online Biography Course
The Sophia Institute online Biography Program includes several courses as specified below and leads the student through sequentially structured lessons that will help to process, help to heal and help to clarify the student's life story and at the same time introduce and deepen the understanding of Anthroposophical biography work. As part of the studies the student creates a beautiful online booklet/webpage that includes all the lessons, assignments, feedback and visual artwork to form a sort of chronicle of the student's life story and the deeper meaning of the biography. The booklet/webpage will be made available online via the student’s page/portal and will be available as a downloadable file.
This courses is of interest to anyone
who seeks an introduction to Anthroposophical biography work, wants to understand the basic ideas
and concepts of Anthroposophical biography work, wants to work on self-development through bringing consciousness to the riddles of our biography, work on healing, or to students who long to understand Anthroposophy and the significance of Rudolf
Steiner for our time.
The course also prepares the student to engage in biography group work or counseling. The courses consist of two parts. Firstly, several lessons reflect on and gather information concerning the student's biography in phases, and process and work on the biographical reality that emerges. Secondly, lessons and feedback, counseling and further study lead the student to a deepening and into a trans-formative phase ideally touching on the guiding principles and tasks of the individual and his/her biography. Each lesson includes presentations and study material from several sources including lectures by Rudolf Steiner, assignments, artistic work and tasks. Lesson 1: 0 - 7 Childhood/physical body/willing - Moon Lesson 2: 7 - 14 Grades school/childhood/etheric body/feeling - Mercury Lesson 3: 14 - 21 High school/college/etc./adolescence/astral body/thinking - Venus Lesson 4: 21 - 28 Sentient soul age - Sun Lesson 5: 28 - 35 Intellectual soul age - Sun Lesson 6: 35 - 42 Consciousness soul age - Sun Lesson 7: 42 - 49 Spirit self age/transformed astral body - Mars Lesson 8: 49 - 56 Life spirit age/transformed etheric body - Jupiter Lesson 9: 56 - 63 Spirit man age/transformed physical body - Saturn Lesson 10: 63 - old age/wisdom Lesson 11: Lunar Nodes Lesson 12: Summary and Conclusions |
D'où Venons Nous / Que Sommes Nous / Où Allons Nous Where Do We Come From? What Are We? Where Are We Going? is a painting by French artist Paul Gauguin. Gauguin inscribed the original French title in the upper left corner: D'où Venons Nous / Que Sommes Nous / Où Allons Nous. The inscription the artist wrote on his canvas has no question mark, no dash, and all words are capitalized. In the upper right corner he signed and dated the painting: P. Gauguin / 1897. The painting was created in Tahiti, and is in the Museum of Fine Arts in Boston, Massachusetts, USA. These three questions, ”Where Do We Come From? What Are We? Where Are We Going?" are perhaps of the most deepest nature possible and touch upon all the questions there are in the world of philosophy and psychology. Getting closer to answers to these questions is the purpose of the Sophia Institute Biography Course.
Recommended Reading
"The Veiled Pulse of Time" by William Bryant
"Phases" by Bernard Lievegoed "Theosophy" by Rudolf Steiner "Facing Karma" by Rudolf Steiner "Biographical Work: The Anthroposophical Basis" by Gudrun Burkhard "The First Three Years of The Child: Walking, Speaking, Thinking" by Karl König 
"Our biography is our most precious, intimate possession, yet how much do we really know about ourselves?" - William Bryant
Credits: 4
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All study materials will be made available online and via email.
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Sophia Institute online Biography Course
Introduction
"How much do we really know about ourselves?" as William Bryant puts it in his groundbreaking work "The Veiled Pulse of Time" is one of the main questions that we will encounter when turning to biography work.
