. One
+can best know spiritual truths by
+their fruits, and not through a
+pretended proof, however scientific,
+for such could hardly be
+anything more than a logical skirmishing.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum" id="Page_98">98</span></p>
+
+<p>At puberty the astral body is
+first born. With the free outward
+development which follows, all
+that which is unfolded by the
+world of externalised perceptions,
+by one’s judgment and the unfettered
+understanding, will first
+rush inward upon the soul. It has
+already been mentioned that these
+faculties of the soul, hitherto uninfluenced
+from within, ought to
+be developed by the right management
+of educational means,
+just as unconsciously as the eyes
+and ears evolve themselves in the
+womb. But with puberty the
+time has arrived when the person
+is ready to form his own judgment
+concerning the things which
+he has hitherto learned. No
+greater injury can be inflicted on
+any one than by too soon awakening
+within him his own judgment.<span class="pagenum" id="Page_99">99</span>
+One should only judge when one
+has already stored up the necessary
+qualifications for judging
+and comparing. If, before this,
+one creates one’s own independent
+opinions, then these will have
+no sure foundations. All one-sidedness
+in life, all dreary “confessions
+of faith” which are based
+upon a few mere scraps of knowledge,
+and the desire to judge from
+these human conceptions that have
+been approved through long ages
+of time, rest upon just such mistakes
+in education. Before qualified
+to think, one must place before
+oneself, as a warning, what
+others have thought. There is no
+sound thinking which has not been
+preceded by a sound perception
+of the truth supported by obvious
+authority. If one wishes to follow
+out these principles of education,<span class="pagenum" id="Page_100">100</span>
+one must not allow people,
+at too early an age, to fancy themselves
+able to judge, for in avoiding
+this, one will leave them the
+possibility of allowing life to work
+upon them from every side, and
+without prejudice. For by one
+such judgment, which is not
+founded on the precious basis of
+spiritual treasures, he who makes
+it will have placed a stumbling-block
+in the path of his life. For
+if one has pronounced a judgment
+on any subject, one will always
+be influenced by having done so;
+one will no longer regard an experience
+as one might have regarded
+it, if one had not erected
+an opinion which is henceforth intertwined
+with the subject in question.
+In young people the disposition
+to learn first and then to
+judge, should be present. That<span class="pagenum" id="Page_101">101</span>
+which the intellect has to say of
+a certain subject ought only to be
+said when all the other powers of
+soul have spoken; before that the
+intellect ought only to play the
+part of mediator. It should only
+serve to lay hold of what is seen
+and felt, to apprehend it as it
+there exists, without allowing the
+unripe judgment to take possession
+of the matter. Therefore
+the youth ought to be shielded
+from all the theories concerning
+a thing, before the above-mentioned
+age, and it should be especially
+emphasized that he should
+face the experiences of life in
+order to admit them into his soul.
+A growing individual can certainly
+be made acquainted with what
+people have thought concerning
+this or that, but one should avoid
+letting him form opinions which<span class="pagenum" id="Page_102">102</span>
+arise from a premature judgment.
+He should receive opinions with
+the feelings, without deciding at
+once for one view or the other,
+not attaching himself to a party,
+but thinking, as he listens: “One
+has said this, and the other that.”
+Before all things a large measure
+of tact is necessary in the cultivation
+of this sense by teachers
+and guardians, but occult knowledge
+is exactly calculated to supply
+such tact.</p>
+
+<p>It has only been possible to develop
+here a few aspects of education
+in the light of Occultism,
+but it has only been intended to
+give a hint as to what problems
+of civilisation this philosophy will
+have to solve. Whether it can do
+so depends on whether the inclination
+for such a way of thinking
+henceforth broadens out in ever<span class="pagenum" id="Page_103">103</span>
+widening circles. In order that
+this may take place, two things
+are necessary: first, that people
+should abandon their prejudice
+against Occultism. He who will
+truly associate himself with it,
+will soon see that it is not the
+fantastical trash which so many today
+imagine it to be. This is not
+intended as a reproach to such
+people, for everything which our
+time offers as a means of education
+must, at first, engender the
+view that occultists are fantastics
+and dreamers. On the surface
+any other view is hardly possible,
+for there appears to be the most
+complete diversity between what
+is known as Occult Science or
+Theosophy, and all that the culture
+of the present day suggests
+as the principles for a healthy
+view of life. Only a deeper consideration<span class="pagenum" id="Page_104">104</span>
+reveals to us how entirely
+in opposition the views of
+the present must remain without
+these principles of occult science—how,
+indeed, they themselves call
+out these very principles and in
+the long run cannot remain without
+them. The second thing that
+is necessary is connected with the
+sound development of Theosophy
+itself. Life will only welcome
+Theosophy, if in theosophical circles
+the knowledge is made to permeate
+everywhere that it is important
+to make these teachings
+bear fruit in the widest manner
+for all conditions of life, and not
+merely to theorize about them.
+Otherwise people will continue to
+look upon Theosophy as a kind of
+religious sectarianism, only fit
+for some fanatical enthusiasts.
+But if it performs positive useful<span class="pagenum" id="Page_105">105</span>
+spiritual work, then the theosophical
+movement cannot, in the
+long run, be refused an intelligent
+hearing.</p>
+
+
+
+<div class="footnotes">
+<h2 id="FOOTNOTES">FOOTNOTES:</h2>
+
+<div class="footnote">
+
+<p><a id="Footnote_1_1" href="#FNanchor_1_1" class="label">1</a>
+“<cite>The Way of Initiation</cite>,” or How to
+Attain Knowledge of the Higher Worlds,“
+by Rudolph Steiner, Ph.D., with a Foreword
+by Annie Besant, and some biographical Notes of the author by Edouard
+Schuré. Second edition, 237 pages, cloth,
+crown 8vo, 3/10 post free.
+</p>
+<p>
+“<cite>Initiation and its Results.</cite>” A sequel
+to “The Way of Initiation.” Second edition.
+3/9 post free. To be obtained from the
+Theosophical Publishing Society, 161 New
+Bond Street, London, W.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_2_2" href="#FNanchor_2_2" class="label">2</a>
+This distinction is important, for the
+ideas of the present time with regard to
+this subject are rather inaccurate. The
+difference between the vegetable and the
+creature gifted with the power of sensation
+is completely lost sight of, because the
+essential characteristic of sensibility is
+not clearly defined. When a being (or an
+object) responds to an exterior impression
+by showing any effect whatever, it is
+inaccurate to conclude that this impression
+has been felt. To bear out this
+conclusion the impression must be experienced
+inwardly, that is to say, the outside
+stimulus must produce a kind of interior
+reflection. The great progress of natural
+science, which a true Theosophist must
+sincerely admire, has thrown our abstract
+vocabulary into confusion. Some of our
+biologists are ignorant of the characteristics
+of sensibility, and thus accredit it to
+beings who are devoid of it. Sensibility
+such as is comprehended by those biologists,
+can, it is true, be attributed to organisms
+deprived of it. But what is
+understood by Theosophy as sensibility is
+a totally different quality.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_3_3" href="#FNanchor_3_3" class="label">3</a>
+A distinction must be made between
+the conscious inner life of the astral body
+and the perception of this life by outward
+clairvoyant observation. Here this latter
+perception by a trained clairvoyant is intended.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_4_4" href="#FNanchor_4_4" class="label">4</a>
+The reader need not object to the
+technical term “Body of the ego,” because
+there is nothing of gross physical matter
+meant by it, but occult science being forced
+to employ the vocabulary of ordinary
+language, the words applied to Theosophy
+ought from the outset to be taken in a
+spiritual sense.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_5_5" href="#FNanchor_5_5" class="label">5</a>
+The terms “Spirit-Self”, “Life-Spirit”
+and “Spirit-Man” need not mystify the
+reader; they stand for those transmutations
+of our grosser bodies which are the
+results of conscious effort and pure aspirations;
+they form, in other words, the
+Higher Trinity, called in Eastern terminology:
+Manas, Buddhi and Atma, respectively.
+(Trans.)</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_6_6" href="#FNanchor_6_6" class="label">6</a>
+Were these affirmations to be wrongly
+interpreted, the objection might be raised
+that a child before cutting his second teeth
+is not deprived of memory, and that before
+reaching the age of puberty, he possesses
+the inherent faculties of the astral
+body. It must not be forgotten that the
+etheric and astral bodies are in existence
+from the moment of physical birth, although
+surrounded by the protecting shell
+described. It is precisely this envelope,
+protecting the etheric body, which permits
+of a remarkably good memory before the
+cutting of the second teeth. The existence
+of physical eyes in the embryonic
+being, concealed in the womb of the mother,
+is analogous. And in the same way that
+the physical eyes sheltered from all external
+influence do not owe their development
+to the physical sunlight, so also education
+from without should not intervene
+before the cutting of the second teeth in
+the training of the memory. Very much
+to the contrary, the spontaneous growth
+of the memory will be noticeable, provided
+there is food for it within reach, and no
+attempt be made to train it by means of
+exterior methods.
+</p>
+<p>
+This observation applies equally to the
+qualities belonging to the astral body
+before puberty. Provision should be made
+for their training, but bearing in mind that
+this body is still encompassed by a protecting
+shell. It is something wholly different
+to take care of the germs which are
+in process of development within the astral
+body before puberty and to expose the freed
+astral body <em>after</em> puberty to what it can
+assimilate in the outer world, <em>without</em> the
+protecting shell. This distinction is certainly
+very subtle, but without its careful
+consideration the whole significance of
+education cannot be understood.</p></div>
+</div>
+
+
+<div class="transnote">
+<h3>Transcriber's Notes</h3>
+
+<p>Obvious typographical errors have been silently corrected. All other spelling and
+punctuation remains unchanged.</p>
+
+<p>The half title immediately before the title page has been removed.</p>
+</div>
+
+<div>*** END OF THE PROJECT GUTENBERG EBOOK 55586 ***</div>
+</body>
+</html>
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+The Project Gutenberg EBook of The Education of Children, by Rudolf Steiner
+
+This eBook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions
+whatsoever.  You may copy it, give it away or re-use it under the terms of
+the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org.  If you are not located in the United States, you'll have
+to check the laws of the country where you are located before using this ebook.
+
+Title: The Education of Children
+       From the standpoint of theosophy
+
+Author: Rudolf Steiner
+
+Release Date: September 20, 2017 [EBook #55586]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE EDUCATION OF CHILDREN ***
+
+
+
+
+Produced by Chris Curnow, Les Galloway and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by The Internet Archive)
+
+
+
+
+
+
+
+                             THE EDUCATION
+                              OF CHILDREN
+
+                          FROM THE STANDPOINT
+                             OF THEOSOPHY
+
+                                  BY
+                            RUDOLF STEINER
+                            PH. D. (VIENNA)
+
+                        AUTHORIZED TRANSLATION
+                    FROM THE SECOND GERMAN EDITION
+
+                              [Colophon]
+
+                           AMERICAN EDITION
+
+                          _THE RAJPUT PRESS._
+
+                          [Further colophon]
+
+                              _CHICAGO._
+
+                                 1911
+
+
+
+
+              COPYRIGHT 1911, BY WELLER VAN HOOK, IN THE
+                       UNITED STATES OF AMERICA
+
+ IN VIEW OF THE MANY UNAUTHORIZED TRANSLATIONS OF DR. RUDOLF STEINER’S
+ WORKS, THE PUBLISHER BEGS TO GIVE NOTICE THAT ALL AUTHORISED EDITIONS,
+ ISSUED UNDER THE EDITORSHIP OF MR. MAX GYSI, BEAR THE SYMBOL OVERLEAF
+ (CROSS IN PENTAGRAM).
+
+                           MAX GYSI, Editor,
+                         “Adyar,” Park Drive,
+                       Hampstead, London, N. W.
+
+
+
+
+                       THE EDUCATION OF CHILDREN
+
+                   FROM THE STANDPOINT OF THEOSOPHY
+
+                         (TRANSLATED BY W. B.)
+
+
+Present day life calls into question many things which man has
+inherited from his ancestors hence the numberless questions of the day,
+as for example: the Social Problem, the Woman’s Movement, Education and
+School Questions, Law Reform, Hygiene, Sanitation, and so forth. We try
+to grapple with these questions in manifold ways. The number of those
+who bring forward this or that remedy in order to solve this or that
+question, or at least to contribute something towards its solution, is
+immeasurably great, and every possible shade of opinion is manifested
+in these endeavors; radicalism, carrying itself with a revolutionary
+air; the moderate view, full of respect for existing things and
+desirous of fashioning out of them something new; or conservatism, up
+in arms, whenever old institutions and traditions are tampered with;
+and besides these main attitudes, there are all sorts of intermediary
+points of view.
+
+He who is able to probe deeply into life cannot help feeling one thing
+with regard to these phenomena—that the claims which are placed before
+men in our time are met repeatedly by inadequate means. Many would like
+to re-form life, without really knowing it from its foundations. He
+who would put forth a proposition as to life in the future, must not
+content himself with merely learning to know life superficially. He
+must probe it to its depths.
+
+Life is like a plant that contains not only that which is visible
+to the eye, but also a future condition concealed within its secret
+depths. He who has before him a plant that is just in leaf, is
+well aware that later on blossoms and fruit will be added to the
+leaf-bearing stem. The germs of these blossoms and fruit are already
+concealed within the plant. But it is impossible for one who merely
+regards it in its present condition to say how these organs will
+ultimately appear. Only he who is acquainted with the nature of the
+plant can do so.
+
+Human life also contains within itself the germs for its future.
+But to be able to say anything about this future one must penetrate
+into the hidden nature of man, and this, the present age, has no real
+inclination to do. It busies itself with the surface and thinks itself
+treading on unsafe ground should it advance into that which is hidden
+from external observation. With the plant it is true the matter is
+considerably simpler. We know that its like has often and often brought
+forth flowers and fruit. Human life exists but once and the flowers
+which it is to bring forth in the future were not previously there.
+None the less they exist in human life in embryo, just as much as the
+flowers of the plant which at present is only just bearing leaves.
+
+And it is possible to say something about this future, when one
+penetrates beneath the surface, into the heart of human nature. The
+different reformatory ideas of the present can only become really
+fruitful and practical, when they are the result of this deep research
+into human life.
+
+Theosophy is suited by its very nature to present a practical
+philosophy, comprehending the whole sphere of human life. Whether or
+not Theosophy, or that which in our time so often passes for it, is
+justified in putting forth such a claim, is not the point. The point
+concerns rather the nature of Theosophy and what, by means of this
+nature, it is able to accomplish. It ought not to be a colorless theory
+to satisfy the mere curiosity of knowledge, nor yet a medium for those
+men who, out of selfishness, would like to win for themselves a higher
+grade of evolution. It can contribute something to the most important
+problems of present day Humanity, in the development of its well-being.
+
+Of course if it acknowledges a mission of this kind it must expect to
+meet with all manner of opposition and doubt. Radicals, Moderates and
+Conservatives of all departments in life will surely raise such doubts
+against it. For at first it will be unable to please any one party,
+because its doctrines reach far beyond all party motives.
+
+And these doctrines have their roots wholly and solely in the true
+understanding of life. Only he who understands life will be able to
+take his lessons from life itself. He will draw up no capricious
+schemes, for he knows that no other fundamental laws of life will
+prevail in the future than such as prevail in the present. Theosophy
+will therefore of necessity have respect for the existing state of
+things. Even, should it still find in what is existent, very much that
+might be improved, yet it will not fail to perceive in the present
+the germs of the future. But it knows, too, that for all things
+nascent there is a growth and a development. Therefore the germs for
+a transformation and for a future growth will appear to Theosophy in
+the existing state of things. It invents no schemes, it only calls
+them forth from what already exists. But that which is so called forth
+becomes in a certain sense itself a scheme, for it contains within
+itself the nature of evolution.
+
+For this very reason the theosophical way of delving into the nature of
+man must yield the most fruitful and practical means for the solution
+of the vitally important questions of the present time.
+
+It is my purpose to apply this to one such question, namely that of
+education. We do not intend to advance any claims or pronounce a
+learned dissertation, but to portray simply the child nature. From a
+study of the nature of the growing man, the educational standpoint here
+suggested will develop quite naturally. But to proceed rightly with
+such a study it is necessary to contemplate the hidden nature of man in
+general.
+
+That which is cognised by the physical perception, that which the
+materialistic view of life considers to be the only important element
+in the nature of man, namely, his physical body, forms, according to
+spiritual research, only a part, a principle of human nature. This
+physical body is subject to the same laws of physical life, is composed
+of the same matter and forces, as all the rest of the so-called
+lifeless world. Theosophy, therefore, maintains that man possesses this
+physical aspect in common with the whole of the mineral kingdom. And it
+considers as physical body that part only in man which is able to mix,
+unite, to build up and to dissolve the very same materials, and after
+identical laws, as are also at work in the mineral world.
+
+Now besides this physical body, Theosophy recognizes a second element
+in the constitution of man—namely a vital or etheric body. And that
+there may be no cause for the physicist to reject the term etheric body
+we would point out that etheric is here used in a different sense from
+the hypothetical ether of physics, and it must be taken to mean here
+that which is about to be described.
+
+It has been considered for some time past a most unscientific
+proceeding to speak of an “etheric body” of this kind. At the end of
+the eighteenth and in the first half of the nineteenth century, it
+is true, it was not considered “unscientific.” It was then said that
+matter and force operating in a mineral could not of their own power
+form themselves into a living being. For this there must be an especial
+indwelling “force,” which was termed “vital force.” It was represented
+indeed that such a force operates in plants, in animals, and in human
+bodies, and produces the phenomena of life just as magnetic force in
+the magnet causes attraction. In the succeeding period of materialism
+this theory had been abandoned. It was then said that a living being
+builds itself up in the same way as a so-called lifeless being; no
+other forces prevail in an organism than those which are in the
+mineral—they only operate in a more complicated manner; they build up
+a more complex structure. At the present time, only the most obstinate
+materialists cling to this denial of the “vital force.” A number of
+natural philosophers have taught that one must nevertheless admit some
+such thing as a vital force of a life-principle.