This Biography course will help to get somewhat closer to this subject by lifting into our consciousness patterns and significant threads that can be revealed from the treasure chest that holds our biography as if someone (we ourselves?) has discarded a bunch of memories and thrown them into this chest and time has added some dust and made some of the pictures fade. One of the mysteries that we all encounter in our lives, even though we might not always be aware of it, is indeed our own biography. In our day to day life, we might pay little attention to this mystery, and only if dramatic events enter our life and cause us to stop and reflect, we may become aware of underlying currents or tendencies that reveal themselves to us upon examining our life. Using a diary or journal, or at least to reflect from time to time on our life, is an important practice in becoming more conscious of our biography. In this course, we try to turn to our life’s story in a particular way, trying to detect patterns and gain insights into our biography by looking at it through the lens of the seven year periods. While during the first three seven year periods obvious and significant changes occur at the transition from one into the next, as the change of teeth around age seven, and the entry into grade school at that time, or the onset of puberty around age fourteen, later in life we might not be so aware of these transitions, and we might need to make extra efforts in order to become conscious of these changes in ourselves and in our biography. Consider your biography and the 7 year rhythm drawing on your own experience and study. In the book “Phases” by Bernard Lievegoed, Lievegoed states: “The human biography is a symphony which each individual personally composes." While each person's path in life is a unique and individual 'work of art', the human being meets certain milestones - from the period of adolescence to old age - which are universal in nature. Regardless of background, critical outer and inner stages must be passed through. "Phases" describes each period of life - adolescence, the twenties, thirties, forties, etc. - and looks at the inner qualities and challenges that arise at each stage. The author argues that the various biological and psychological explanations of the human being are incomplete. If the inner self, the ego, of each individual is recognized and acknowledged, then the peculiarities of one's particular life-path and its challenges take on new meaning. Bernard Lievegoed - psychiatrist, educator and anthroposophist - brought half a century of clinical practice, studious observation and personal insight into the writing of the book "Phases." His overview of the course of human life and professional career, of male-female relationships, and the sometimes misleading picture of the human being presented by the various psychological schools of thought, has made this book essential reading for all those interested in attaining an insight into the mysteries of life. |
The 7 Year Phases
In Anthroposophical parlance we find the life phases structured and depicted in the following way. For those already familiar with some of the concepts and ideas of Anthroposophy, this division and description of the life phases will be easily recognized, for those less familiar with these concepts, it may serve as a guide that can be referred back to.
0 - 7 Childhood/physical body/willing 7 - 14 Grades school/childhood/etheric body/feeling 14 - 21 High school/college/etc./adolescence/astral body/thinking 21 - 28 Sentient soul age 28 - 35 Intellectual soul age 35 - 42 Consciousness soul age 42 - 49 Spirit self age/transformed astral body 49 - 56 Life spirit age/transformed etheric body 56 - 63 Spirit man age/transformed physical body 63 - Old age/wisdom |
Sophia Institute online Biography Course
Lesson 2
Phase: 7 - 14 Years
Childhood/Grades School/Etheric Body/Feeling
“Childish fantasy lays the foundations for creativity in the
social life and career of later years ... The child must be convinced that the
world is full of joy and beauty.” -Bernard Lievegoed
Traditionally children were admitted to 1st grade at age seven around the time of the change of teeth. We are now in a phase were we learn about the world and also how to function as a social being in connection with others. School and teachers become important guides in our life.
During this phase - especially compared to the first seven year period - we enter now a time of increased seclusion. We turn more towards ourselves, we explore the qualities of our own mind in thinking, feeling and willing. We do this with the power of fantasy. We now live in our own garden surrounded by a high wall: Inside we find ourselves and we build a world of our own in which we can do everything that we cannot yet do in the real world outside. Now if we have been unable to fantasize and daydream for whatever reason during this phase of our life the result might be more often than not that in later life we lack spontaneity and develop social difficulties. What helps most during this time of development is artistically minded teaching, creative play and story-telling.
Ideally we experience during this phase that the world is full of joy and full of beauty, Beauty in this context has a different meaning for us in comparison to the adults in our life who might not see the beauty of a little insect or a pebble that has been found at the bank of a river.
Clearly this period is ruled by feelings! And we need to be able to exercise our feelings.
Our development in this cycle is very much influenced by education - for good or ill. An education that takes into account the need for emotional exercise (like for instance Waldorf Education) helps us to promote a healthy emotional balance between the self and the world.
We do become during this second seven year cycle more self-conscious, more centered and more analytical. Especially the amazing mental expansion usually occurring around the twelfth year should be noted. Often we experience this change and maturing such that we are able to deal with more intellectual material from then onward. Geometry and geography, history and the understanding and relating to time take on new meaning and our sense for cause and effect gives us the key to understanding and relating to science.
Rudolf Steiner points out much of what is happening during this phase and how education has to address the growing child's needs. In particular he describes in "Education of the Child in the Light of Anthroposophy" the following:
"With the change of teeth, when the etheric body lays aside its outer etheric envelope, there begins the time when the etheric body can be worked upon by education from without. We must be quite clear what it is that can work upon the etheric body from without, The formation and growth of the etheric body means the moulding and developing of the inclinations and habits, of the conscience, the character, the memory and temperament. The etheric body is worked upon through pictures and examples — i.e. by carefully guiding the imagination of the child. As before the age of seven we have to give the child the actual physical pattern for him to copy, so between the time of the change of teeth and puberty we must bring into his environment things with the right inner meaning and value. For it is from the inner meaning and value of things that the growing child will now take guidance. Whatever is fraught with a deep meaning that works through pictures and allegories, is the right thing for these years. The etheric body will unfold its forces if the well-ordered imagination is allowed to take guidance from the inner meaning it discovers for itself in pictures and allegories — whether seen in real life or communicated to the mind. It is not abstract conceptions that work in the right way on the growing etheric body, but rather what is seen and perceived — not indeed with the outward senses, but with the eye of the mind. This seeing and perceiving is the right means of education for these years.
For this reason it matters above all that the boy and girl should have as their teachers persons who can awaken in them, as they see and watch them, the right intellectual and moral powers. As for the first years of childhood Imitation and Example were, so to say, the magic words for education, so for the years of this second period the magic words are Discipleship and Authority. What the child sees directly in his educators, with inner perception, must become for him authority — not an authority compelled by force, but one that he accepts naturally without question. By it he will build up his conscience, habits and inclinations; by it he will bring his temperament into an ordered path. He will look out upon the things of the world as it were through its eyes. Those beautiful words of the poet, ‘Every man must choose his hero, in whose footsteps he will tread as he carves out his path to the heights of Olympus,’ have especial meaning for this time of life. Veneration and reverence are forces whereby the etheric body grows in the right way. If it was impossible during these years to look up to another person with unbounded reverence, one will have to suffer for the loss throughout the whole of one's later life. Where reverence is lacking, the living forces of the etheric body are stunted in their growth.
Picture to yourself how such an incident as the following works upon the character of a child. A boy of eight years old hears tell of someone who is truly worthy of honour and respect. All that he hears of him inspires in the boy a holy awe. The day draws near when for the first time he will be able to see him. With trembling hand he lifts the latch of the door behind which will appear before his sight the person he reveres. The beautiful feelings such an experience calls forth are among the lasting treasures of life. Happy is he who, not only in the solemn moments of life but continually, is able to look up to his teachers and educators as to his natural and unquestioned authorities.
Beside these living authorities, who as it were embody for the child intellectual and moral strength, there should also be those he can only apprehend with the mind and spirit, who likewise become for him authorities. The outstanding figures of history, stories of the lives of great men and women: let these determine the conscience and the direction of the mind. Abstract moral maxims are not yet to be used; they can only begin to have a helpful influence, when at the age of puberty the astral body liberates itself from its astral mother-envelope.