+
+Thus the new science approaches in a certain sense the teaching
+of Theosophy in regard to the vital body. Nevertheless there is a
+considerable difference between the two. Science today, by means of
+intellectual observations founded on the facts of ordinary perception,
+has accepted the idea of a kind of vital force. But this is not the
+method of a truly spiritual research, such as Theosophy aims at, and
+from the results of which proceed the theosophical teachings. It cannot
+be pointed out too often, how Theosophy on this point differs from the
+current science of the day. The latter considers the experience of the
+senses to be the basis of all knowledge, and whatever is not built upon
+this basis it treats as unknowable. From the impressions of the senses
+it draws deductions and conclusions. But anything that goes further it
+puts aside, as being beyond the limits of human knowledge. To Theosophy
+such a prospect resembles the view of a blind man who only takes into
+consideration those things that he can touch, and what he may infer
+from the touched object by reasoning, but who sets aside the statements
+of those who can see as being beyond the faculty of human perception.
+For Theosophy shows that man is capable of evolution, that through
+the developing of new organs he may conquer for himself new worlds.
+Around the blind man there is color and light, but he cannot perceive
+them, because he does not possess the requisite organs. Around man, so
+Theosophy teaches, there are many worlds, and he can observe them, if
+only he develops the organs necessary for the purpose.
+
+Even as the blind man looks upon a new world as soon as he has
+undergone a successful operation, so can man, through the developing
+of higher organs, perceive worlds quite different from those which
+he observed at first with his ordinary senses. Now whether or not
+it is possible to operate on one who is bodily blind depends on the
+conditions of the organs; but those higher organs by which one may
+penetrate into the upper worlds, exist in embryo in every human being.
+Anyone can develop them, who has the patience, endurance and energy to
+make use of those methods which are described in my two books entitled
+“The Way of Initiation” and “Initiation and Its Results.”[1]
+
+Theosophy does not speak of limitations to man’s knowledge through
+his organism; but says, on the contrary, that he is surrounded by
+worlds for which he has the organs of perception. It indicates the
+means by which to extend the temporary limits. It also occupies itself
+with the investigation of the vital, or etheric body, and to what
+in the following may be called the yet higher principles of human
+nature. It admits that only the physical body can be accessible to the
+investigation of the bodily senses, and that from this standpoint one
+can at most only chance on something higher by a train of reasoning.
+But it gives information as to how one can open up for oneself a world
+in which these higher principles of human nature appear before the
+observer, just as the colors and light of objects appear before the
+blind-born person after his operation. For those who have developed the
+higher organs of perception, the etheric or vital body is an object
+of actual observation, and not a theory resulting from intellectual
+activity or a train of reasoning.
+
+Man has this etheric, or vital body, in common with the plants and
+animals. It causes the matter and forces of the physical body to
+form themselves into the manifestations of growth, of reproduction,
+of the internal motions of the fluids, etc. It is also the builder
+and sculptor of the physical body, its inhabitant and its architect.
+The physical body can therefore also be called an image or expression
+of this vital body. Both are approximately the same in man as regards
+form and size, yet they are by no means quite alike. But the etheric
+body in animals and still more in plants, differs considerably from the
+physical body with regard to its shape and dimension.
+
+The third principle of the human being is the so-called body of
+feeling, or astral body. It is the vehicle of pain and pleasure, of
+impulse, desire, passion, and so forth. An entity composed merely of
+a physical and an etheric body has nothing of all this, to which may
+be ascribed the term—sensation. The plant has no sensation. If many a
+learned man of our time concludes that plants have a certain power of
+sensation, from the fact that many of them respond to a stimulus, by
+movement, or in other ways, he merely shows that he does not know the
+essence of sensation. The point is, not whether the being in question
+responds to an outward stimulus, but rather whether the stimulus
+reflects itself through an inner experience, such as pleasure or pain,
+impulse, desire, etc. If this be not the standard of sensation, one
+would be justified in asserting that blue litmus paper has a sense of
+feeling for certain substances, because on coming into contact with
+them, it turns red.[2]
+
+Man has the astral body in common with the animal world only. It is
+thus the medium for the life of sensation and feeling.
+
+One must not fall into the error of certain theosophical circles and
+think that the etheric body and astral body consist merely of finer
+matter than that which exists in the physical body. For this would
+mean simply the materialisation of these higher principles of human
+nature. The etheric body is a form of living forces; it is composed of
+active forces, but not of matter—and the astral body or body of feeling
+is a form consisting of colored luminous pictures revolving within
+themselves.[3]
+
+The astral body differs in form and size from the physical body. It
+appears in man in the form of an oblong egg, in which the physical and
+the etheric bodies are embedded. It projects on all sides beyond these
+two like a luminous cloud.
+
+Now in the nature of man there is a fourth principle which he does
+not share with other earthly creatures. This is the vehicle of the
+human “I”. The little word “I” as we call it in English is a word that
+separates itself from all other words. He who duly reflects on the
+nature of this word, gains access at the same time to an understanding
+of human nature. Every other word may be used by all men in the same
+way to suit some corresponding object. Anyone can call a table “table,”
+any one can call a chair “chair,” but with the word “I” it is not so.
+No one can use it as an indication of some one else, for each person
+can only speak of himself as “I”. Never can the word “I” sound in my
+ears as a reference to myself. For a man in designating himself “I”,
+must name himself within himself. A being that can say to himself “I”
+is a world in himself. Those religions which are built up on the basis
+of Theosophy have always felt this. They have therefore said that with
+the “ego” the God begins to speak within—the God who, among lower
+beings, is manifested only from without in the surrounding phenomena.
+
+The vehicle of this lastly developed capacity is now “the body of the
+ego,” the fourth principle of the human being.[4] This body of the
+ego is the vehicle of the higher human soul, and through it man is
+the crown of all earthly creation. But the ego in present humanity
+is by no means a simple entity. Its nature can be recognized when a
+comparison is made between men of different stages of evolution. Take
+for instance the uneducated savage and the average European, and
+compare these again with a lofty idealist. Each one of them has the
+faculty of saying to himself “I” for the “body of the ego” is existent
+in each of them. But the uncivilized savage gives way with this “I” to
+his passions, his impulses and appetites, almost like an animal. The
+more highly developed man allows himself to follow certain inclinations
+and desires, others he checks or suppresses. The idealist has formed,
+in addition to the original inclinations and passions, others that are
+higher. This is all due to the fact that the “ego” has been at work
+on the other principles of the human being. And it is precisely the
+mission of the “ego” to ennoble and purify the other principles by its
+own power.
+
+So the lower principles, under the influence of the “ego,” have become
+more or less changed within a man who has surmounted the conditions
+in which the outer world has placed him. Take the case of the man who
+is just raising himself above the level of the animal—when his “ego”
+flashes out he still resembles the animal with regard to his lower
+principles. His etheric or vital body is solely the medium of the
+living constructive forces of growth and propagation. His astral body
+only gives expression to such impulses, desires and passions as are
+stimulated by his outer nature. All the time that the man is struggling
+on through successive lives, or incarnations, from this degree of
+culture to an ever higher evolution, his ego is remodelling the other
+principles. In this way the astral body becomes the medium of purified
+pleasurable and unpleasurable sensations, refined desires and longings.
+And the etheric, or vital body, also transforms itself. It becomes the
+vehicle of habits, of permanent inclinations of temperament and of
+memory. A man whose ego has not yet influenced his vital body has no
+remembrance of the experiences he undergoes. He lives just as he has
+been brought up by Nature.
+
+The whole development of civilisation expresses itself for man in
+this working of the ego upon the subordinate principles. This working
+penetrates even to the physical body. Under the influence of the ego,
+the physiognomy, the gestures and movements, the whole appearance of
+the physical body, change.
+
+One can also discern how differently the various mediums of
+civilisation affect the individual principles of the human being. The
+common factors of civilisation influence the astral body. They bring
+to it other kinds of pleasure, displeasure, impulse, etc., than it
+originally had. Absorption in a work of art influences the etheric
+body, for a man obtains through a work of art, the presentiment
+of something higher and nobler than that which is offered by the
+environment of the senses, and thus transforms his vital body. A
+powerful means for the purification and ennoblement of the etheric
+body is religion. Religious impulses have, in this way, their sublime
+mission in the evolution of humanity.
+
+That which is called conscience is nothing but the result of the work
+of the ego on the vital body, through a succession of incarnations.
+When a man perceives that he must not do certain things, and when
+through this perception, an impression is made on him, deep enough to
+communicate itself to his etheric body, the conscience begins to be
+formed.
+
+Now this work of the ego on the subordinate principles can either be
+one that belongs rather to the whole human race, or it can be quite
+individually a work of the single ego upon itself. In the first change
+of man, to a certain extent, the whole human race takes part; the
+latter must depend on the inner activity of the ego. When the ego grows
+strong enough entirely to remodel the astral body through its own
+strength, then that which the ego makes of this astral body or body
+of feeling is called the “Spirit-Self” (Geistesselbst)[5] or as they
+say in the East, Manas. This transformation consists essentially in
+an imbuing, in an enriching of the inner being with higher ideas and
+perceptions. But the ego can arrive at yet higher and more intimate
+work with regard to the special entity of man. This occurs when not
+merely the astral body is enriched, but when the etheric or vital
+body becomes transformed. Man learns a certain amount in the course of
+life, and when he looks back on his life from any point, he is able to
+say to himself: “I have learnt much,” but how much less is he able to
+speak of a change of temperament and character, of an improvement or
+deterioration of the memory, during life. Learning affects the astral
+body, whilst the latter transformations affect the ethic or vital body.
+It would therefore be no inapt simile to compare the change of the
+astral body in life to the movement of the minute-hand of the clock,
+the change of the vital body to that of the hour-hand.
+
+When a man enters upon the higher, or so-called occult training, the
+chief thing to bear in mind is that he at once begins this latter
+transformation by the innermost might of the ego. He must work quite
+consciously and individually at the changing of habits, temperament,
+character, memory, etc. As much of this vital body as he works upon in
+this way becomes transformed into the “Life-Spirit” (Lebensgeist), or
+as the Eastern expression has it, into Buddhi.
+
+On a yet higher stage of evolution man attains to powers by which he
+can effect a transformation of his physical body (as for example,
+changing the pulse and the circulation of the blood). As much of the
+physical body as is transformed in this way, is called “Spirit-Man”
+(Geistesmensch)—Atma.
+
+The changes which are effected in the lower principles by man, not as
+an individual, but rather as a whole group of the human race, or a
+part of it, such as a nation, a tribe, or a family—have in Theosophy,
+the following names. The astral body, or body of feeling, when
+transformed by the ego is called the emotional soul; the transformed
+etheric body becomes the rational soul, and the transformed physical
+body, the self-conscious soul. But it is not to be supposed that the
+transformation of these three principles takes place successively.
+It takes place in all three bodies simultaneously, from the moment
+when the ego flashes out. Indeed the work of the ego is not generally
+speaking perceptible until a part of the self-conscious soul is formed.
+
+It is seen from the foregoing paragraph that there are four principles
+in the Being of Man: the physical body, the etheric or vital body,
+the astral or body of feeling and the ego-body;—the emotional soul,
+the rational soul, the self-conscious soul—and indeed the yet higher
+principles of human nature also,—the Spirit-Self (Manas), the
+Life-Spirit (Buddhi), the Spirit-Man (Atma) appear as the products of
+the transformation of these four principles. In speaking about the
+sources of our human capacities, only these four principles can be
+taken into account.
+
+As a teacher works upon these four principles of the human
+constitution, one must, in order to work in the right way, penetrate
+into the nature of these divisions of man. Now it must by no means
+be imagined that these parts develop themselves in man in such a way
+that at any one moment of his life—say at his birth—they are all
+equally advanced. On the contrary their development takes place at the
+various life-periods in a different way. And the right foundations for
+education and instruction depend on the knowledge of this law of the
+evolution of human nature.
+
+Before physical birth the nascent human being is enclosed on all sides
+by an alien physical body. It does not come into contact independently
+with the outward physical world. The physical body of the mother forms
+its environment. This body alone can influence the maturing fœtus.
+Physical birth consists precisely in the fact that the physical body
+of the mother releases the child, thereby causing the surroundings
+of the physical world to influence him immediately. The senses open
+themselves to the outward world, and this latter is thereby able
+to exercise those influences over the child which were previously
+exercised by the physical body of the mother.
+
+For a spiritual comprehension of the world such as is represented by
+Theosophy, the physical body is then actually born, but not yet the
+etheric or vital body. As the child until the moment of its birth is
+surrounded by the physical body of the mother, so too until the time
+of his second teeth, about the age of seven, is he surrounded by an
+etheric and an astral covering. Not until the time of the change of
+teeth does the etheric covering release the etheric body. Then until
+the time of puberty there still remains an astral covering.[6] At this
+period the astral or desire body also becomes free on all sides, as did
+the physical body at the time of the physical birth and the etheric
+body at the time of the second teeth.
+
+Thus then, Theosophy must speak of three births of man. Certain
+impressions, which are intended to reach the etheric body can reach it
+as little, up to the time of the second teeth, as the light and air of
+the physical world can reach the physical body while it remains in the
+womb of the mother.
+
+Before the coming of the second teeth the free vital body is not at
+work. As the physical body, whilst in the womb of the mother, receives
+powers which are not its own, and within that protective covering
+gradually develops its own, so is this also the case with these later
+powers of growth, until the time of the second teeth. Only at this
+period does the etheric body perfect its own powers in conjunction with
+the inherited and alien ones. During this time, while the etheric
+body is freeing itself, the physical body is already independent. The
+etheric body which is gradually freeing itself, perfects that which
+it has to give to the physical body. And the final point of this work
+is the child’s own teeth, which come in the place of those he has
+inherited. They are the densest things embedded in the physical body
+and therefore at this period appear last.
+
+After this period, the child’s own etheric body takes care of its
+growth alone. Only the latter still remains under the influence of
+an enveloped astral body. As soon as the astral body becomes free as
+well, a period is terminated for the etheric body. This termination
+takes place at the time of puberty. The reproductive organs become
+independent, because from henceforth the free astral body does not
+work inwardly, but openly encounters the external world.
+
+As one is not able to let the influences of the outward world affect
+the child physically before it is born, so those powers (which are the
+same to him as the impressions of the physical surroundings to the
+physical body) should not be allowed to affect the etheric body before
+the time of the second teeth. And the corresponding influences upon the
+astral body ought only to be brought into play at the time of puberty.
+
+Common phrases, such as, “the harmonious training of all the powers and
+talents,” and the like cannot form the foundation for a true system of
+education, for this can only be built upon a genuine knowledge of the
+human being. We do not mean to affirm that the above-mentioned phrases
+are incorrect, but only that they are as valueless as if one were to
+say with regard to a machine, that all its parts must be brought into
+harmonious working order. Only he who approaches it, not with mere
+phrases, but with a real knowledge of the particular kind of machine,
+can handle it. This applies also to the art of education, to the
+knowledge of the principles in a human being and of their individual
+developments; one must know which part of the human being should be
+influenced at a certain time of life, and how to bring such influences
+to bear upon him in a suitable manner. There is indeed no doubt that
+a really intelligent system of education, such as is outlined in
+these pages, can make its way but slowly. This is due to the manner of
+viewing things in our day, wherein the facts of the spiritual world
+will still be considered for a long time as merely the overflow of a
+mad fantasy, while common-place and entirely superficial phrases will
+be regarded as the result of a really practical way of thinking. We
+shall here proceed to give a free outline of what will be considered by
+many at the present time a mere mirage of the fancy, but which will in
+time come to be an accepted fact.
+
+At physical birth, the physical human body is exposed to the physical
+environment of the external world, whilst previously it was encircled
+by the protective body of the mother. That which the forces and fluids
+of the mother’s body did to it previously must now be done by the
+forces and elements of the outer physical world. Up to the time of the
+second teething, at the age of seven, the human body has a mission to
+perform for itself, which is essentially different from the missions
+of all the other life-epochs. The physical organs must form themselves
+into certain shapes during this time; then structural proportions must
+take definite directions and tendencies. Later on growth takes place,
+but this growth in all future time proceeds on the bases of the shapes
+which were in process of formation until the time mentioned. If normal
+shapes have been forming themselves, normal shapes will afterwards
+grow, and conversely from abnormal bases will proceed abnormal results.
+One cannot make amends in all the succeeding years for that which, as
+guardian, one has neglected during the first seven years. As the right
+environment for the physical human body is provided by Nature, before
+birth, so after birth it is the duty of the guardian to provide it.
+Only this correct physical environment influences the child in such a
+way that his physical organs mould themselves into the normal forms.
+
+There are two magic words which epitomise the relation which is
+formed between the child and its environment. These are: Imitation
+and Example. Aristotle, the Greek philosopher, called man the most
+imitative of animals, and for no other period of life is this more
+applicable than for the age of childhood up to the time of the second
+teething. The child imitates whatever takes place in its physical
+environment, and in the imitation his physical organs mould themselves
+into the forms which then remain to them. The term physical environment
+is to be taken in the widest sense imaginable. To it belongs not only
+that which takes place materially round the child, but everything that
+is enacted in his surroundings, everything that may be observed by his
+senses, everything that from all points of physical space can influence
+his spiritual forces. To it also belong all actions, moral or immoral,
+sensible or foolish, that the child may see.
+
+It is not by moral texts, nor by rational precepts, but by what is
+done visibly before the child by the grown-up people around him, that
+he is influenced in the manner indicated. Instruction produces effects
+only upon the etheric body, not upon the physical, and up to the
+age of seven the etheric body is surrounded by a protective etheric
+shell, just as the physical body until physical birth is surrounded
+by the body of the mother. That which ought to be developed in this
+etheric body in the way of ideas, habits, memory, etc., before the
+age of seven, must develop itself “spontaneously,” in the same way
+as the eyes and ears develop themselves in the womb of the mother
+without the influence of the external light. It is written in an
+excellent educational book, Jean Paul’s _Levana_ or _Pedagogics_, that
+a world-traveller learns more from his nurse in his early years than
+in all of his travels put together. This is undoubtedly true, but
+the child does not learn by instruction, but by imitation. And his
+physical organs form themselves through the influence of his physical
+surroundings. A healthy vision is formed when the right colors and
+conditions of light are brought into the child’s environment, and the
+physical foundations for a healthy moral nature are formed in the brain
+and in the circulation of the blood, when the child sees moral things
+in his environment. When the child, up to the age of seven, sees only
+foolish actions taking place around him, his brain assumes such forms
+as to make him also, in later life, capable only of foolishness.