In the history lesson especially, the teacher should lead his teaching in the direction thus indicated. When telling stories of all kinds to little children before the change of teeth, our aim cannot be more than to awaken delight and vivacity and a happy enjoyment of the story. But after the change of teeth, we have in addition something else to bear in mind in choosing our material for stories; and that is, that we are placing before the boy or girl pictures of life that will arouse a spirit of emulation in the soul.
The fact should not be overlooked that bad habits may be completely overcome by drawing attention to appropriate instances that shock or repel the child. Reprimands give at best but little help in the matter of habits and inclinations. If, however, we show the living picture of a man who has given way to a similar bad habit, and let the child see where such an inclination actually leads, this will work upon the young imagination and go a long way towards the uprooting of the habit. The fact must always be remembered: it is not abstract ideas that have an influence on the developing etheric body, but living pictures that are seen and comprehended inwardly. The suggestion that has just been made certainly needs to be carried out with great tact, so that the effect may not be reversed and turn out the very opposite of what was intended. In the telling of stories everything depends upon the art of telling. Narration by word of mouth cannot, therefore, simply be replaced by reading.
In another connection too, the presentation of living pictures, or as we might say of symbols, to the mind, is important for the period between the change of teeth and puberty. It is essential that the secrets of Nature, the laws of life, be taught to the boy or girl, not in dry intellectual concepts, but as far as possible in symbols. Parables of the spiritual connections of things should be brought before the soul of the child in such a manner that behind the parables he divines and feels, rather than grasps intellectually, the underlying law in all existence. ‘All that is passing is but a parable,’ must be the maxim guiding all our education in this period. It is of vast importance for the child that he should receive the secrets of Nature in parables, before they are brought before his soul in the form of ‘natural laws’ and the like. An example may serve to make this clear. Let us imagine that we want to tell a child of the immortality of the soul, of the coming forth of the soul from the body. The way to do this is to use a comparison, such for example as the comparison of the butterfly coming forth from the chrysalis. As the butterfly soars up from the chrysalis, so after death the soul of man from the house of the body. No man will rightly grasp the fact in intellectual concepts, who has not first received it in such a picture. By such a parable, we speak not merely to the intellect but to the feeling of the child, to all his soul. A child who has experienced this, will approach the subject with an altogether different mood of soul, when later it is taught him in the form of intellectual concepts. It is indeed a very serious matter for any man, if he was not first enabled to approach the problems of existence with his feeling. Thus it is essential that the educator have at his disposal parables for all the laws of Nature and secrets of the World.
Here we have an excellent opportunity to observe with what effect the spiritual knowledge of Anthroposophy must work in life and practice. When the teacher comes before a class of children, armed with parables he has ‘made up’ out of an intellectual materialistic mode of thought, he will as a rule make little impression upon them. For he has first to puzzle out the parables for himself with all his intellectual cleverness. Parables to which one has first had to condescend have no convincing effect on those who listen to them. For when one speaks in parable and picture, it is not only what is spoken and shown that works upon the hearer, but a fine spiritual stream passes from the one to the other, from him who gives to him who receives. If he who tells has not himself the warm feeling of belief in his parable, he will make no impression on the other. For real effectiveness, it is essential to believe in one's parables as in absolute realities. And this can only be when one's thought is alive with spiritual knowledge. Take for instance the parable of which we have been speaking. The true student of Anthroposophy need not torment himself to think it out. For him it is reality. In the coming forth of the butterfly from the chrysalis he sees at work on a lower level of being the very same process that is repeated, on a higher level and at a higher stage of development, in the coming forth of the soul from the body. He believes in it with his whole might; and this belief streams as it were unseen from speaker to hearer, carrying conviction. Life flows freely, unhindered, back and forth from teacher to pupil. But for this it is necessary that the teacher draw from the full fountain of spiritual knowledge. His words and all that comes from him must receive feeling, warmth and colour from a truly anthroposophic way of thought.
A wonderful prospect is thus opened out over the whole field of education. If it will but let itself be enriched from the well of life that Anthroposophy contains, education will itself be filled with life and understanding. There will no longer be that groping which is now so prevalent. All art and practice of education that is not continually receiving fresh nourishment from such roots as these is dry and dead. The spiritual knowledge of Anthroposophy has for all the secrets of the world appropriate parables — pictures taken from the very being of the things, pictures not first made by man, but laid by the forces of the world within the things themselves in the very act of their creation. Therefore this spiritual knowledge must form the living basis for the whole art of education.
A force of the soul on which particular value must be set during this period of man's development, is memory. The development of the memory is bound up with the moulding of the etheric body. Since the latter takes place in such a way that the etheric body becomes liberated between the change of teeth and puberty, so too this is the tune for a conscious attention from without to the growth and cultivation of the memory. If what is due to the human being at this time has been neglected, his memory will ever after have less value than it might otherwise have had. It is not possible later to make up for what has been left undone.
In this connection many mistakes may be made by an intellectual materialistic way of thought. An art of education based on such a way of thought easily arrives at a condemnation of what is mastered merely by memory. It will often set itself untiringly and emphatically against the mere training of the memory, and will employ the subtlest methods to ensure that the boy or girl commits nothing to memory that he does not intellectually understand. Yes, and after all, how much has really been gained by such intellectual understanding? A materialistic way of thought is so easily led to believe that any further penetration into things, beyond the intellectual concepts that are as it were extracted from them, simply does not exist; and only with great difficulty will it fight its way through to the perception that the other forces of the soul are at least as necessary as the intellect, if we are to gain a comprehension of things. It is no mere figure of speech to say that man can understand with his feeling, his sentiment, his inner disposition, as well as with his intellect. Intellectual concepts are only one of the means we have to understand the things of this world, and it is only to the materialistic thinker that they appear as the sole means. Of course there are many who do not consider themselves materialists, who yet regard an intellectual conception of things as the only kind of understanding. Such people profess perhaps an idealistic or even a spiritual outlook. But in their soul they relate themselves to it in a materialistic way. For the intellect is in effect the instrument of the soul for understanding what is material.
We have already alluded to Jean Paul's excellent book on education; and a passage from it, bearing on this subject of the deeper foundations of the understanding, may well be quoted here. Jean Paul's book contains, indeed, many a golden word on education, and deserves far more attention than it receives. It is of greater value for the teacher than many of the educational works that are held in highest regard to-day. The passage runs as follows: —
‘Have no fear of going beyond the childish understanding, even in whole sentences. Your expression and the tone of your voice, aided by the child's intuitive eagerness to understand, will light up half the meaning, and with it in course of time the other half. It is with children as with the Chinese and people of refinement; the tone is half the language. Remember, the child learns to understand his own language before ever he learns to speak it, just as we do with Greek or any other foreign language. Trust to time and the connections of things to unravel the meaning. A child of five understands the words “yet,” “even,” “of course,” “just”; but now try to give an explanation of them — not to the child, but to his father! In the one word “of course” there lurks a little philosopher! If the eight-year-old child, with his developed speech, is understood by the child of three, why do you want to narrow down your language to the little one's childish prattle? Always speak to the child some years ahead — do not the men of genius speak to us centuries ahead in books? Talk to the one-year-old as if he were two, to the two-year-old as if he were six, for the difference in development diminishes in inverse ratio with the age. We are far too prone to credit the teachers with everything the children learn. We should remember that the child we have to educate bears half his world within him all there and ready taught, namely the spiritual half, including, for example, the moral and metaphysical ideas. For this very reason language, equipped as it is with material images alone, cannot give the spiritual archetypes; all it can do is to illumine them. The very brightness and decision of children should give us brightness and decision when we speak to them. We can learn from their speech as well as teach them through our own. Their word-building is bold, yet remarkably accurate! For instance, I have heard the following expressions used by three- or four-year-old children: — “the barreler” (for the maker of barrels) — “the sky-mouse” (for the bat) — “I am the seeing-through man” (standing behind the telescope) — “I'd like to be a ginger-bread-eater” — “he joked me down from the chair” — “See how one o'clock it is!” ...’