+
+As the muscles of the hand grow strong and powerful when they do work
+suitable for them, so the brain and the other organs of the physical
+human body will be directed towards the right path, if they receive
+the right impressions from their environment. An example will best
+illustrate the point in question. A doll can be made out of an old
+piece of cloth, by making two corners serve for arms, two for legs and
+a knot for the head, with the eyes, nose and mouth painted in ink—or
+a so-called “beautiful” doll can be bought with real hair and painted
+cheeks, and given to the child. The latter, it is hardly necessary to
+say, is really horrible, and is calculated to ruin the child’s sound
+aesthetic taste for life. Here the question of education is quite a
+different one. If the child has the rag-doll to look at, it has to
+complete out of its own imagination the impression of a human being
+which the doll is intended to convey. This work of the imagination
+helps to build up the forms of the brain, so that it opens up as the
+muscles of the hand expand 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 it were, stunted and dried up, instead
+of expanding itself. If people could look into the brain after the
+manner of the occultist and see it building itself up into forms, they
+would certainly only give their children that kind of plaything which
+is really able to stimulate the creative powers of the brain. All toys
+that are only composed of dead mathematical forms have a desolating
+and deadening effect on the child’s formative powers, whilst on the
+other hand everything that stimulates the perception of something
+living tends to influence in the right direction. Our materialistic
+age produces but few good toys—such for instance as that in which two
+movable pieces of wood are made to represent two smiths facing one
+another and hammering at some object. Such things may still be bought
+in the country. Very good also are those picture books in which the
+figures are made to be pulled by strings, thus enabling the child to
+transform the dead picture into a representation of action. All this
+produces an inner activity of the organs, and out of this activity the
+right form of the organs builds itself up.
+
+Of course these things can only just be indicated here, but in the
+future occult science will be called upon to point out that which in
+each particular case is necessary, and this it is able to do. For it
+is not an empty abstraction, but a body of vital facts quite able to
+furnish the guiding-lines for practical matters.
+
+One or two further examples will serve as illustrations. According
+to occult science a so-called nervous excitable child should be
+treated differently from a lethargic and inactive one, with regard to
+its surroundings. Everything must be taken into consideration, from
+the color of the room and the various objects by which the child
+is generally surrounded, to the color of the clothes in which it is
+dressed. One may often do the wrong thing, unless willing to be guided
+by occult science, for a materialistic tendency will in many cases hit
+on just the opposite of what is right. An excitable child should be
+clothed and surrounded with red or reddish-yellow colors, whilst for
+the opposite type of child, blue or bluish-green should be selected.
+For, in accordance with the color used outwardly is the complementary
+color produced inwardly. Thus, for instance, green is produced by red;
+orange-yellow by blue, and of this one may easily be convinced by
+looking for a time on a spot of a particular color and then quickly
+directing the eyes to a white surface. This complementary color is
+produced by the physical organs of the child, and in turn reacts upon
+the corresponding organic structures necessary to the child. Red in
+the environment of an excitable child produces inwardly the green
+complementary picture. The activity thus produced by the sensation of
+green has a calming effect and the organs take upon themselves the
+tendency to composure.
+
+One rule must invariably be taken into consideration at this period
+of life—that the physical body has to create for itself the standard
+of what is suitable to it. It does this through the corresponding
+development of desire. Generally speaking it may be said that the
+healthy physical body desires only what is good for it. And as long
+as it is a question only of the physical body of the growing child,
+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 the physical forms of the organs, in the best way.
+
+A very great error may be committed in this direction by not placing
+the child in the suitable physical conditions with regard to its
+environment. This can especially be the case with regard to the
+instinct of nourishment. The child can be overfed with things that
+make him completely lose healthy instincts of nourishment, whilst
+through correct feeding they can be preserved for him so fully, that
+he will ask (even to a glass of water) for that which under given
+circumstances is good for him, and will refuse anything that may be
+harmful. When occult science is called upon to construct a system of
+education, it will be able to specify, even to the particular articles
+of nourishment and table luxuries, all that has here to be considered.
+For it is a practical teaching, applicable to life, and no mere
+colorless theory—as indeed one might suppose, from the mistakes of many
+Theosophists of today.
+
+Among the forces therefore which affect the physical organs by
+moulding them, must be included an element of joy with and amid
+the surroundings. Let the guardian be cheerful of countenance, and
+above all things let there be true and not artificial love—a love
+that flowing warmly through the physical environment, as it were,
+incubates, in the true sense of the word, the forms of the physical
+organs.
+
+When within such an atmosphere of love, the imitation of healthy models
+is possible, the child is in his right element. Special attention
+should therefore be given that nothing may happen in the child’s
+environment that he should not imitate. Nothing should be done that
+would necessitate saying to the child “You must not do that.” Of the
+way in which the child tries to imitate, one may be convinced by
+observing how it can copy written letters long before it can understand
+them. It is indeed an advisable thing for the child to copy the written
+characters first, and then later to learn their meaning. For imitation
+belongs to the developing stage of the physical body, whilst the
+mind responds to the etheric body, and this latter ought only to be
+influenced after the time of the second teeth, when its outer etheric
+covering is gone. Especially should the learning of speech by means of
+imitation take place in these years. For _by hearing_ the child best
+learns to speak. All rules and artificial teaching can do no good at
+all.
+
+In the early years of childhood it is especially important that such
+means of education as, for instance, songs for children should make
+as beautiful a rhythmic impression on the senses as possible. The
+importance lies in the beautiful sound rather than in the sense. The
+more invigorating the effect which anything can have upon the eye and
+ear, the better it is. The power of building up the organs which lies
+in dancing movements when put to a musical rhythm, for example, must
+not be under-estimated.
+
+With the change of teeth the etheric body throws off its outer
+covering, and then the time begins in which the training of the etheric
+body may be carried on from without. One must be clear as to what it is
+that can influence the etheric body in this 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 the etheric body by
+pictures, by example, by regulated guidance of the imagination. Just
+as the child, until it has reached the age of seven, ought to be given
+a physical model which it can imitate, so too, in the environment of
+the developing child, between the period of the second teeth and that
+of puberty, everything should be brought into play that possesses an
+inner sense and value upon which the child may direct his attention.
+All that conduces to thought, all that works through image and parable,
+has now its rightful place.
+
+The etheric body develops its power when a well regulated imagination
+is directed upon that which it can unravel or extract for its guidance
+from living images and parables, or from such as are addressed to the
+spirit. It is _concrete_ and not _abstract_ ideas that can rightly
+influence the growing body—ideas that are spiritually rather than
+materially concrete. A spiritual standpoint is the right means of
+education during these years. It is therefore of paramount importance
+that the youth at this period has around him in his guardians
+themselves personalities through whose points of view the desirable
+intellectual and moral powers may be awakened in him.
+
+As “imitation” and “example” are the magic words for the training of
+children in their early years, so for the years now in question the
+corresponding words are “hero-worship” and “authority.” Natural and
+not forced authority must supply the immediate spiritual standpoint,
+with the help of which the youth forms for himself conscience, habits
+and inclinations, brings his temperament into regulated paths, and
+wins his own outlook on this world. The beautiful words of the poet:
+“Everyone must choose his own hero, in whose steps he may find the way
+to Olympus,” are of special value with regard to this epoch of life.
+
+Veneration and reverence are powers that assist the etheric body to
+grow in the right way. And he to whom it is impossible, during this
+period, to look up to anyone with unlimited reverence, will have to
+suffer on that account for the rest of his life. When this veneration
+is missing, the vital forces of the etheric body are checked. Picture
+to yourself the following in its effect on the youthful disposition:
+a boy of eight years of age is told of a person highly esteemed. All
+that he hears about him fills him with holy awe. The day draws near on
+which he is to see this honored person for the first time. A profound
+reverence overcomes him when he hears the bell-ring at the door, behind
+which the object of his veneration is to become visible. The beautiful
+feelings which are produced by such an experience, belong to the
+lasting acquisitions of life. And _that_ man is fortunate, who not only
+during the happy moments of life, but continuously, is able to look up
+to his teachers and instructors as to his natural authorities.
+
+To these living authorities, to these embodiments of moral and
+intellectual power, must be added the authorities perceived of the
+spirit. The grand examples of history, the tales of model men and
+women, must fix the conscience and the intellectual tendency—and not
+abstract moral truths, which can only do their right work, when, at the
+age of puberty, the astral body is freed from its astral covering.
+
+One ought especially to guide the teaching of history into courses
+determined by such points of view. Before the time of the second teeth,
+the stories, fairy tales, etc., which are told to the child, can only
+have for their aim, joy, recreation, and pleasure.
+
+After this time it will be necessary to use forethought concerning
+the matter that is to be related, so that pictures of life, such as
+he can beneficially emulate, may be set before the soul of the young
+person. It must not be overlooked that bad habits can be ousted by
+pictures correspondingly repulsive. Warnings against such bad habits
+and tendencies are at best of little avail, but if one were to let the
+living picture of a bad man affect the youthful imagination, explaining
+the result to which the tendency in question leads, one would do much
+toward its extermination.
+
+One thing to bear always in mind is, that it is not abstract
+representations that influence the developing etheric body, but living
+pictures in their spiritual clearness, and, of course, these latter
+must be applied with the utmost tact, for otherwise the opposite to
+what is desired will be the result. In the matter of stories it is
+always a question of the way in which they are told. The verbal
+narration of a tale can therefore not be successfully replaced by a
+reading of it.
+
+During the time between the second teeth and puberty, the
+spiritually pictorial, or, as one might also call it, the symbolical
+representation, ought to be considered in yet another way. It is
+necessary that the young person should learn to know the secrets of
+nature, the laws of life, as far as possible through symbols and not by
+the means of dry and intellectual ideas. Allegories about the spiritual
+relation of things ought so to reach the soul that the law and order of
+existence underlying the allegories is rather perceived and divined,
+than grasped by the means of intellectual ideas. The saying that “all
+things transient are only symbols” ought to form an all-important
+motto for the education during this period. It is very important for
+a person to receive the secrets of nature in allegories before they
+appear to his soul in the form of natural laws, etc. An example will
+make this clear. Supposing one wished to speak to a young person of the
+immortality of the soul, of its going forth from the body, one might
+as an instance make the comparison of the butterfly emerging from the
+chrysalis. As the butterfly comes forth from the chrysalis, so the soul
+comes forth from the shell of the body after death. No one who has not
+previously received them by means of some such image, will adequately
+grasp the right facts in the abstract ideas. For by such a simile one
+speaks not only to the intellect, but also to the sensations and
+feelings, to the whole soul. The youth having gone through all this,
+approaches the matter in quite a different attitude of mind when it
+is given to him later in intellectual conceptions. Indeed the man who
+cannot first approach the riddle of existence with this feeling is much
+to be pitied. It is necessary that the teacher should have similes at
+his disposal for all natural laws and secrets of the world.
+
+In this matter it is quite clear what an enriching effect occult
+science must have upon practical life. Any one constructing from a
+materialistic and intellectual mode of representation, similes for
+himself and then propounding them to young people, will usually make
+but little impression upon them. For such a person ought first to
+puzzle out the similes himself with all his mental capacities. Those
+similes which one has not first applied for oneself, do not have a
+convincing effect on those to whom they are imparted. When one talks to
+somebody in parables, then he is not only influenced by what one says
+or shows, but there passes a fine spiritual stream from the speaker to
+the hearer. Unless the speaker himself has an ardent feeling of belief
+in his similes, he will make no impression on the one to whom he gives
+them. In order to create a right influence, one must believe in one’s
+similes oneself as if in realities; and that can only be done when one
+possesses the mystical tendency, and when the similes themselves are
+born of occult science. The real occultist does not need to worry
+about the above-mentioned simile of the soul going forth from the
+body, because for him it is a truth. To him the butterfly evolving
+from the chrysalis represents the same experience on a lower stage of
+nature’s existence as the going forth of the soul from the body at a
+higher stage development. He believes in it with all his might, and
+this belief flows forth as if in invisible streams from the speaker
+to the listener, and inspires conviction. Direct life-streams then
+flow forth from teacher to pupil. But for this end it is necessary
+for the teacher to draw from the full source of occult science; it is
+necessary that his word and all that goes forth from him, should be
+clothed with feeling, warmth and glowing emotion from the true occult
+view of life. For this reveals a magnificent perspective of the whole
+subject of education. Once the latter allows itself to be enriched from
+the life source of occult science, it will itself become permeated
+with a profound vitality. It will give up groping in the dark, so
+common in this particular domain of thought. All educational methods,
+all educational sciences, that do not continually receive a supply of
+fresh sap from such roots, are dried up and dead. For all world-secrets
+occult science has fitting similes, similes not rising from the mind of
+man but drawn from the essence of things, having been laid down as a
+basis by the forces of the world at their creation. Occult science must
+therefore be the basis for any system of education.
+
+       *       *       *       *       *
+
+A power of the soul to which particular attention ought to be given at
+this period of development is that of memory. For the cultivation of
+the memory is connected with the transformation of the etheric body.
+This has its effect in the fact that precisely during the time between
+the coming of the second teeth and that of puberty it becomes free,
+so that this is also the period in which the further development of
+the memory should be looked after from outside. The memory will be
+permanently of less value to the person in question than it might have
+been, if at this period what is necessary to it is neglected. That
+which has thus been neglected cannot afterwards be retrieved.
+
+An intellectual and materialistic way of thinking is liable to bring
+about many mistakes in this direction. A system of education arising
+from this way of thinking is easily prejudiced against that which is
+acquired merely by the memory. It will not tire at times of directing
+itself with the greatest ardor against the mere training of the memory,
+and rather makes use of the most ingenious methods that the young
+person may not mechanically absorb what he does not really understand.
+An opinion merely intellectual and materialistic is so easily persuaded
+that there is no means of penetrating into things except by abstract
+ideas; it is only with difficulty that thinkers of this kind come to
+the conclusion that the other subjective powers are at least just as
+necessary to the comprehension of things, as the intellect itself. It
+is not merely a figure of speech to say that one can understand just as
+well with the feelings, the emotions, the mind, as with the intellect.
+Ideas are only one of the means by which to understand the things of
+this world, and only to materialists do they appear the only means.
+There are, of course, many people who do not imagine that they are
+materialists, but who nevertheless consider an intellectual conception
+to be the only means of comprehension. Such men profess perhaps to hold
+an idealistic, perhaps even a spiritual conception of the world and
+life. But the attitude of their souls toward both is materialistic.
+For the intellect is, as a matter of fact, the soul’s instrument for
+the comprehension of material things.
+
+And here, concerning the deeper foundations of the understanding, let
+us quote from that excellent educational book, by Jean Paul already
+mentioned—a work containing generally golden ideas concerning education
+and deserving of much more consideration than at present it receives.
+It is of much more value to the guardian than many of the writings
+on these lines that enjoy the highest repute. The passage under
+consideration runs thus:
+
+“Do not be afraid of unintelligibility, even if it be of whole
+sentences; your look and the manner of your expression, added to the
+eager desire to understand, elucidates the one half, and with this,
+and in due time, the other half also. For with children, as with the
+Chinese and with men of the world, the manner of pronunciation is half
+the language. Bear in mind, that they understand their language as well
+as we understand Greek or any other foreign tongue before learning to
+speak it. Trust to the deciphering of time and to association. A child
+of five years of age understands indeed the words “yet,” “truly,” “on
+the contrary,” “of course”; but for a definition of them one must go
+not to the child, but to the father! The little word “but” reveals a
+small philosopher. If the eight-year-old child with his growing power
+of speech is understood by a child of three, why should you then
+confine your language to his babbling? Always speak several years in
+advance (for in books genius speaks to us centuries in advance); with
+the child of a year, speak as if it were two, with the child of two as
+if it were six, for the difference of growth may diminish in inverse
+proportion to the years. Generally speaking, all learning is apt to be
+too much ascribed to the credit of the teacher—therefore the teacher
+ought to bear in mind that the child possesses half his world, namely,
+the spiritual (such as his moral and metaphysical ideas), already
+complete and taught within himself, and that therefore a language
+composed only of concrete images can never impart spiritual ideas,
+but can only light them up. The joy and assurance used in speaking
+to children ought to be given as if the assurance and joy came from
+themselves. We can learn speech from them, just as we teach them by
+means of speech; by means of bold and yet correct word-painting, such
+as for instance I have heard spoken by children of three and four years
+of age: ‘leg-fish’ for otter; ‘pig-iron’ for the fork used in eating
+bacon; ‘the air-mouse’ (unquestionably superior to our word ‘bat’) and
+so on.”
+
+It is true that this passage refers to the understanding (before the
+intellectual comprehension) as exercised in another sphere than that of
+which we are now speaking, but for this also, the words of Jean Paul
+have an important meaning. Just as the child receives into his soul’s
+organism the construction of speech, without making use of the laws
+of grammatical structure with intellectual comprehension, so too,
+for the cultivation of his memory, the youth ought to learn things
+of which he will not until later acquire an actual understanding.
+That which has been acquired in this period of life, at first in a
+purely mechanical way, is best put into ideas, afterwards, just as
+one learns more easily the rules of a language when one can already
+speak it. All the talk of work learned by rote and not understood is
+nothing more than a materialistic prejudice. For instance, the youth
+needs only to acquire by a few examples the most necessary rules of
+multiplication, for which the fingers are far better suited than an
+abacus, and then to learn fully, by rote, the multiplication table.
+If one so proceeds, one takes into account the nature of the growing
+child. But a mistake may be made with regard to this, if, during the
+time that the memory is forming itself, too much is demanded of the
+intellect. The intellect being a power of the soul, and only born at
+the time of puberty, ought not to receive an outward influence before
+this period. Until the time of puberty, the youth should assimilate
+into the memory treasures over which mankind has meditated; later on
+it is time to permeate with ideas that which has been impressed upon
+his memory. A man ought therefore not to retain merely what he has
+understood, but he ought now to understand the things that he knows;
+that is to say, the things of which he has already taken possession by
+means of the memory, just as the child does, when learning to speak.