Our quotation refers, it is true, to a different subject from that with which we are immediately concerned; but what Jean Paul says about speech has its value in the present connection also. Here too there is an understanding which precedes the intellectual comprehension. The little child receives the structure of language into the living organism of his soul, and does not require the laws of language-formation in intellectual concepts for the process. Similarly the older boy and girl must learn for the cultivation of the memory much that they are not to master with their intellectual understanding until later years. Those things are afterwards best grasped in concepts, which have first been learned simply from memory in this period of life, even as the rules of language are best learned in a language one is already able to speak. So much talk against ‘unintelligent learning by heart’ is simply materialistic prejudice. The child need only, for instance, learn the essential rules of multiplication in a few given examples — and for these no apparatus is necessary; the fingers are much better for the purpose than any apparatus, — then he is ready to set to and memorize the whole multiplication table. Proceeding in this way, we shall be acting with due regard to the nature of the growing child. We shall, however, be offending against his nature, if at the time when the development of the memory is the important thing we are making too great a call upon the intellect."
Traditionally children were admitted to 1st grade at age seven around the time of the change of teeth. We are now in a phase were we learn about the world and also how to function as a social being in connection with others. School and teachers become important guides in our life.
During this phase - especially compared to the first seven year period - we enter now a time of increased seclusion. We turn more towards ourselves, we explore the qualities of our own mind in thinking, feeling and willing. We do this with the power of fantasy. We now live in our own garden surrounded by a high wall: Inside we find ourselves and we build a world of our own in which we can do everything that we cannot yet do in the real world outside. Now if we have been unable to fantasize and daydream for whatever reason during this phase of our life the result might be more often than not that in later life we lack spontaneity and develop social difficulties. What helps most during this time of development is artistically minded teaching, creative play and story-telling.
Ideally we experience during this phase that the world is full of joy and full of beauty, Beauty in this context has a different meaning for us in comparison to the adults in our life who might not see the beauty of a little insect or a pebble that has been found at the bank of a river.
Clearly this period is ruled by feelings! And we need to be able to exercise our feelings.
Our development in this cycle is very much influenced by education - for good or ill. An education that takes into account the need for emotional exercise (like for instance Waldorf Education) helps us to promote a healthy emotional balance between the self and the world.
We do become during this second seven year cycle more self-conscious, more centered and more analytical. Especially the amazing mental expansion usually occurring around the twelfth year should be noted. Often we experience this change and maturing such that we are able to deal with more intellectual material from then onward. Geometry and geography, history and the understanding and relating to time take on new meaning and our sense for cause and effect gives us the key to understanding and relating to science.
Rudolf Steiner points out much of what is happening during this phase and how education has to address the growing child's needs. In particular he describes in "Education of the Child in the Light of Anthroposophy" the following:
"With the change of teeth, when the etheric body lays aside its outer etheric envelope, there begins the time when the etheric body can be worked upon by education from without. We must be quite clear what it is that can work upon the etheric body from without, The formation and growth of the etheric body means the moulding and developing of the inclinations and habits, of the conscience, the character, the memory and temperament. The etheric body is worked upon through pictures and examples — i.e. by carefully guiding the imagination of the child. As before the age of seven we have to give the child the actual physical pattern for him to copy, so between the time of the change of teeth and puberty we must bring into his environment things with the right inner meaning and value. For it is from the inner meaning and value of things that the growing child will now take guidance. Whatever is fraught with a deep meaning that works through pictures and allegories, is the right thing for these years. The etheric body will unfold its forces if the well-ordered imagination is allowed to take guidance from the inner meaning it discovers for itself in pictures and allegories — whether seen in real life or communicated to the mind. It is not abstract conceptions that work in the right way on the growing etheric body, but rather what is seen and perceived — not indeed with the outward senses, but with the eye of the mind. This seeing and perceiving is the right means of education for these years.