+This applies to a wider sphere. At first, assimilation of historical
+events by mere rote, then comprehension of the same by means of ideas.
+At first, a good impression upon the memory of geographical data, then
+an understanding of the relationship of each thing with the rest, etc.
+In certain respects all comprehension through ideas should be done by
+means of the stored treasures of the memory. The more the youth already
+knows through the memory before he comes to comprehension, the better
+it is. It is hardly necessary to explain that all this applies only to
+the period, of which we are speaking, and not to any later period. If
+one learns a subject in later life, either by going over it again, or
+in any other way, the opposite process to that here described might be
+correct and desirable, although even then a great deal depends upon the
+particular spiritual nature of the student. But at the time of life of
+which we have already spoken the spirit must not be parched by being
+overcrowded with intellectual ideas.
+
+It is also true that teaching by mere sense-objects, if carried too
+far, is the result of a materialistic view of life. At this age
+every idea must be spiritualised. One ought not, for instance, to be
+satisfied with merely producing a sense-impression of a plant, a grain
+of seed, or a blossom. Everything should seem as an allegory of the
+spiritual. A grain of seed is, in truth, not merely what it appears
+to the eye. Invisibly the whole new plant inhabits it, and that such
+a thing is more than what the sense perceives, must be absolutely
+realised with the perception, the imagination, and the feelings. The
+mysterious presence of latent existence must really be felt. Nor can it
+be objected that such a proceeding would weaken the perception of pure
+sense; on the contrary, by a persistent adherence to sense perceptions
+alone, Truth itself would be the loser. For the complete reality of a
+thing exists in Spirit and in Matter, and accurate observations can
+be no less carefully carried out if one brings to the study not only
+the physical senses, but also the spiritual faculties. If people could
+only perceive, as the Occultist is able to, how both body and soul
+are spoiled by mere object-teaching, they would not then lay so much
+stress upon it. Of what value is it from the highest point of view,
+if young people are shown all kinds of physical experiments in the
+mineral, vegetable and animal worlds, if with such a study one does
+not suggest the application of the sense allegory to the feeling of
+spiritual mystery? Certainly a materialistic mind will not be able to
+make anything of what has here been said, and of that the Occultist is
+only too conscious. Yet it is also clear to him that a really practical
+method of education can never proceed from the materialistic mind. So
+practical does such a mind imagine itself, and yet so unpractical is it
+in reality, when it is a matter of considering life vitally. Opposed to
+the true reality, materialistic opinions seem only fantastic, while
+to the materialist, the interpretations of occult science must, of
+necessity, appear equally fantastic. Doubtless, too, there will remain
+many obstacles which must be overcome before the fundamental teachings
+of occult science, arising from life itself, will permeate the art of
+education. But that is to be expected, for at present these truths are
+strange to many; nevertheless, if they be really the truth, they will
+incorporate themselves into all culture.
+
+Only through the sure conviction that they are the only educational
+means by which to work upon young people, can the teacher always find
+the right way to deal correctly with each individual case. Thus, he
+must know how the individual powers of the soul —such as thinking,
+feeling and willing—ought to be treated, and how their development may
+react upon the etheric body; while this itself, between the period when
+the second teeth appear and that of puberty, can be perfectly moulded
+by outside influences.
+
+The foundations for the development of a healthy and powerful will can
+be laid by the right management, during the first seven years, of those
+fundamental principles of education which have already been considered.
+For such a will must have for its support the fully developed form of
+the physical body. From the period of the second teething it begins
+to be a matter of making the etheric body, which is now developing,
+supply those powers to the physical body by which it can solidify its
+form and make itself firm. That which makes the most vivid impression
+upon the etheric body also reacts most forcibly upon the strengthening
+of the physical. And the strongest impulses are evoked in the etheric
+body through those perceptions and ideas by which a person feels and
+experiences his own relation to the everlasting Universe, that is
+to say, through religious experiences. The will, and along with it,
+the character, of a person will never develop healthily if he cannot
+experience at this epoch of life, profound religious impulses. The
+result of the uniform organisation of the will is that the person feels
+himself to be an organic fragment of the whole world. If the person
+does not feel himself to be indissolubly connected with a Supreme
+Spirit, then must the will and character remain unstable, discordant
+and unhealthy.
+
+The emotional nature is developed in the right direction by means of
+the allegories and sense-pictures already described, and especially by
+all which, whether from history or from other sources, presents to us
+the figures of persons with character. An absorption in the mysteries
+and beauties of Nature is also of importance in the upbuilding of the
+emotional world. And here it is particularly well to consider the
+culture of the sense of beauty, and the awakening of the feeling for
+what is artistic. Music should supply that rhythm to the etheric body
+which then enables it to perceive in everything the rhythm otherwise
+concealed. A young person will be deprived of much in all his after
+life, who does not receive at this period the benefit of cultivating
+the musical sense. To him in whom this sense is altogether lacking,
+a certain aspect of the Universe must remain hidden. Nor should,
+however, the other arts be, by any means neglected. The awakening of
+the sense for architectural form, as also for plastic shape, for line,
+design and harmony of color—not one of these ought to be omitted in
+the plan of education. So simply, perhaps, might all this be done,
+under special circumstances, that the objection that circumstances
+allow of no development at all in this direction can never be valid.
+One can do much with the simplest means, if the right sense in this
+direction prevails in the teacher himself. The joy of life, the love
+for existence, the strength to work—all these arise for the whole
+being, out of the cultivation of the sense of beauty and art. And the
+relations of man to man—how ennobled and how beautiful will they become
+through this sense! The moral sense, which will, at this period, be
+developed by pictures of life and by standard authorities, will also
+gain a certain stability if, through the sense of beauty, the good is
+recognized as beautiful and the bad as ugly.
+
+Thought in its own shape, as an inner life of distilled ideas, must,
+at the period in question, be kept in the background. It must develop
+spontaneously, as it were, uninfluenced from without, while the soul
+is nourished by means of similes and pictures representing life and
+the mysteries of nature. Thus, in the midst of the other experiences
+of the soul between the seventh year and the time of puberty, thought
+must grow and the faculty for judgment be matured, so that after a
+successful puberty the person becomes capable of forming his own
+opinions concerning the matters of life and knowledge, with complete
+independence. Indeed, the less one works directly upon the critical
+faculty, and the more one works indirectly through the development
+of the other spiritual powers, the better will it be for the whole
+after-life of the person concerned.
+
+Occult science lays down the principles, not only for the spiritual
+side of education, but also for the purely physical. Thus, to give
+a characteristic example, let us consider gymnastics and children’s
+games. Just as love and joy must permeate the environment during the
+first years of childhood, so too the growing etheric body must be
+taught really to experience from bodily exercise a feeling of its own
+expansion, of its ever increasing strength. For instance gymnastic
+exercises ought to be so carried out that with every movement, with
+every step, the feeling rises in the inner self of the boy or girl:
+“I feel increasing power within me.” And this feeling should manifest
+itself within as a healthy delight, as a sensation of pleasure. For
+the devising of gymnastic exercises, in this sense, it is of course
+necessary to possess more than a merely intellectual knowledge of
+the human body, anatomically and physiologically. It is necessary to
+possess a close intuitive and sympathetic knowledge of the relation
+of joy and comfort to the postures and movements of the human body.
+The formulator of such exercises ought himself to experience how
+one movement or posture of the limbs will produce a pleasant and
+comfortable sensation, but another a loss of strength, and so forth. A
+belief that gymnastics and bodily exercises can be cultivated in this
+direction is one that can only be supplied to the educator by occult
+science, or, above all, by a mind sympathetic to such thought. One
+does not even require the power of vision in the spiritual worlds,
+but only the inclination to apply to life what has been given out by
+occultism. If, especially in such practical departments as this of
+education, occult knowledge were applied, then all the useless talk of
+how this knowledge has yet to be proved would straightway cease. For
+to him who should rightly apply it, this knowledge would itself be a
+proof through the whole of life by making him healthy and strong. By
+such means he would perceive, through and through, that it is true in
+actual practice, and this he would find a better proof than any manner
+of “logical” and so-called “scientific” reasons. One can best know
+spiritual truths by their fruits, and not through a pretended proof,
+however scientific, for such could hardly be anything more than a
+logical skirmishing.
+
+At puberty the astral body is first born. With the free outward
+development which follows, all that which is unfolded by the world
+of externalised perceptions, by one’s judgment and the unfettered
+understanding, will first rush inward upon the soul. It has already
+been mentioned that these faculties of the soul, hitherto uninfluenced
+from within, ought to be developed by the right management of
+educational means, just as unconsciously as the eyes and ears evolve
+themselves in the womb. But with puberty the time has arrived when the
+person is ready to form his own judgment concerning the things which
+he has hitherto learned. No greater injury can be inflicted on any one
+than by too soon awakening within him his own judgment. One should
+only judge when one has already stored up the necessary qualifications
+for judging and comparing. If, before this, one creates one’s own
+independent opinions, then these will have no sure foundations. All
+one-sidedness in life, all dreary “confessions of faith” which are
+based upon a few mere scraps of knowledge, and the desire to judge from
+these human conceptions that have been approved through long ages of
+time, rest upon just such mistakes in education. Before qualified to
+think, one must place before oneself, as a warning, what others have
+thought. There is no sound thinking which has not been preceded by a
+sound perception of the truth supported by obvious authority. If one
+wishes to follow out these principles of education, one must not allow
+people, at too early an age, to fancy themselves able to judge, for in
+avoiding this, one will leave them the possibility of allowing life
+to work upon them from every side, and without prejudice. For by one
+such judgment, which is not founded on the precious basis of spiritual
+treasures, he who makes it will have placed a stumbling-block in the
+path of his life. For if one has pronounced a judgment on any subject,
+one will always be influenced by having done so; one will no longer
+regard an experience as one might have regarded it, if one had not
+erected an opinion which is henceforth intertwined with the subject
+in question. In young people the disposition to learn first and then
+to judge, should be present. That which the intellect has to say of
+a certain subject ought only to be said when all the other powers of
+soul have spoken; before that the intellect ought only to play the
+part of mediator. It should only serve to lay hold of what is seen and
+felt, to apprehend it as it there exists, without allowing the unripe
+judgment to take possession of the matter. Therefore the youth ought
+to be shielded from all the theories concerning a thing, before the
+above-mentioned age, and it should be especially emphasized that he
+should face the experiences of life in order to admit them into his
+soul. A growing individual can certainly be made acquainted with what
+people have thought concerning this or that, but one should avoid
+letting him form opinions which arise from a premature judgment. He
+should receive opinions with the feelings, without deciding at once for
+one view or the other, not attaching himself to a party, but thinking,
+as he listens: “One has said this, and the other that.” Before all
+things a large measure of tact is necessary in the cultivation of
+this sense by teachers and guardians, but occult knowledge is exactly
+calculated to supply such tact.
+
+It has only been possible to develop here a few aspects of education
+in the light of Occultism, but it has only been intended to give a
+hint as to what problems of civilisation this philosophy will have to
+solve. Whether it can do so depends on whether the inclination for such
+a way of thinking henceforth broadens out in ever widening circles.
+In order that this may take place, two things are necessary: first,
+that people should abandon their prejudice against Occultism. He who
+will truly associate himself with it, will soon see that it is not
+the fantastical trash which so many today imagine it to be. This is
+not intended as a reproach to such people, for everything which our
+time offers as a means of education must, at first, engender the view
+that occultists are fantastics and dreamers. On the surface any other
+view is hardly possible, for there appears to be the most complete
+diversity between what is known as Occult Science or Theosophy, and all
+that the culture of the present day suggests as the principles for a
+healthy view of life. Only a deeper consideration reveals to us how
+entirely in opposition the views of the present must remain without
+these principles of occult science—how, indeed, they themselves call
+out these very principles and in the long run cannot remain without
+them. The second thing that is necessary is connected with the sound
+development of Theosophy itself. Life will only welcome Theosophy, if
+in theosophical circles the knowledge is made to permeate everywhere
+that it is important to make these teachings bear fruit in the widest
+manner for all conditions of life, and not merely to theorize about
+them. Otherwise people will continue to look upon Theosophy as a kind
+of religious sectarianism, only fit for some fanatical enthusiasts. But
+if it performs positive useful spiritual work, then the theosophical
+movement cannot, in the long run, be refused an intelligent hearing.
+
+FOOTNOTES
+
+[1] “_The Way of Initiation_,” or How to Attain Knowledge of the Higher
+Worlds,“ by Rudolph Steiner, Ph.D., with a Foreword by Annie Besant,
+and some biographical Notes of the author by Edouard Schuré. Second
+edition, 237 pages, cloth, crown 8vo, 3/10 post free.
+
+“_Initiation and its Results._” A sequel to “The Way of Initiation.”
+Second edition. 3/9 post free. To be obtained from the Theosophical
+Publishing Society, 161 New Bond Street, London, W.
+
+
+[2] This distinction is important, for the ideas of the present time
+with regard to this subject are rather inaccurate. The difference
+between the vegetable and the creature gifted with the power of
+sensation is completely lost sight of, because the essential
+characteristic of sensibility is not clearly defined. When a being (or
+an object) responds to an exterior impression by showing any effect
+whatever, it is inaccurate to conclude that this impression has been
+felt. To bear out this conclusion the impression must be experienced
+inwardly, that is to say, the outside stimulus must produce a kind
+of interior reflection. The great progress of natural science, which
+a true Theosophist must sincerely admire, has thrown our abstract
+vocabulary into confusion. Some of our biologists are ignorant of the
+characteristics of sensibility, and thus accredit it to beings who are
+devoid of it. Sensibility such as is comprehended by those biologists,
+can, it is true, be attributed to organisms deprived of it. But what is
+understood by Theosophy as sensibility is a totally different quality.
+
+[3] A distinction must be made between the conscious inner life of the
+astral body and the perception of this life by outward clairvoyant
+observation. Here this latter perception by a trained clairvoyant is
+intended.
+
+
+[4] The reader need not object to the technical term “Body of the
+ego,” because there is nothing of gross physical matter meant by it,
+but occult science being forced to employ the vocabulary of ordinary
+language, the words applied to Theosophy ought from the outset to be
+taken in a spiritual sense.
+
+
+[5] The terms “Spirit-Self”, “Life-Spirit” and “Spirit-Man” need not
+mystify the reader; they stand for those transmutations of our grosser
+bodies which are the results of conscious effort and pure aspirations;
+they form, in other words, the Higher Trinity, called in Eastern
+terminology: Manas, Buddhi and Atma, respectively. (Trans.)
+
+[6] Were these affirmations to be wrongly interpreted, the objection
+might be raised that a child before cutting his second teeth is not
+deprived of memory, and that before reaching the age of puberty, he
+possesses the inherent faculties of the astral body. It must not be
+forgotten that the etheric and astral bodies are in existence from the
+moment of physical birth, although surrounded by the protecting shell
+described. It is precisely this envelope, protecting the etheric body,
+which permits of a remarkably good memory before the cutting of the
+second teeth. The existence of physical eyes in the embryonic being,
+concealed in the womb of the mother, is analogous. And in the same way
+that the physical eyes sheltered from all external influence do not
+owe their development to the physical sunlight, so also education from
+without should not intervene before the cutting of the second teeth in
+the training of the memory. Very much to the contrary, the spontaneous
+growth of the memory will be noticeable, provided there is food for it
+within reach, and no attempt be made to train it by means of exterior
+methods.
+
+This observation applies equally to the qualities belonging to the
+astral body before puberty. Provision should be made for their
+training, but bearing in mind that this body is still encompassed by a
+protecting shell. It is something wholly different to take care of the
+germs which are in process of development within the astral body before
+puberty and to expose the freed astral body _after_ puberty to what
+it can assimilate in the outer world, _without_ the protecting shell.
+This distinction is certainly very subtle, but without its careful
+consideration the whole significance of education cannot be understood.
+
+       *       *       *       *       *
+
+Transcriber's Notes
+
+Obvious typographical errors have been silently corrected. All other
+spelling and punctuation remains unchanged.
+
+The half title immediately before the title page has been removed.
+
+Italics are represented thus _italic_.
+
+
+
+
+
+End of Project Gutenberg's The Education of Children, by Rudolf Steiner
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+<pre>
+
+The Project Gutenberg EBook of The Education of Children, by Rudolf Steiner
+
+This eBook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions
+whatsoever.  You may copy it, give it away or re-use it under the terms of
+the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org.  If you are not located in the United States, you'll have
+to check the laws of the country where you are located before using this ebook.