For this reason it matters above all that the boy and girl should have as their teachers persons who can awaken in them, as they see and watch them, the right intellectual and moral powers. As for the first years of childhood Imitation and Example were, so to say, the magic words for education, so for the years of this second period the magic words are Discipleship and Authority. What the child sees directly in his educators, with inner perception, must become for him authority — not an authority compelled by force, but one that he accepts naturally without question. By it he will build up his conscience, habits and inclinations; by it he will bring his temperament into an ordered path. He will look out upon the things of the world as it were through its eyes. Those beautiful words of the poet, ‘Every man must choose his hero, in whose footsteps he will tread as he carves out his path to the heights of Olympus,’ have especial meaning for this time of life. Veneration and reverence are forces whereby the etheric body grows in the right way. If it was impossible during these years to look up to another person with unbounded reverence, one will have to suffer for the loss throughout the whole of one's later life. Where reverence is lacking, the living forces of the etheric body are stunted in their growth.
Picture to yourself how such an incident as the following works upon the character of a child. A boy of eight years old hears tell of someone who is truly worthy of honour and respect. All that he hears of him inspires in the boy a holy awe. The day draws near when for the first time he will be able to see him. With trembling hand he lifts the latch of the door behind which will appear before his sight the person he reveres. The beautiful feelings such an experience calls forth are among the lasting treasures of life. Happy is he who, not only in the solemn moments of life but continually, is able to look up to his teachers and educators as to his natural and unquestioned authorities.
Beside these living authorities, who as it were embody for the child intellectual and moral strength, there should also be those he can only apprehend with the mind and spirit, who likewise become for him authorities. The outstanding figures of history, stories of the lives of great men and women: let these determine the conscience and the direction of the mind. Abstract moral maxims are not yet to be used; they can only begin to have a helpful influence, when at the age of puberty the astral body liberates itself from its astral mother-envelope.
In the history lesson especially, the teacher should lead his teaching in the direction thus indicated. When telling stories of all kinds to little children before the change of teeth, our aim cannot be more than to awaken delight and vivacity and a happy enjoyment of the story. But after the change of teeth, we have in addition something else to bear in mind in choosing our material for stories; and that is, that we are placing before the boy or girl pictures of life that will arouse a spirit of emulation in the soul.
The fact should not be overlooked that bad habits may be completely overcome by drawing attention to appropriate instances that shock or repel the child. Reprimands give at best but little help in the matter of habits and inclinations. If, however, we show the living picture of a man who has given way to a similar bad habit, and let the child see where such an inclination actually leads, this will work upon the young imagination and go a long way towards the uprooting of the habit. The fact must always be remembered: it is not abstract ideas that have an influence on the developing etheric body, but living pictures that are seen and comprehended inwardly. The suggestion that has just been made certainly needs to be carried out with great tact, so that the effect may not be reversed and turn out the very opposite of what was intended. In the telling of stories everything depends upon the art of telling. Narration by word of mouth cannot, therefore, simply be replaced by reading.