+
+Title: The Education of Children
+       From the standpoint of theosophy
+
+Author: Rudolf Steiner
+
+Release Date: September 20, 2017 [EBook #55586]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE EDUCATION OF CHILDREN ***
+
+
+
+
+Produced by Chris Curnow, Les Galloway and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
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+</pre>
+
+
+
+
+
+
+
+<h1>
+THE EDUCATION<br />
+OF CHILDREN</h1>
+
+
+<p class="center"><small>FROM THE STANDPOINT<br />
+OF THEOSOPHY</small></p>
+
+<p class="center"><span class="xs">BY</span><br />
+RUDOLF STEINER<br />
+<span class="xs">PH. D. (<span class="smcap">VIENNA</span>)</span></p>
+
+<p class="center"><span class="xs">AUTHORIZED TRANSLATION<br />
+FROM THE SECOND GERMAN EDITION</span></p>
+
+<div class="figcenter" >
+<img src="images/col1.jpg" alt="Colophon" />
+</div>
+
+
+<p class="center"><small>AMERICAN EDITION</small></p>
+
+<p class="center"><i><small>THE RAJPUT PRESS</small>.</i></p>
+
+<div class="figcenter">
+<img src="images/col2.jpg" alt="Colophon" />
+</div>
+
+<p class="center"><small><i>CHICAGO.</i><br />
+
+1911</small>
+</p>
+
+
+
+
+<p class="center spaced">
+<small>COPYRIGHT 1911, <span class="smcap">BY</span> WELLER VAN HOOK, IN THE<br />
+UNITED STATES OF AMERICA</small></p>
+
+<blockquote>
+
+<p><small>IN VIEW OF THE MANY UNAUTHORIZED TRANSLATIONS
+OF DR. RUDOLF STEINER’S WORKS, THE
+PUBLISHER BEGS TO GIVE NOTICE THAT ALL
+AUTHORISED EDITIONS, ISSUED UNDER THE
+EDITORSHIP OF MR. MAX GYSI, BEAR THE SYMBOL
+OVERLEAF (CROSS IN PENTAGRAM).</small></p></blockquote>
+
+<p class="center space-above">
+MAX GYSI, Editor,<br />
+“Adyar,” Park Drive,<br />
+Hampstead, London, N. W.</p>
+
+<hr class="chap" />
+<div class="chapter"></div>
+
+
+<h2><a name="THE" id="THE">THE<br />
+EDUCATION OF CHILDREN</a><br />
+
+<span class="xs">FROM THE STANDPOINT OF THEOSOPHY</span></h2>
+
+<p class="center"><span class="xs">(TRANSLATED BY W. B.)</span></p>
+
+
+<p>Present day life calls into question
+many things which man has
+inherited from his ancestors
+hence the numberless questions
+of the day, as for example: the
+Social Problem, the Woman’s
+Movement, Education and School
+Questions, Law Reform, Hygiene,
+Sanitation, and so forth. We try
+to grapple with these questions in
+manifold ways. The number of
+those who bring forward this or
+that remedy in order to solve this
+or that question, or at least to contribute
+something towards its solution,
+is immeasurably great, and<span class="pagenum" id="Page_6">6</span>
+every possible shade of opinion is
+manifested in these endeavors;
+radicalism, carrying itself with a
+revolutionary air; the moderate
+view, full of respect for existing
+things and desirous of fashioning
+out of them something new; or
+conservatism, up in arms, whenever
+old institutions and traditions
+are tampered with; and
+besides these main attitudes, there
+are all sorts of intermediary points
+of view.</p>
+
+<p>He who is able to probe deeply
+into life cannot help feeling one
+thing with regard to these phenomena—that
+the claims which are
+placed before men in our time are
+met repeatedly by inadequate
+means. Many would like to re-form
+life, without really knowing
+it from its foundations. He who
+would put forth a proposition as<span class="pagenum" id="Page_7">7</span>
+to life in the future, must not content
+himself with merely learning
+to know life superficially. He
+must probe it to its depths.</p>
+
+<p>Life is like a plant that contains
+not only that which is visible to
+the eye, but also a future condition
+concealed within its secret depths.
+He who has before him a plant
+that is just in leaf, is well aware
+that later on blossoms and fruit
+will be added to the leaf-bearing
+stem. The germs of these blossoms
+and fruit are already concealed
+within the plant. But it is impossible
+for one who merely regards
+it in its present condition to
+say how these organs will ultimately
+appear. Only he who is acquainted
+with the nature of the
+plant can do so.</p>
+
+<p>Human life also contains within
+itself the germs for its future.<span class="pagenum" id="Page_8">8</span>
+But to be able to say anything
+about this future one must penetrate
+into the hidden nature of
+man, and this, the present age,
+has no real inclination to do. It
+busies itself with the surface and
+thinks itself treading on unsafe
+ground should it advance into that
+which is hidden from external observation.
+With the plant it is
+true the matter is considerably
+simpler. We know that its like
+has often and often brought forth
+flowers and fruit. Human life
+exists but once and the flowers
+which it is to bring forth in the
+future were not previously there.
+None the less they exist in human
+life in embryo, just as much as the
+flowers of the plant which at present
+is only just bearing leaves.</p>
+
+<p>And it is possible to say something
+about this future, when one<span class="pagenum" id="Page_9">9</span>
+penetrates beneath the surface,
+into the heart of human nature.
+The different reformatory ideas of
+the present can only become really
+fruitful and practical, when they
+are the result of this deep research
+into human life.</p>
+
+<p>Theosophy is suited by its very
+nature to present a practical philosophy,
+comprehending the whole
+sphere of human life. Whether or
+not Theosophy, or that which in
+our time so often passes for it, is
+justified in putting forth such a
+claim, is not the point. The point
+concerns rather the nature of Theosophy
+and what, by means of this
+nature, it is able to accomplish.
+It ought not to be a colorless
+theory to satisfy the mere curiosity
+of knowledge, nor yet a
+medium for those men who, out of
+selfishness, would like to win for<span class="pagenum" id="Page_10">10</span>
+themselves a higher grade of evolution.
+It can contribute something
+to the most important problems
+of present day Humanity, in
+the development of its well-being.</p>
+
+<p>Of course if it acknowledges a
+mission of this kind it must expect
+to meet with all manner of opposition
+and doubt. Radicals, Moderates
+and Conservatives of all
+departments in life will surely
+raise such doubts against it. For
+at first it will be unable to please
+any one party, because its doctrines
+reach far beyond all party
+motives.</p>
+
+<p>And these doctrines have their
+roots wholly and solely in the true
+understanding of life. Only he
+who understands life will be able
+to take his lessons from life itself.
+He will draw up no capricious
+schemes, for he knows that no<span class="pagenum" id="Page_11">11</span>
+other fundamental laws of life will
+prevail in the future than such as
+prevail in the present. Theosophy
+will therefore of necessity have respect
+for the existing state of
+things. Even, should it still find
+in what is existent, very much that
+might be improved, yet it will not
+fail to perceive in the present the
+germs of the future. But it knows,
+too, that for all things nascent
+there is a growth and a development.
+Therefore the germs for a
+transformation and for a future
+growth will appear to Theosophy
+in the existing state of things. It
+invents no schemes, it only calls
+them forth from what already
+exists. But that which is so called
+forth becomes in a certain sense
+itself a scheme, for it contains
+within itself the nature of evolution.</p>
+
+<p><span class="pagenum" id="Page_12">12</span></p>
+
+<p>For this very reason the theosophical
+way of delving into the
+nature of man must yield the most
+fruitful and practical means for
+the solution of the vitally important
+questions of the present time.</p>
+
+<p>It is my purpose to apply this
+to one such question, namely that
+of education. We do not intend to
+advance any claims or pronounce
+a learned dissertation, but to portray
+simply the child nature. From
+a study of the nature of the growing
+man, the educational standpoint
+here suggested will develop
+quite naturally. But to proceed
+rightly with such a study it is
+necessary to contemplate the hidden
+nature of man in general.</p>
+
+<p>That which is cognised by the
+physical perception, that which the
+materialistic view of life considers
+to be the only important element<span class="pagenum" id="Page_13">13</span>
+in the nature of man, namely, his
+physical body, forms, according to
+spiritual research, only a part, a
+principle of human nature. This
+physical body is subject to the
+same laws of physical life, is composed
+of the same matter and
+forces, as all the rest of the so-called
+lifeless world. Theosophy,
+therefore, maintains that man possesses
+this physical aspect in common
+with the whole of the mineral
+kingdom. And it considers as
+physical body that part only in
+man which is able to mix, unite, to
+build up and to dissolve the very
+same materials, and after identical
+laws, as are also at work in the
+mineral world.</p>
+
+<p>Now besides this physical body,
+Theosophy recognizes a second element
+in the constitution of man—namely
+a vital or etheric body.<span class="pagenum" id="Page_14">14</span>
+And that there may be no cause
+for the physicist to reject the term
+etheric body we would point out
+that etheric is here used in a
+different sense from the hypothetical
+ether of physics, and it
+must be taken to mean here that
+which is about to be described.</p>
+
+<p>It has been considered for some
+time past a most unscientific proceeding
+to speak of an “etheric
+body” of this kind. At the end of
+the eighteenth and in the first half
+of the nineteenth century, it is
+true, it was not considered “unscientific.”
+It was then said that
+matter and force operating in a
+mineral could not of their own
+power form themselves into a living
+being. For this there must be
+an especial indwelling “force,”
+which was termed “vital force.”
+It was represented indeed that<span class="pagenum" id="Page_15">15</span>
+such a force operates in plants, in
+animals, and in human bodies, and
+produces the phenomena of life
+just as magnetic force in the magnet
+causes attraction. In the succeeding
+period of materialism this
+theory had been abandoned. It
+was then said that a living being
+builds itself up in the same way
+as a so-called lifeless being; no
+other forces prevail in an organism
+than those which are in the
+mineral—they only operate in a
+more complicated manner; they
+build up a more complex structure.
+At the present time, only
+the most obstinate materialists
+cling to this denial of the “vital
+force.” A number of natural
+philosophers have taught that one
+must nevertheless admit some such
+thing as a vital force of a life-principle.</p>
+
+<p><span class="pagenum" id="Page_16">16</span></p>
+
+<p>Thus the new science approaches
+in a certain sense the
+teaching of Theosophy in regard
+to the vital body. Nevertheless
+there is a considerable difference
+between the two. Science today,
+by means of intellectual observations
+founded on the facts of ordinary
+perception, has accepted
+the idea of a kind of vital force.
+But this is not the method of a
+truly spiritual research, such as
+Theosophy aims at, and from the
+results of which proceed the theosophical
+teachings. It cannot be
+pointed out too often, how Theosophy
+on this point differs from
+the current science of the day.
+The latter considers the experience
+of the senses to be the basis
+of all knowledge, and whatever is
+not built upon this basis it treats
+as unknowable. From the impressions<span class="pagenum" id="Page_17">17</span>
+of the senses it draws deductions
+and conclusions. But
+anything that goes further it puts
+aside, as being beyond the limits
+of human knowledge. To Theosophy
+such a prospect resembles
+the view of a blind man who only
+takes into consideration those
+things that he can touch, and
+what he may infer from the
+touched object by reasoning, but
+who sets aside the statements of
+those who can see as being beyond
+the faculty of human perception.
+For Theosophy shows that
+man is capable of evolution, that
+through the developing of new
+organs he may conquer for himself
+new worlds. Around the
+blind man there is color and light,
+but he cannot perceive them, because
+he does not possess the requisite
+organs. Around man, so<span class="pagenum" id="Page_18">18</span>
+Theosophy teaches, there are many
+worlds, and he can observe them,
+if only he develops the organs
+necessary for the purpose.</p>
+
+<p>Even as the blind man looks
+upon a new world as soon as he
+has undergone a successful operation,
+so can man, through the developing
+of higher organs, perceive
+worlds quite different from
+those which he observed at first
+with his ordinary senses. Now
+whether or not it is possible to
+operate on one who is bodily blind
+depends on the conditions of the
+organs; but those higher organs
+by which one may penetrate into
+the upper worlds, exist in embryo
+in every human being. Anyone
+can develop them, who has the
+patience, endurance and energy to
+make use of those methods which
+are described in my two books entitled<span class="pagenum" id="Page_19">19</span>
+“The Way of Initiation”
+and “Initiation and Its Results.”<a id="FNanchor_1_1" href="#Footnote_1_1" class="fnanchor">1</a></p>
+
+<p>Theosophy does not speak of limitations
+to man’s knowledge through
+his organism; but says, on the
+contrary, that he is surrounded by
+worlds for which he has the
+organs of perception. It indicates
+the means by which to extend
+the temporary limits. It also
+occupies itself with the investigation
+of the vital, or etheric body,
+and to what in the following may
+be called the yet higher principles
+of human nature. It admits that
+only the physical body can be accessible
+to the investigation of the
+bodily senses, and that from this
+standpoint one can at most only<span class="pagenum" id="Page_20">20</span>
+chance on something higher by a
+train of reasoning. But it gives
+information as to how one can
+open up for oneself a world in
+which these higher principles of
+human nature appear before the
+observer, just as the colors and
+light of objects appear before the
+blind-born person after his operation.
+For those who have developed
+the higher organs of perception,
+the etheric or vital body is an
+object of actual observation, and
+not a theory resulting from intellectual
+activity or a train of reasoning.</p>
+
+<p>Man has this etheric, or vital
+body, in common with the plants
+and animals. It causes the matter<span class="pagenum" id="Page_21">21</span>
+and forces of the physical body
+to form themselves into the manifestations
+of growth, of reproduction,
+of the internal motions of the
+fluids, etc. It is also the builder
+and sculptor of the physical body,
+its inhabitant and its architect.
+The physical body can therefore
+also be called an image or expression
+of this vital body. Both are
+approximately the same in man as
+regards form and size, yet they
+are by no means quite alike. But
+the etheric body in animals and
+still more in plants, differs considerably
+from the physical body
+with regard to its shape and dimension.</p>
+
+<p>The third principle of the human<span class="pagenum" id="Page_22">22</span>
+being is the so-called body of feeling,
+or astral body. It is the
+vehicle of pain and pleasure, of
+impulse, desire, passion, and so
+forth. An entity composed merely
+of a physical and an etheric body
+has nothing of all this, to which
+may be ascribed the term—sensation.
+The plant has no sensation.
+If many a learned man of our
+time concludes that plants have a
+certain power of sensation, from
+the fact that many of them respond
+to a stimulus, by movement,
+or in other ways, he merely shows
+that he does not know the essence
+of sensation. The point is, not
+whether the being in question responds
+to an outward stimulus,
+but rather whether the stimulus
+reflects itself through an inner
+experience, such as pleasure or
+pain, impulse, desire, etc. If this<span class="pagenum" id="Page_23">23</span>
+be not the standard of sensation,
+one would be justified in asserting
+that blue litmus paper has a
+sense of feeling for certain substances,
+because on coming into
+contact with them, it turns red.<a id="FNanchor_2_2" href="#Footnote_2_2" class="fnanchor">2</a></p>
+
+<p>Man has the astral body in common
+with the animal world only.
+It is thus the medium for the life
+of sensation and feeling.</p>
+
+<p>One must not fall into the error
+of certain theosophical circles and
+think that the etheric body and</p>
+<p><span class="pagenum" id="Page_24">24</span></p>
+<p>astral body consist merely of finer
+matter than that which exists in
+the physical body. For this would
+mean simply the materialisation of
+these higher principles of human
+nature. The etheric body is a form
+of living forces; it is composed of
+active forces, but not of matter—and
+the astral body or body of
+feeling is a form consisting of<span class="pagenum" id="Page_25">25</span>
+colored luminous pictures revolving
+within themselves.<a id="FNanchor_3_3" href="#Footnote_3_3" class="fnanchor">3</a></p>
+
+<p>The astral body differs in form
+and size from the physical body.
+It appears in man in the form
+of an oblong egg, in which the
+physical and the etheric bodies
+are embedded. It projects on all
+sides beyond these two like a luminous
+cloud.</p>
+
+<p>Now in the nature of man there
+is a fourth principle which he does
+not share with other earthly creatures.
+This is the vehicle of the
+human “I”. The little word “I”
+as we call it in English is a word
+that separates itself from all other
+words. He who duly reflects on</p>
+<p><span class="pagenum" id="Page_26">26</span></p>
+<p>the nature of this word, gains access
+at the same time to an understanding
+of human nature. Every
+other word may be used by all men
+in the same way to suit some corresponding
+object. Anyone can
+call a table “table,” any one can
+call a chair “chair,” but with the
+word “I” it is not so. No one
+can use it as an indication of
+some one else, for each person can
+only speak of himself as “I”.
+Never can the word “I” sound in
+my ears as a reference to myself.
+For a man in designating himself
+“I”, must name himself within
+himself. A being that can say to
+himself “I” is a world in himself.
+Those religions which are built up
+on the basis of Theosophy have
+always felt this. They have therefore
+said that with the “ego” the
+God begins to speak within—the<span class="pagenum" id="Page_27">27</span>
+God who, among lower beings, is
+manifested only from without in
+the surrounding phenomena.</p>
+
+<p>The vehicle of this lastly developed
+capacity is now “the body
+of the ego,” the fourth principle
+of the human being.<a id="FNanchor_4_4" href="#Footnote_4_4" class="fnanchor">4</a> This body
+of the ego is the vehicle of the
+higher human soul, and through
+it man is the crown of all earthly
+creation. But the ego in present
+humanity is by no means a simple
+entity. Its nature can be recognized
+when a comparison is made
+between men of different stages
+of evolution. Take for instance<span class="pagenum" id="Page_28">28</span>
+the uneducated savage and the
+average European, and compare
+these again with a lofty idealist.
+Each one of them has the faculty
+of saying to himself “I” for the
+“body of the ego” is existent in
+each of them. But the uncivilized
+savage gives way with this “I” to
+his passions, his impulses and appetites,
+almost like an animal. The
+more highly developed man allows
+himself to follow certain inclinations
+and desires, others he checks
+or suppresses. The idealist has
+formed, in addition to the original
+inclinations and passions, others
+that are higher. This is all due to
+the fact that the “ego” has been
+at work on the other principles of
+the human being. And it is precisely
+the mission of the “ego”
+to ennoble and purify the other
+principles by its own power.</p>
+<p><span class="pagenum" id="Page_29">29</span></p>
+<p>So the lower principles, under
+the influence of the “ego,” have
+become more or less changed
+within a man who has surmounted
+the conditions in which the outer
+world has placed him. Take the
+case of the man who is just raising
+himself above the level of the animal—when
+his “ego” flashes out
+he still resembles the animal with
+regard to his lower principles.
+His etheric or vital body is solely
+the medium of the living constructive
+forces of growth and
+propagation. His astral body only
+gives expression to such impulses,
+desires and passions as are
+stimulated by his outer nature.
+All the time that the man is
+struggling on through successive
+lives, or incarnations, from this
+degree of culture to an ever higher
+evolution, his ego is remodelling<span class="pagenum" id="Page_30">30</span>
+the other principles. In this way
+the astral body becomes the
+medium of purified pleasurable
+and unpleasurable sensations, refined
+desires and longings. And
+the etheric, or vital body, also
+transforms itself. It becomes the
+vehicle of habits, of permanent inclinations
+of temperament and of
+memory. A man whose ego has not
+yet influenced his vital body has
+no remembrance of the experiences
+he undergoes. He lives
+just as he has been brought up
+by Nature.</p>
+
+<p>The whole development of civilisation
+expresses itself for man
+in this working of the ego upon
+the subordinate principles. This
+working penetrates even to the
+physical body. Under the influence
+of the ego, the physiognomy,
+the gestures and movements, the<span class="pagenum" id="Page_31">31</span>
+whole appearance of the physical
+body, change.</p>
+
+<p>One can also discern how differently
+the various mediums of
+civilisation affect the individual
+principles of the human being.
+The common factors of civilisation
+influence the astral body.
+They bring to it other kinds of
+pleasure, displeasure, impulse, etc.,
+than it originally had. Absorption
+in a work of art influences the
+etheric body, for a man obtains
+through a work of art, the presentiment
+of something higher
+and nobler than that which is
+offered by the environment of the
+senses, and thus transforms his
+vital body. A powerful means for
+the purification and ennoblement
+of the etheric body is religion.
+Religious impulses have, in this
+way, their sublime mission in the<span class="pagenum" id="Page_32">32</span>
+evolution of humanity.</p>
+
+<p>That which is called conscience
+is nothing but the result of the
+work of the ego on the vital body,
+through a succession of incarnations.
+When a man perceives that
+he must not do certain things, and
+when through this perception, an
+impression is made on him, deep
+enough to communicate itself to
+his etheric body, the conscience
+begins to be formed.</p>
+
+<p>Now this work of the ego on the
+subordinate principles can either
+be one that belongs rather to the
+whole human race, or it can be
+quite individually a work of the
+single ego upon itself. In the
+first change of man, to a certain
+extent, the whole human race
+takes part; the latter must depend
+on the inner activity of the
+ego. When the ego grows strong<span class="pagenum" id="Page_33">33</span>
+enough entirely to remodel the
+astral body through its own
+strength, then that which the ego
+makes of this astral body or body
+of feeling is called the “Spirit-Self”
+(Geistesselbst)<a id="FNanchor_5_5" href="#Footnote_5_5" class="fnanchor">5</a> or as they
+say in the East, Manas. This transformation
+consists essentially in
+an imbuing, in an enriching of
+the inner being with higher ideas
+and perceptions. But the ego can
+arrive at yet higher and more intimate
+work with regard to the
+special entity of man. This
+occurs when not merely the astral<span class="pagenum" id="Page_34">34</span>
+body is enriched, but when the
+etheric or vital body becomes
+transformed. Man learns a certain
+amount in the course of life,
+and when he looks back on his
+life from any point, he is able to
+say to himself: “I have learnt
+much,” but how much less is he
+able to speak of a change of temperament
+and character, of an improvement
+or deterioration of the
+memory, during life. Learning
+affects the astral body, whilst the
+latter transformations affect the
+ethic or vital body. It would
+therefore be no inapt simile to
+compare the change of the astral
+body in life to the movement of
+the minute-hand of the clock, the
+change of the vital body to that of
+the hour-hand.</p>
+
+<p>When a man enters upon the
+higher, or so-called occult training,<span class="pagenum" id="Page_35">35</span>
+the chief thing to bear in
+mind is that he at once begins
+this latter transformation by the
+innermost might of the ego. He
+must work quite consciously and
+individually at the changing of
+habits, temperament, character,
+memory, etc. As much of this
+vital body as he works upon in
+this way becomes transformed
+into the “Life-Spirit” (Lebensgeist),
+or as the Eastern expression
+has it, into Buddhi.</p>
+
+<p>On a yet higher stage of evolution
+man attains to powers by
+which he can effect a transformation
+of his physical body (as for
+example, changing the pulse and
+the circulation of the blood). As
+much of the physical body as is
+transformed in this way, is called
+“Spirit-Man” (Geistesmensch)—Atma.</p>
+
+<p><span class="pagenum" id="Page_36">36</span></p>
+
+<p>The changes which are effected
+in the lower principles by man,
+not as an individual, but rather as
+a whole group of the human race,
+or a part of it, such as a nation,
+a tribe, or a family—have in
+Theosophy, the following names.
+The astral body, or body of feeling,
+when transformed by the ego is
+called the emotional soul; the
+transformed etheric body becomes
+the rational soul, and the transformed
+physical body, the self-conscious
+soul. But it is not to
+be supposed that the transformation
+of these three principles takes
+place successively. It takes place
+in all three bodies simultaneously,
+from the moment when the ego
+flashes out. Indeed the work of
+the ego is not generally speaking
+perceptible until a part of the
+self-conscious soul is formed.</p>
+
+<p><span class="pagenum" id="Page_37">37</span></p>
+
+<p>It is seen from the foregoing
+paragraph that there are four
+principles in the Being of Man:
+the physical body, the etheric or
+vital body, the astral or body of
+feeling and the ego-body;—the
+emotional soul, the rational soul,
+the self-conscious soul—and indeed
+the yet higher principles of
+human nature also,—the Spirit-Self
+(Manas), the Life-Spirit
+(Buddhi), the Spirit-Man (Atma)
+appear as the products of the
+transformation of these four principles.
+In speaking about the
+sources of our human capacities,
+only these four principles can be
+taken into account.</p>
+
+<p>As a teacher works upon these
+four principles of the human constitution,
+one must, in order to
+work in the right way, penetrate
+into the nature of these divisions<span class="pagenum" id="Page_38">38</span>
+of man. Now it must by no means
+be imagined that these parts develop
+themselves in man in such a
+way that at any one moment of
+his life—say at his birth—they
+are all equally advanced. On the
+contrary their development takes
+place at the various life-periods
+in a different way. And the right
+foundations for education and instruction
+depend on the knowledge
+of this law of the evolution of
+human nature.</p>
+
+<p>Before physical birth the nascent
+human being is enclosed on all
+sides by an alien physical body.
+It does not come into contact independently
+with the outward
+physical world. The physical
+body of the mother forms its environment.
+This body alone can
+influence the maturing fœtus.
+Physical birth consists precisely<span class="pagenum" id="Page_39">39</span>
+in the fact that the physical body
+of the mother releases the child,
+thereby causing the surroundings
+of the physical world to influence
+him immediately. The senses open
+themselves to the outward world,
+and this latter is thereby able to
+exercise those influences over the
+child which were previously exercised
+by the physical body of the
+mother.</p>
+
+<p>For a spiritual comprehension
+of the world such as is represented
+by Theosophy, the physical
+body is then actually born, but not
+yet the etheric or vital body. As
+the child until the moment of its
+birth is surrounded by the physical
+body of the mother, so too until
+the time of his second teeth, about
+the age of seven, is he surrounded
+by an etheric and an astral covering.
+Not until the time of the<span class="pagenum" id="Page_40">40</span>
+change of teeth does the etheric
+covering release the etheric body.
+Then until the time of puberty
+there still remains an astral covering.<a id="FNanchor_6_6" href="#Footnote_6_6" class="fnanchor">6</a>
+At this period the astral
+or desire body also becomes free
+on all sides, as did the physical
+body at the time of the physical
+birth and the etheric body at the
+time of the second teeth.</p>
+
+<p>Thus then, Theosophy must<span class="pagenum" id="Page_41">41</span>
+speak of three births of man. Certain
+impressions, which are intended
+to reach the etheric body
+can reach it as little, up to the
+time of the second teeth, as the
+light and air of the physical world
+can reach the physical body while
+it remains in the womb of the
+mother.</p>
+
+<p>Before the coming of the second
+teeth the free vital body is not at<span class="pagenum" id="Page_42">42</span>
+work. As the physical body, whilst
+in the womb of the mother, receives
+powers which are not its
+own, and within that protective
+covering gradually develops its
+own, so is this also the case with
+these later powers of growth, until
+the time of the second teeth. Only
+at this period does the etheric
+body perfect its own powers in
+conjunction with the inherited and
+alien ones. During this time, while<span class="pagenum" id="Page_43">43</span>
+the etheric body is freeing itself,
+the physical body is already independent.
+The etheric body which
+is gradually freeing itself, perfects
+that which it has to give to the
+physical body. And the final point
+of this work is the child’s own
+teeth, which come in the place of
+those he has inherited. They are
+the densest things embedded in the
+physical body and therefore at
+this period appear last.</p>
+
+<p>After this period, the child’s
+own etheric body takes care of
+its growth alone. Only the latter
+still remains under the influence
+of an enveloped astral body. As
+soon as the astral body becomes
+free as well, a period is terminated
+for the etheric body. This
+termination takes place at the time
+of puberty. The reproductive
+organs become independent, because<span class="pagenum" id="Page_44">44</span>
+from henceforth the free
+astral body does not work inwardly,
+but openly encounters the
+external world.</p>
+
+<p>As one is not able to let the
+influences of the outward world
+affect the child physically before
+it is born, so those powers (which
+are the same to him as the impressions
+of the physical surroundings
+to the physical body)
+should not be allowed to affect
+the etheric body before the time
+of the second teeth. And
+the corresponding influences upon
+the astral body ought only to be
+brought into play at the time of
+puberty.</p>
+
+<p>Common phrases, such as, “the
+harmonious training of all the
+powers and talents,” and the
+like cannot form the foundation
+for a true system of education,<span class="pagenum" id="Page_45">45</span>
+for this can only be built upon a
+genuine knowledge of the human
+being. We do not mean to affirm
+that the above-mentioned phrases
+are incorrect, but only that they
+are as valueless as if one were to
+say with regard to a machine, that
+all its parts must be brought into
+harmonious working order. Only
+he who approaches it, not with
+mere phrases, but with a real
+knowledge of the particular kind
+of machine, can handle it. This
+applies also to the art of education,
+to the knowledge of the principles
+in a human being and of
+their individual developments; one
+must know which part of the human
+being should be influenced at
+a certain time of life, and how to
+bring such influences to bear upon
+him in a suitable manner. There
+is indeed no doubt that a really<span class="pagenum" id="Page_46">46</span>
+intelligent system of education,
+such as is outlined in these pages,
+can make its way but slowly. This
+is due to the manner of viewing
+things in our day, wherein the
+facts of the spiritual world will
+still be considered for a long time
+as merely the overflow of a mad
+fantasy, while common-place and
+entirely superficial phrases will
+be regarded as the result of a
+really practical way of thinking.
+We shall here proceed to give a
+free outline of what will be considered
+by many at the present
+time a mere mirage of the fancy,
+but which will in time come to be
+an accepted fact.</p>
+
+<p>At physical birth, the physical
+human body is exposed to the
+physical environment of the external
+world, whilst previously it
+was encircled by the protective<span class="pagenum" id="Page_47">47</span>
+body of the mother. That which
+the forces and fluids of the
+mother’s body did to it previously
+must now be done by the
+forces and elements of the outer
+physical world. Up to the time of
+the second teething, at the age of
+seven, the human body has a mission
+to perform for itself, which
+is essentially different from the
+missions of all the other life-epochs.
+The physical organs must
+form themselves into certain
+shapes during this time; then
+structural proportions must take
+definite directions and tendencies.
+Later on growth takes place, but
+this growth in all future time proceeds
+on the bases of the shapes
+which were in process of formation
+until the time mentioned. If
+normal shapes have been forming
+themselves, normal shapes will<span class="pagenum" id="Page_48">48</span>
+afterwards grow, and conversely
+from abnormal bases will proceed
+abnormal results. One cannot
+make amends in all the succeeding
+years for that which, as guardian,
+one has neglected during the first
+seven years. As the right environment
+for the physical human body
+is provided by Nature, before
+birth, so after birth it is the
+duty of the guardian to provide
+it. Only this correct physical
+environment influences the
+child in such a way that his
+physical organs mould themselves
+into the normal forms.</p>
+
+<p>There are two magic words
+which epitomise the relation
+which is formed between the child
+and its environment. These are:
+Imitation and Example. Aristotle,
+the Greek philosopher,
+called man the most imitative of<span class="pagenum" id="Page_49">49</span>
+animals, and for no other period
+of life is this more applicable than
+for the age of childhood up to
+the time of the second teething.
+The child imitates whatever takes
+place in its physical environment,
+and in the imitation his physical
+organs mould themselves into the
+forms which then remain to them.
+The term physical environment is
+to be taken in the widest sense
+imaginable. To it belongs not only
+that which takes place materially
+round the child, but everything
+that is enacted in his surroundings,
+everything that may be observed
+by his senses, everything
+that from all points of physical
+space can influence his spiritual
+forces. To it also belong all
+actions, moral or immoral, sensible
+or foolish, that the child may
+see.</p>
+
+<p><span class="pagenum" id="Page_50">50</span></p>
+
+<p>It is not by moral texts, nor
+by rational precepts, but by
+what is done visibly before the
+child by the grown-up people
+around him, that he is influenced
+in the manner indicated. Instruction
+produces effects only upon
+the etheric body, not upon the
+physical, and up to the age of
+seven the etheric body is surrounded
+by a protective etheric
+shell, just as the physical body
+until physical birth is surrounded
+by the body of the mother. That
+which ought to be developed in
+this etheric body in the way of
+ideas, habits, memory, etc., before
+the age of seven, must develop itself
+“spontaneously,” in the same
+way as the eyes and ears develop
+themselves in the womb of the
+mother without the influence of
+the external light. It is written in<span class="pagenum" id="Page_51">51</span>
+an excellent educational book, Jean
+Paul’s <cite>Levana</cite> or <cite>Pedagogics</cite>, that
+a world-traveller learns more from
+his nurse in his early years than
+in all of his travels put together.
+This is undoubtedly true, but the
+child does not learn by instruction,
+but by imitation. And his
+physical organs form themselves
+through the influence of his physical
+surroundings. A healthy
+vision is formed when the right
+colors and conditions of light are
+brought into the child’s environment,
+and the physical foundations
+for a healthy moral nature
+are formed in the brain and in the
+circulation of the blood, when the
+child sees moral things in his environment.
+When the child, up to
+the age of seven, sees only foolish
+actions taking place around him,
+his brain assumes such forms as<span class="pagenum" id="Page_52">52</span>
+to make him also, in later life,
+capable only of foolishness.</p>
+
+<p>As the muscles of the hand grow
+strong and powerful when they do
+work suitable for them, so the
+brain and the other organs of the
+physical human body will be directed
+towards the right path, if
+they receive the right impressions
+from their environment. An example
+will best illustrate the point
+in question. A doll can be made
+out of an old piece of cloth, by
+making two corners serve for arms,
+two for legs and a knot for the
+head, with the eyes, nose and
+mouth painted in ink—or a so-called
+“beautiful” doll can be
+bought with real hair and painted
+cheeks, and given to the child.
+The latter, it is hardly necessary
+to say, is really horrible, and is
+calculated to ruin the child’s<span class="pagenum" id="Page_53">53</span>
+sound aesthetic taste for life.
+Here the question of education is
+quite a different one. If the child
+has the rag-doll to look at, it has
+to complete out of its own imagination
+the impression of a human
+being which the doll is intended to
+convey. This work of the imagination
+helps to build up the
+forms of the brain, so that it
+opens up as the muscles of the
+hand expand 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 it
+were, stunted and dried up, instead
+of expanding itself. If
+people could look into the brain
+after the manner of the occultist
+and see it building itself up into
+forms, they would certainly only
+give their children that kind of<span class="pagenum" id="Page_54">54</span>
+plaything which is really able to
+stimulate the creative powers of
+the brain. All toys that are only
+composed of dead mathematical
+forms have a desolating and deadening
+effect on the child’s formative
+powers, whilst on the other
+hand everything that stimulates
+the perception of something living
+tends to influence in the right direction.
+Our materialistic age
+produces but few good toys—such
+for instance as that in which two
+movable pieces of wood are made
+to represent two smiths facing one
+another and hammering at some
+object. Such things may still be
+bought in the country. Very good
+also are those picture books in
+which the figures are made to be
+pulled by strings, thus enabling
+the child to transform the dead
+picture into a representation of<span class="pagenum" id="Page_55">55</span>
+action. All this produces an inner
+activity of the organs, and out of
+this activity the right form of the
+organs builds itself up.</p>
+
+<p>Of course these things can only
+just be indicated here, but in the
+future occult science will be called
+upon to point out that which in
+each particular case is necessary,
+and this it is able to do. For it
+is not an empty abstraction, but a
+body of vital facts quite able to
+furnish the guiding-lines for practical
+matters.</p>
+
+<p>One or two further examples
+will serve as illustrations. According
+to occult science a so-called
+nervous excitable child
+should be treated differently from
+a lethargic and inactive one, with
+regard to its surroundings. Everything
+must be taken into consideration,
+from the color of the<span class="pagenum" id="Page_56">56</span>
+room and the various objects by
+which the child is generally surrounded,
+to the color of the
+clothes in which it is dressed.
+One may often do the wrong
+thing, unless willing to be guided
+by occult science, for a materialistic
+tendency will in many cases
+hit on just the opposite of what is
+right. An excitable child should
+be clothed and surrounded with
+red or reddish-yellow colors, whilst
+for the opposite type of child,
+blue or bluish-green should be
+selected. For, in accordance with
+the color used outwardly is the
+complementary color produced inwardly.
+Thus, for instance, green
+is produced by red; orange-yellow
+by blue, and of this one may easily
+be convinced by looking for a time
+on a spot of a particular color
+and then quickly directing the<span class="pagenum" id="Page_57">57</span>
+eyes to a white surface. This
+complementary color is produced
+by the physical organs of the child,
+and in turn reacts upon the corresponding
+organic structures
+necessary to the child. Red in
+the environment of an excitable
+child produces inwardly the green
+complementary picture. The activity
+thus produced by the sensation
+of green has a calming effect
+and the organs take upon themselves
+the tendency to composure.</p>
+
+<p>One rule must invariably be
+taken into consideration at this
+period of life—that the physical
+body has to create for itself the
+standard of what is suitable to
+it. It does this through the corresponding
+development of desire.
+Generally speaking it may be said
+that the healthy physical body desires
+only what is good for it.<span class="pagenum" id="Page_58">58</span>
+And as long as it is a question
+only of the physical body of the
+growing child, 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
+the physical forms of the organs,
+in the best way.</p>
+
+<p>A very great error may be committed
+in this direction by not
+placing the child in the suitable
+physical conditions with regard
+to its environment. This can especially
+be the case with regard
+to the instinct of nourishment.
+The child can be overfed with
+things that make him completely
+lose healthy instincts of nourishment,
+whilst through correct feeding
+they can be preserved for him
+so fully, that he will ask (even to
+a glass of water) for that which<span class="pagenum" id="Page_59">59</span>
+under given circumstances is good
+for him, and will refuse anything
+that may be harmful. When
+occult science is called upon to
+construct a system of education,
+it will be able to specify, even to
+the particular articles of nourishment
+and table luxuries, all that
+has here to be considered. For
+it is a practical teaching, applicable
+to life, and no mere colorless
+theory—as indeed one might suppose,
+from the mistakes of many
+Theosophists of today.</p>
+
+<p>Among the forces therefore
+which affect the physical organs
+by moulding them, must be included
+an element of joy with
+and amid the surroundings. Let
+the guardian be cheerful of countenance,
+and above all things let
+there be true and not artificial
+love—a love that flowing warmly<span class="pagenum" id="Page_60">60</span>
+through the physical environment,
+as it were, incubates, in the true
+sense of the word, the forms of
+the physical organs.</p>
+
+<p>When within such an atmosphere
+of love, the imitation of
+healthy models is possible, the
+child is in his right element.
+Special attention should therefore
+be given that nothing may happen
+in the child’s environment that
+he should not imitate. Nothing
+should be done that would necessitate
+saying to the child “You
+must not do that.” Of the way
+in which the child tries to imitate,
+one may be convinced by observing
+how it can copy written
+letters long before it can understand
+them. It is indeed an advisable
+thing for the child to copy
+the written characters first, and then
+later to learn their meaning. For<span class="pagenum" id="Page_61">61</span>
+imitation belongs to the developing
+stage of the physical body,
+whilst the mind responds to the
+etheric body, and this latter ought
+only to be influenced after the
+time of the second teeth, when its
+outer etheric covering is gone.
+Especially should the learning of
+speech by means of imitation take
+place in these years. For <em>by
+hearing</em> the child best learns to
+speak. All rules and artificial
+teaching can do no good at all.</p>
+
+<p>In the early years of childhood
+it is especially important that
+such means of education as, for
+instance, songs for children should
+make as beautiful a rhythmic impression
+on the senses as possible.
+The importance lies in the
+beautiful sound rather than in the
+sense. The more invigorating the
+effect which anything can have<span class="pagenum" id="Page_62">62</span>
+upon the eye and ear, the better
+it is. The power of building up
+the organs which lies in dancing
+movements when put to a musical
+rhythm, for example, must not be
+under-estimated.</p>
+
+<p>With the change of teeth the
+etheric body throws off its outer
+covering, and then the time begins
+in which the training of the etheric
+body may be carried on from
+without. One must be clear as to
+what it is that can influence the
+etheric body in this 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 the etheric body by
+pictures, by example, by regulated
+guidance of the imagination.<span class="pagenum" id="Page_63">63</span>
+Just as the child, until it has
+reached the age of seven, ought to
+be given a physical model which it
+can imitate, so too, in the environment
+of the developing child, between
+the period of the second
+teeth and that of puberty, everything
+should be brought into play
+that possesses an inner sense and
+value upon which the child may
+direct his attention. All that conduces
+to thought, all that works
+through image and parable, has
+now its rightful place.</p>
+
+<p>The etheric body develops its
+power when a well regulated imagination
+is directed upon that
+which it can unravel or extract
+for its guidance from living images
+and parables, or from such as are
+addressed to the spirit. It is <em>concrete</em>
+and not <em>abstract</em> ideas that
+can rightly influence the growing<span class="pagenum" id="Page_64">64</span>
+body—ideas that are spiritually
+rather than materially concrete.
+A spiritual standpoint is the right
+means of education during these
+years. It is therefore of paramount
+importance that the youth
+at this period has around him in
+his guardians themselves personalities
+through whose points of
+view the desirable intellectual and
+moral powers may be awakened
+in him.</p>
+
+<p>As “imitation” and “example”
+are the magic words for the training
+of children in their early
+years, so for the years now in
+question the corresponding words
+are “hero-worship” and “authority.”
+Natural and not forced authority
+must supply the immediate
+spiritual standpoint, with the
+help of which the youth forms for
+himself conscience, habits and inclinations,<span class="pagenum" id="Page_65">65</span>
+brings his temperament
+into regulated paths, and
+wins his own outlook on this
+world. The beautiful words of
+the poet: “Everyone must choose
+his own hero, in whose steps he
+may find the way to Olympus,”
+are of special value with regard
+to this epoch of life.</p>
+
+<p>Veneration and reverence are
+powers that assist the etheric body
+to grow in the right way. And
+he to whom it is impossible, during
+this period, to look up to anyone
+with unlimited reverence, will
+have to suffer on that account for
+the rest of his life. When this
+veneration is missing, the vital
+forces of the etheric body are
+checked. Picture to yourself the
+following in its effect on the
+youthful disposition: a boy of
+eight years of age is told of a<span class="pagenum" id="Page_66">66</span>
+person highly esteemed. All that
+he hears about him fills him with
+holy awe. The day draws near
+on which he is to see this honored
+person for the first time. A profound
+reverence overcomes him
+when he hears the bell-ring at the
+door, behind which the object of
+his veneration is to become visible.
+The beautiful feelings which
+are produced by such an experience,
+belong to the lasting acquisitions
+of life. And <em>that</em> man
+is fortunate, who not only during
+the happy moments of life, but
+continuously, is able to look up to
+his teachers and instructors as to
+his natural authorities.</p>
+
+<p>To these living authorities, to
+these embodiments of moral and
+intellectual power, must be added
+the authorities perceived of the
+spirit. The grand examples of<span class="pagenum" id="Page_67">67</span>
+history, the tales of model men
+and women, must fix the conscience
+and the intellectual tendency—and
+not abstract moral
+truths, which can only do their
+right work, when, at the age of
+puberty, the astral body is freed
+from its astral covering.</p>
+
+<p>One ought especially to guide
+the teaching of history into
+courses determined by such points
+of view. Before the time of the
+second teeth, the stories, fairy
+tales, etc., which are told to the
+child, can only have for their aim,
+joy, recreation, and pleasure.</p>
+
+<p>After this time it will be necessary
+to use forethought concerning
+the matter that is to be related,
+so that pictures of life, such
+as he can beneficially emulate,
+may be set before the soul of the
+young person. It must not be<span class="pagenum" id="Page_68">68</span>
+overlooked that bad habits can be
+ousted by pictures correspondingly
+repulsive. Warnings against
+such bad habits and tendencies
+are at best of little avail, but if
+one were to let the living picture
+of a bad man affect the youthful
+imagination, explaining the result
+to which the tendency in question
+leads, one would do much toward
+its extermination.</p>
+
+<p>One thing to bear always in
+mind is, that it is not abstract
+representations that influence the
+developing etheric body, but living
+pictures in their spiritual
+clearness, and, of course, these
+latter must be applied with the
+utmost tact, for otherwise the opposite
+to what is desired will be
+the result. In the matter of
+stories it is always a question of
+the way in which they are told.<span class="pagenum" id="Page_69">69</span>
+The verbal narration of a tale can
+therefore not be successfully replaced
+by a reading of it.</p>
+
+<p>During the time between the
+second teeth and puberty, the
+spiritually pictorial, or, as one
+might also call it, the symbolical
+representation, ought to be considered
+in yet another way. It is
+necessary that the young person
+should learn to know the secrets
+of nature, the laws of life, as far
+as possible through symbols and
+not by the means of dry and intellectual
+ideas. Allegories about
+the spiritual relation of things
+ought so to reach the soul that
+the law and order of existence
+underlying the allegories is rather
+perceived and divined, than grasped
+by the means of intellectual ideas.
+The saying that “all things transient
+are only symbols” ought<span class="pagenum" id="Page_70">70</span>
+to form an all-important motto
+for the education during this
+period. It is very important for
+a person to receive the secrets
+of nature in allegories before
+they appear to his soul in the
+form of natural laws, etc. An
+example will make this clear.
+Supposing one wished to speak to
+a young person of the immortality
+of the soul, of its going forth
+from the body, one might as an
+instance make the comparison of
+the butterfly emerging from the
+chrysalis. As the butterfly comes
+forth from the chrysalis, so the
+soul comes forth from the shell
+of the body after death. No one
+who has not previously received
+them by means of some such
+image, will adequately grasp the
+right facts in the abstract ideas.
+For by such a simile one speaks<span class="pagenum" id="Page_71">71</span>
+not only to the intellect, but also
+to the sensations and feelings, to
+the whole soul. The youth having
+gone through all this, approaches
+the matter in quite a different attitude
+of mind when it is given to
+him later in intellectual conceptions.
+Indeed the man who cannot
+first approach the riddle of
+existence with this feeling is much
+to be pitied. It is necessary that
+the teacher should have similes at
+his disposal for all natural laws
+and secrets of the world.</p>
+
+<p>In this matter it is quite clear
+what an enriching effect occult
+science must have upon practical
+life. Any one constructing from
+a materialistic and intellectual
+mode of representation, similes
+for himself and then propounding
+them to young people, will usually
+make but little impression upon<span class="pagenum" id="Page_72">72</span>
+them. For such a person ought first
+to puzzle out the similes himself
+with all his mental capacities.
+Those similes which one has not
+first applied for oneself, do not
+have a convincing effect on those
+to whom they are imparted. When
+one talks to somebody in parables,
+then he is not only influenced by
+what one says or shows, but there
+passes a fine spiritual stream
+from the speaker to the hearer.
+Unless the speaker himself has an
+ardent feeling of belief in his
+similes, he will make no impression
+on the one to whom he gives
+them. In order to create a right
+influence, one must believe in one’s
+similes oneself as if in realities;
+and that can only be done when
+one possesses the mystical tendency,
+and when the similes themselves
+are born of occult science.<span class="pagenum" id="Page_73">73</span>
+The real occultist does not need
+to worry about the above-mentioned
+simile of the soul going
+forth from the body, because for
+him it is a truth. To him the
+butterfly evolving from the chrysalis
+represents the same experience
+on a lower stage of nature’s
+existence as the going forth of
+the soul from the body at a higher
+stage development. He believes
+in it with all his might, and this
+belief flows forth as if in invisible
+streams from the speaker to the
+listener, and inspires conviction.
+Direct life-streams then flow forth
+from teacher to pupil. But for
+this end it is necessary for the
+teacher to draw from the full
+source of occult science; it is
+necessary that his word and all
+that goes forth from him, should
+be clothed with feeling, warmth<span class="pagenum" id="Page_74">74</span>
+and glowing emotion from the true
+occult view of life. For this reveals
+a magnificent perspective
+of the whole subject of education.
+Once the latter allows itself
+to be enriched from the life
+source of occult science, it will
+itself become permeated with a
+profound vitality. It will give
+up groping in the dark, so common
+in this particular domain of
+thought. All educational methods,
+all educational sciences, that do
+not continually receive a supply
+of fresh sap from such roots, are
+dried up and dead. For all world-secrets
+occult science has fitting
+similes, similes not rising from
+the mind of man but drawn from
+the essence of things, having
+been laid down as a basis by the
+forces of the world at their creation.
+Occult science must therefore<span class="pagenum" id="Page_75">75</span>
+be the basis for any system
+of education.</p>
+
+<hr class="tb" />
+
+<p>A power of the soul to which
+particular attention ought to be
+given at this period of development
+is that of memory. For the
+cultivation of the memory is connected
+with the transformation
+of the etheric body. This has its
+effect in the fact that precisely
+during the time between the coming
+of the second teeth and that
+of puberty it becomes free, so that
+this is also the period in which
+the further development of the
+memory should be looked after
+from outside. The memory will
+be permanently of less value to
+the person in question than it
+might have been, if at this period
+what is necessary to it is neglected.
+That which has thus been<span class="pagenum" id="Page_76">76</span>
+neglected cannot afterwards be
+retrieved.</p>
+
+<p>An intellectual and materialistic
+way of thinking is liable to
+bring about many mistakes in this
+direction. A system of education
+arising from this way of thinking
+is easily prejudiced against that
+which is acquired merely by the
+memory. It will not tire at times
+of directing itself with the greatest
+ardor against the mere training
+of the memory, and rather
+makes use of the most ingenious
+methods that the young person
+may not mechanically absorb what
+he does not really understand.
+An opinion merely intellectual
+and materialistic is so easily persuaded
+that there is no means of
+penetrating into things except by
+abstract ideas; it is only with
+difficulty that thinkers of this<span class="pagenum" id="Page_77">77</span>
+kind come to the conclusion that
+the other subjective powers are
+at least just as necessary to the
+comprehension of things, as the
+intellect itself. It is not merely a
+figure of speech to say that one
+can understand just as well with
+the feelings, the emotions, the
+mind, as with the intellect. Ideas
+are only one of the means by
+which to understand the things
+of this world, and only to materialists
+do they appear the only
+means. There are, of course,
+many people who do not imagine
+that they are materialists, but
+who nevertheless consider an intellectual
+conception to be the only
+means of comprehension. Such
+men profess perhaps to hold an
+idealistic, perhaps even a spiritual
+conception of the world and
+life. But the attitude of their<span class="pagenum" id="Page_78">78</span>
+souls toward both is materialistic.
+For the intellect is, as a matter
+of fact, the soul’s instrument for
+the comprehension of material
+things.</p>
+
+<p>And here, concerning the deeper
+foundations of the understanding,
+let us quote from that excellent
+educational book, by Jean
+Paul already mentioned—a work
+containing generally golden ideas
+concerning education and deserving
+of much more consideration
+than at present it receives. It is
+of much more value to the guardian
+than many of the writings
+on these lines that enjoy the highest
+repute. The passage under
+consideration runs thus:</p>
+
+<p>“Do not be afraid of unintelligibility,
+even if it be of whole
+sentences; your look and the manner
+of your expression, added to<span class="pagenum" id="Page_79">79</span>
+the eager desire to understand,
+elucidates the one half, and with
+this, and in due time, the other half
+also. For with children, as with the
+Chinese and with men of the world,
+the manner of pronunciation is half
+the language. Bear in mind, that
+they understand their language as
+well as we understand Greek or any
+other foreign tongue before learning
+to speak it. Trust to the deciphering
+of time and to association.
+A child of five years of age
+understands indeed the words
+“yet,” “truly,” “on the contrary,”
+“of course”; but for a definition of
+them one must go not to the child,
+but to the father! The little word
+“but” reveals a small philosopher.
+If the eight-year-old child with his
+growing power of speech is understood
+by a child of three, why should
+you then confine your language to<span class="pagenum" id="Page_80">80</span>
+his babbling? Always speak several
+years in advance (for in books
+genius speaks to us centuries in
+advance); with the child of a year,
+speak as if it were two, with the
+child of two as if it were six, for
+the difference of growth may diminish
+in inverse proportion to the
+years. Generally speaking, all
+learning is apt to be too much ascribed
+to the credit of the teacher—therefore
+the teacher ought to bear
+in mind that the child possesses
+half his world, namely, the spiritual
+(such as his moral and metaphysical
+ideas), already complete and taught
+within himself, and that therefore a
+language composed only of concrete
+images can never impart
+spiritual ideas, but can only light
+them up. The joy and assurance
+used in speaking to children ought
+to be given as if the assurance and<span class="pagenum" id="Page_81">81</span>
+joy came from themselves. We can
+learn speech from them, just as we
+teach them by means of speech; by
+means of bold and yet correct word-painting,
+such as for instance I
+have heard spoken by children of
+three and four years of age: ‘leg-fish’
+for otter; ‘pig-iron’ for the
+fork used in eating bacon; ‘the air-mouse’
+(unquestionably superior
+to our word ‘bat’) and so on.”</p>
+
+<p>It is true that this passage refers
+to the understanding (before
+the intellectual comprehension) as
+exercised in another sphere than
+that of which we are now speaking,
+but for this also, the words
+of Jean Paul have an important
+meaning. Just as the child receives
+into his soul’s organism the
+construction of speech, without
+making use of the laws of grammatical
+structure with intellectual<span class="pagenum" id="Page_82">82</span>
+comprehension, so too, for the cultivation
+of his memory, the youth
+ought to learn things of which he
+will not until later acquire an
+actual understanding. That which
+has been acquired in this period
+of life, at first in a purely mechanical
+way, is best put into
+ideas, afterwards, just as one
+learns more easily the rules of a
+language when one can already
+speak it. All the talk of work
+learned by rote and not understood
+is nothing more than a materialistic
+prejudice. For instance, the
+youth needs only to acquire by a
+few examples the most necessary
+rules of multiplication, for which
+the fingers are far better suited
+than an abacus, and then to
+learn fully, by rote, the multiplication
+table. If one so proceeds,
+one takes into account the nature<span class="pagenum" id="Page_83">83</span>
+of the growing child. But a mistake
+may be made with regard to
+this, if, during the time that the
+memory is forming itself, too
+much is demanded of the intellect.
+The intellect being a power of the
+soul, and only born at the time of
+puberty, ought not to receive an
+outward influence before this
+period. Until the time of puberty,
+the youth should assimilate into
+the memory treasures over which
+mankind has meditated; later on
+it is time to permeate with ideas
+that which has been impressed
+upon his memory. A man ought
+therefore not to retain merely
+what he has understood, but he
+ought now to understand the
+things that he knows; that is to
+say, the things of which he has
+already taken possession by means
+of the memory, just as the child<span class="pagenum" id="Page_84">84</span>
+does, when learning to speak.
+This applies to a wider sphere.
+At first, assimilation of historical
+events by mere rote, then comprehension
+of the same by means of
+ideas. At first, a good impression
+upon the memory of geographical
+data, then an understanding of
+the relationship of each thing with
+the rest, etc. In certain respects
+all comprehension through ideas
+should be done by means of the
+stored treasures of the memory.
+The more the youth already knows
+through the memory before he
+comes to comprehension, the better
+it is. It is hardly necessary
+to explain that all this applies only
+to the period, of which we are
+speaking, and not to any later
+period. If one learns a subject in
+later life, either by going over
+it again, or in any other way, the<span class="pagenum" id="Page_85">85</span>
+opposite process to that here described
+might be correct and desirable,
+although even then a great
+deal depends upon the particular
+spiritual nature of the student.
+But at the time of life of which
+we have already spoken the spirit
+must not be parched by being
+overcrowded with intellectual
+ideas.</p>
+
+<p>It is also true that teaching by
+mere sense-objects, if carried too
+far, is the result of a materialistic
+view of life. At this age every
+idea must be spiritualised. One
+ought not, for instance, to be satisfied
+with merely producing a
+sense-impression of a plant, a
+grain of seed, or a blossom.
+Everything should seem as an allegory
+of the spiritual. A grain of
+seed is, in truth, not merely what
+it appears to the eye. Invisibly<span class="pagenum" id="Page_86">86</span>
+the whole new plant inhabits it,
+and that such a thing is more than
+what the sense perceives, must
+be absolutely realised with the perception,
+the imagination, and the
+feelings. The mysterious presence
+of latent existence must really be
+felt. Nor can it be objected that
+such a proceeding would weaken
+the perception of pure sense; on
+the contrary, by a persistent adherence
+to sense perceptions alone,
+Truth itself would be the loser.
+For the complete reality of a thing
+exists in Spirit and in Matter,
+and accurate observations can be
+no less carefully carried out if one
+brings to the study not only the
+physical senses, but also the spiritual
+faculties. If people could only
+perceive, as the Occultist is able
+to, how both body and soul are
+spoiled by mere object-teaching,<span class="pagenum" id="Page_87">87</span>
+they would not then lay so much
+stress upon it. Of what value is
+it from the highest point of view,
+if young people are shown all
+kinds of physical experiments in
+the mineral, vegetable and animal
+worlds, if with such a study
+one does not suggest the application
+of the sense allegory to the
+feeling of spiritual mystery? Certainly
+a materialistic mind will
+not be able to make anything of
+what has here been said, and of
+that the Occultist is only too conscious.
+Yet it is also clear to
+him that a really practical method
+of education can never proceed
+from the materialistic mind. So
+practical does such a mind imagine
+itself, and yet so unpractical
+is it in reality, when it is a
+matter of considering life vitally.
+Opposed to the true reality, materialistic<span class="pagenum" id="Page_88">88</span>
+opinions seem only fantastic,
+while to the materialist, the
+interpretations of occult science
+must, of necessity, appear equally
+fantastic. Doubtless, too, there
+will remain many obstacles which
+must be overcome before the fundamental
+teachings of occult science,
+arising from life itself, will
+permeate the art of education.
+But that is to be expected, for at
+present these truths are strange
+to many; nevertheless, if they be
+really the truth, they will incorporate
+themselves into all culture.</p>
+
+<p>Only through the sure conviction
+that they are the only educational
+means by which to work
+upon young people, can the teacher
+always find the right way to deal
+correctly with each individual
+case. Thus, he must know how
+the individual powers of the soul<span class="pagenum" id="Page_89">89</span>
+—such as thinking, feeling and
+willing—ought to be treated, and
+how their development may react
+upon the etheric body; while this
+itself, between the period when the
+second teeth appear and that of
+puberty, can be perfectly moulded
+by outside influences.</p>
+
+<p>The foundations for the development
+of a healthy and powerful
+will can be laid by the right management,
+during the first seven
+years, of those fundamental principles
+of education which have
+already been considered. For
+such a will must have for its support
+the fully developed form of
+the physical body. From the
+period of the second teething it
+begins to be a matter of making
+the etheric body, which is now developing,
+supply those powers to
+the physical body by which it can<span class="pagenum" id="Page_90">90</span>
+solidify its form and make itself
+firm. That which makes the most
+vivid impression upon the etheric
+body also reacts most forcibly
+upon the strengthening of the
+physical. And the strongest impulses
+are evoked in the etheric
+body through those perceptions
+and ideas by which a person feels
+and experiences his own relation
+to the everlasting Universe, that
+is to say, through religious experiences.
+The will, and along with it,
+the character, of a person will
+never develop healthily if he cannot
+experience at this epoch of
+life, profound religious impulses.
+The result of the uniform organisation
+of the will is that the person
+feels himself to be an organic
+fragment of the whole world. If
+the person does not feel himself to
+be indissolubly connected with a<span class="pagenum" id="Page_91">91</span>
+Supreme Spirit, then must the will
+and character remain unstable,
+discordant and unhealthy.</p>
+
+<p>The emotional nature is developed
+in the right direction by
+means of the allegories and sense-pictures
+already described, and especially
+by all which, whether from
+history or from other sources,
+presents to us the figures of persons
+with character. An absorption
+in the mysteries and beauties
+of Nature is also of importance in
+the upbuilding of the emotional
+world. And here it is particularly
+well to consider the culture of the
+sense of beauty, and the awakening
+of the feeling for what is artistic.
+Music should supply that
+rhythm to the etheric body which
+then enables it to perceive in
+everything the rhythm otherwise
+concealed. A young person will be<span class="pagenum" id="Page_92">92</span>
+deprived of much in all his after
+life, who does not receive at this
+period the benefit of cultivating
+the musical sense. To him in
+whom this sense is altogether lacking,
+a certain aspect of the Universe
+must remain hidden. Nor
+should, however, the other arts be,
+by any means neglected. The
+awakening of the sense for architectural
+form, as also for plastic
+shape, for line, design and harmony
+of color—not one of these
+ought to be omitted in the plan
+of education. So simply, perhaps,
+might all this be done, under
+special circumstances, that the objection
+that circumstances allow
+of no development at all in this
+direction can never be valid. One
+can do much with the simplest
+means, if the right sense in this
+direction prevails in the teacher<span class="pagenum" id="Page_93">93</span>
+himself. The joy of life, the love
+for existence, the strength to
+work—all these arise for the whole
+being, out of the cultivation of
+the sense of beauty and art. And
+the relations of man to man—how
+ennobled and how beautiful will
+they become through this sense! The
+moral sense, which will, at this
+period, be developed by pictures
+of life and by standard authorities,
+will also gain a certain stability
+if, through the sense of
+beauty, the good is recognized as
+beautiful and the bad as ugly.</p>
+
+<p>Thought in its own shape, as
+an inner life of distilled ideas,
+must, at the period in question,
+be kept in the background. It
+must develop spontaneously, as it
+were, uninfluenced from without,
+while the soul is nourished by
+means of similes and pictures<span class="pagenum" id="Page_94">94</span>
+representing life and the mysteries
+of nature. Thus, in the
+midst of the other experiences of
+the soul between the seventh
+year and the time of puberty,
+thought must grow and the
+faculty for judgment be matured,
+so that after a successful puberty
+the person becomes capable of
+forming his own opinions concerning
+the matters of life and
+knowledge, with complete independence.
+Indeed, the less one
+works directly upon the critical
+faculty, and the more one works
+indirectly through the development
+of the other spiritual
+powers, the better will it be for
+the whole after-life of the person
+concerned.</p>
+
+<p>Occult science lays down the
+principles, not only for the spiritual
+side of education, but also for<span class="pagenum" id="Page_95">95</span>
+the purely physical. Thus, to
+give a characteristic example, let
+us consider gymnastics and children’s
+games. Just as love and
+joy must permeate the environment
+during the first years of
+childhood, so too the growing
+etheric body must be taught really
+to experience from bodily exercise
+a feeling of its own expansion,
+of its ever increasing
+strength. For instance gymnastic
+exercises ought to be so carried
+out that with every movement,
+with every step, the feeling
+rises in the inner self of the boy
+or girl: “I feel increasing power
+within me.” And this feeling
+should manifest itself within as
+a healthy delight, as a sensation
+of pleasure. For the devising of
+gymnastic exercises, in this sense,
+it is of course necessary to possess<span class="pagenum" id="Page_96">96</span>
+more than a merely intellectual
+knowledge of the human body,
+anatomically and physiologically.
+It is necessary to possess a close
+intuitive and sympathetic knowledge
+of the relation of joy and
+comfort to the postures and movements
+of the human body. The
+formulator of such exercises
+ought himself to experience how
+one movement or posture of the
+limbs will produce a pleasant and
+comfortable sensation, but another
+a loss of strength, and so forth.
+A belief that gymnastics and
+bodily exercises can be cultivated
+in this direction is one that can
+only be supplied to the educator
+by occult science, or, above all, by
+a mind sympathetic to such
+thought. One does not even require
+the power of vision in the
+spiritual worlds, but only the inclination<span class="pagenum" id="Page_97">97</span>
+to apply to life what
+has been given out by occultism.
+If, especially in such practical departments
+as this of education,
+occult knowledge were applied, then
+all the useless talk of how this
+knowledge has yet to be proved
+would straightway cease. For to
+him who should rightly apply it,
+this knowledge would itself be a
+proof through the whole of life
+by making him healthy and strong.
+By such means he would perceive,
+through and through, that
+it is true in actual practice, and
+this he would find a better proof
+than any manner of “logical” and
+so-called “scientific” reasons. One
+can best know spiritual truths by
+their fruits, and not through a
+pretended proof, however scientific,
+for such could hardly be
+anything more than a logical skirmishing.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum" id="Page_98">98</span></p>
+
+<p>At puberty the astral body is
+first born. With the free outward
+development which follows, all
+that which is unfolded by the
+world of externalised perceptions,
+by one’s judgment and the unfettered
+understanding, will first
+rush inward upon the soul. It has
+already been mentioned that these
+faculties of the soul, hitherto uninfluenced
+from within, ought to
+be developed by the right management
+of educational means,
+just as unconsciously as the eyes
+and ears evolve themselves in the
+womb. But with puberty the
+time has arrived when the person
+is ready to form his own judgment
+concerning the things which
+he has hitherto learned. No
+greater injury can be inflicted on
+any one than by too soon awakening
+within him his own judgment.<span class="pagenum" id="Page_99">99</span>
+One should only judge when one
+has already stored up the necessary
+qualifications for judging
+and comparing. If, before this,
+one creates one’s own independent
+opinions, then these will have
+no sure foundations. All one-sidedness
+in life, all dreary “confessions
+of faith” which are based
+upon a few mere scraps of knowledge,
+and the desire to judge from
+these human conceptions that have
+been approved through long ages
+of time, rest upon just such mistakes
+in education. Before qualified
+to think, one must place before
+oneself, as a warning, what
+others have thought. There is no
+sound thinking which has not been
+preceded by a sound perception
+of the truth supported by obvious
+authority. If one wishes to follow
+out these principles of education,<span class="pagenum" id="Page_100">100</span>
+one must not allow people,
+at too early an age, to fancy themselves
+able to judge, for in avoiding
+this, one will leave them the
+possibility of allowing life to work
+upon them from every side, and
+without prejudice. For by one
+such judgment, which is not
+founded on the precious basis of
+spiritual treasures, he who makes
+it will have placed a stumbling-block
+in the path of his life. For
+if one has pronounced a judgment
+on any subject, one will always
+be influenced by having done so;
+one will no longer regard an experience
+as one might have regarded
+it, if one had not erected
+an opinion which is henceforth intertwined
+with the subject in question.
+In young people the disposition
+to learn first and then to
+judge, should be present. That<span class="pagenum" id="Page_101">101</span>
+which the intellect has to say of
+a certain subject ought only to be
+said when all the other powers of
+soul have spoken; before that the
+intellect ought only to play the
+part of mediator. It should only
+serve to lay hold of what is seen
+and felt, to apprehend it as it
+there exists, without allowing the
+unripe judgment to take possession
+of the matter. Therefore
+the youth ought to be shielded
+from all the theories concerning
+a thing, before the above-mentioned
+age, and it should be especially
+emphasized that he should
+face the experiences of life in
+order to admit them into his soul.
+A growing individual can certainly
+be made acquainted with what
+people have thought concerning
+this or that, but one should avoid
+letting him form opinions which<span class="pagenum" id="Page_102">102</span>
+arise from a premature judgment.
+He should receive opinions with
+the feelings, without deciding at
+once for one view or the other,
+not attaching himself to a party,
+but thinking, as he listens: “One
+has said this, and the other that.”
+Before all things a large measure
+of tact is necessary in the cultivation
+of this sense by teachers
+and guardians, but occult knowledge
+is exactly calculated to supply
+such tact.</p>
+
+<p>It has only been possible to develop
+here a few aspects of education
+in the light of Occultism,
+but it has only been intended to
+give a hint as to what problems
+of civilisation this philosophy will
+have to solve. Whether it can do
+so depends on whether the inclination
+for such a way of thinking
+henceforth broadens out in ever<span class="pagenum" id="Page_103">103</span>
+widening circles. In order that
+this may take place, two things
+are necessary: first, that people
+should abandon their prejudice
+against Occultism. He who will
+truly associate himself with it,
+will soon see that it is not the
+fantastical trash which so many today
+imagine it to be. This is not
+intended as a reproach to such
+people, for everything which our
+time offers as a means of education
+must, at first, engender the
+view that occultists are fantastics
+and dreamers. On the surface
+any other view is hardly possible,
+for there appears to be the most
+complete diversity between what
+is known as Occult Science or
+Theosophy, and all that the culture
+of the present day suggests
+as the principles for a healthy
+view of life. Only a deeper consideration<span class="pagenum" id="Page_104">104</span>
+reveals to us how entirely
+in opposition the views of
+the present must remain without
+these principles of occult science—how,
+indeed, they themselves call
+out these very principles and in
+the long run cannot remain without
+them. The second thing that
+is necessary is connected with the
+sound development of Theosophy
+itself. Life will only welcome
+Theosophy, if in theosophical circles
+the knowledge is made to permeate
+everywhere that it is important
+to make these teachings
+bear fruit in the widest manner
+for all conditions of life, and not
+merely to theorize about them.
+Otherwise people will continue to
+look upon Theosophy as a kind of
+religious sectarianism, only fit
+for some fanatical enthusiasts.
+But if it performs positive useful<span class="pagenum" id="Page_105">105</span>
+spiritual work, then the theosophical
+movement cannot, in the
+long run, be refused an intelligent
+hearing.</p>
+
+
+
+<div class="footnotes">
+<h2 id="FOOTNOTES">FOOTNOTES:</h2>
+
+<div class="footnote">
+
+<p><a id="Footnote_1_1" href="#FNanchor_1_1" class="label">1</a>
+“<cite>The Way of Initiation</cite>,” or How to
+Attain Knowledge of the Higher Worlds,“
+by Rudolph Steiner, Ph.D., with a Foreword
+by Annie Besant, and some biographical Notes of the author by Edouard
+Schuré. Second edition, 237 pages, cloth,
+crown 8vo, 3/10 post free.
+</p>
+<p>
+“<cite>Initiation and its Results.</cite>” A sequel
+to “The Way of Initiation.” Second edition.
+3/9 post free. To be obtained from the
+Theosophical Publishing Society, 161 New
+Bond Street, London, W.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_2_2" href="#FNanchor_2_2" class="label">2</a>
+This distinction is important, for the
+ideas of the present time with regard to
+this subject are rather inaccurate. The
+difference between the vegetable and the
+creature gifted with the power of sensation
+is completely lost sight of, because the
+essential characteristic of sensibility is
+not clearly defined. When a being (or an
+object) responds to an exterior impression
+by showing any effect whatever, it is
+inaccurate to conclude that this impression
+has been felt. To bear out this
+conclusion the impression must be experienced
+inwardly, that is to say, the outside
+stimulus must produce a kind of interior
+reflection. The great progress of natural
+science, which a true Theosophist must
+sincerely admire, has thrown our abstract
+vocabulary into confusion. Some of our
+biologists are ignorant of the characteristics
+of sensibility, and thus accredit it to
+beings who are devoid of it. Sensibility
+such as is comprehended by those biologists,
+can, it is true, be attributed to organisms
+deprived of it. But what is
+understood by Theosophy as sensibility is
+a totally different quality.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_3_3" href="#FNanchor_3_3" class="label">3</a>
+A distinction must be made between
+the conscious inner life of the astral body
+and the perception of this life by outward
+clairvoyant observation. Here this latter
+perception by a trained clairvoyant is intended.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_4_4" href="#FNanchor_4_4" class="label">4</a>
+The reader need not object to the
+technical term “Body of the ego,” because
+there is nothing of gross physical matter
+meant by it, but occult science being forced
+to employ the vocabulary of ordinary
+language, the words applied to Theosophy
+ought from the outset to be taken in a
+spiritual sense.</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_5_5" href="#FNanchor_5_5" class="label">5</a>
+The terms “Spirit-Self”, “Life-Spirit”
+and “Spirit-Man” need not mystify the
+reader; they stand for those transmutations
+of our grosser bodies which are the
+results of conscious effort and pure aspirations;
+they form, in other words, the
+Higher Trinity, called in Eastern terminology:
+Manas, Buddhi and Atma, respectively.
+(Trans.)</p></div>
+
+<div class="footnote">
+
+<p><a id="Footnote_6_6" href="#FNanchor_6_6" class="label">6</a>
+Were these affirmations to be wrongly
+interpreted, the objection might be raised
+that a child before cutting his second teeth
+is not deprived of memory, and that before
+reaching the age of puberty, he possesses
+the inherent faculties of the astral
+body. It must not be forgotten that the
+etheric and astral bodies are in existence
+from the moment of physical birth, although
+surrounded by the protecting shell
+described. It is precisely this envelope,
+protecting the etheric body, which permits
+of a remarkably good memory before the
+cutting of the second teeth. The existence
+of physical eyes in the embryonic
+being, concealed in the womb of the mother,
+is analogous. And in the same way that
+the physical eyes sheltered from all external
+influence do not owe their development
+to the physical sunlight, so also education
+from without should not intervene
+before the cutting of the second teeth in
+the training of the memory. Very much
+to the contrary, the spontaneous growth
+of the memory will be noticeable, provided
+there is food for it within reach, and no
+attempt be made to train it by means of
+exterior methods.
+</p>
+<p>
+This observation applies equally to the
+qualities belonging to the astral body
+before puberty. Provision should be made
+for their training, but bearing in mind that
+this body is still encompassed by a protecting
+shell. It is something wholly different
+to take care of the germs which are
+in process of development within the astral
+body before puberty and to expose the freed
+astral body <em>after</em> puberty to what it can
+assimilate in the outer world, <em>without</em> the
+protecting shell. This distinction is certainly
+very subtle, but without its careful
+consideration the whole significance of
+education cannot be understood.</p></div>
+</div>
+
+
+<div class="transnote">
+<h3>Transcriber's Notes</h3>
+
+<p>Obvious typographical errors have been silently corrected. All other spelling and
+punctuation remains unchanged.</p>
+
+<p>The half title immediately before the title page has been removed.</p>
+</div>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's The Education of Children, by Rudolf Steiner
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+</pre>
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+</body>
+</html>
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