In another connection too, the presentation of living pictures, or as we might say of symbols, to the mind, is important for the period between the change of teeth and puberty. It is essential that the secrets of Nature, the laws of life, be taught to the boy or girl, not in dry intellectual concepts, but as far as possible in symbols. Parables of the spiritual connections of things should be brought before the soul of the child in such a manner that behind the parables he divines and feels, rather than grasps intellectually, the underlying law in all existence. ‘All that is passing is but a parable,’ must be the maxim guiding all our education in this period. It is of vast importance for the child that he should receive the secrets of Nature in parables, before they are brought before his soul in the form of ‘natural laws’ and the like. An example may serve to make this clear. Let us imagine that we want to tell a child of the immortality of the soul, of the coming forth of the soul from the body. The way to do this is to use a comparison, such for example as the comparison of the butterfly coming forth from the chrysalis. As the butterfly soars up from the chrysalis, so after death the soul of man from the house of the body. No man will rightly grasp the fact in intellectual concepts, who has not first received it in such a picture. By such a parable, we speak not merely to the intellect but to the feeling of the child, to all his soul. A child who has experienced this, will approach the subject with an altogether different mood of soul, when later it is taught him in the form of intellectual concepts. It is indeed a very serious matter for any man, if he was not first enabled to approach the problems of existence with his feeling. Thus it is essential that the educator have at his disposal parables for all the laws of Nature and secrets of the World.
Here we have an excellent opportunity to observe with what effect the spiritual knowledge of Anthroposophy must work in life and practice. When the teacher comes before a class of children, armed with parables he has ‘made up’ out of an intellectual materialistic mode of thought, he will as a rule make little impression upon them. For he has first to puzzle out the parables for himself with all his intellectual cleverness. Parables to which one has first had to condescend have no convincing effect on those who listen to them. For when one speaks in parable and picture, it is not only what is spoken and shown that works upon the hearer, but a fine spiritual stream passes from the one to the other, from him who gives to him who receives. If he who tells has not himself the warm feeling of belief in his parable, he will make no impression on the other. For real effectiveness, it is essential to believe in one's parables as in absolute realities. And this can only be when one's thought is alive with spiritual knowledge. Take for instance the parable of which we have been speaking. The true student of Anthroposophy need not torment himself to think it out. For him it is reality. In the coming forth of the butterfly from the chrysalis he sees at work on a lower level of being the very same process that is repeated, on a higher level and at a higher stage of development, in the coming forth of the soul from the body. He believes in it with his whole might; and this belief streams as it were unseen from speaker to hearer, carrying conviction. Life flows freely, unhindered, back and forth from teacher to pupil. But for this it is necessary that the teacher draw from the full fountain of spiritual knowledge. His words and all that comes from him must receive feeling, warmth and colour from a truly anthroposophic way of thought.
A wonderful prospect is thus opened out over the whole field of education. If it will but let itself be enriched from the well of life that Anthroposophy contains, education will itself be filled with life and understanding. There will no longer be that groping which is now so prevalent. All art and practice of education that is not continually receiving fresh nourishment from such roots as these is dry and dead. The spiritual knowledge of Anthroposophy has for all the secrets of the world appropriate parables — pictures taken from the very being of the things, pictures not first made by man, but laid by the forces of the world within the things themselves in the very act of their creation. Therefore this spiritual knowledge must form the living basis for the whole art of education.
A force of the soul on which particular value must be set during this period of man's development, is memory. The development of the memory is bound up with the moulding of the etheric body. Since the latter takes place in such a way that the etheric body becomes liberated between the change of teeth and puberty, so too this is the tune for a conscious attention from without to the growth and cultivation of the memory. If what is due to the human being at this time has been neglected, his memory will ever after have less value than it might otherwise have had. It is not possible later to make up for what has been left undone.
In this connection many mistakes may be made by an intellectual materialistic way of thought. An art of education based on such a way of thought easily arrives at a condemnation of what is mastered merely by memory. It will often set itself untiringly and emphatically against the mere training of the memory, and will employ the subtlest methods to ensure that the boy or girl commits nothing to memory that he does not intellectually understand. Yes, and after all, how much has really been gained by such intellectual understanding? A materialistic way of thought is so easily led to believe that any further penetration into things, beyond the intellectual concepts that are as it were extracted from them, simply does not exist; and only with great difficulty will it fight its way through to the perception that the other forces of the soul are at least as necessary as the intellect, if we are to gain a comprehension of things. It is no mere figure of speech to say that man can understand with his feeling, his sentiment, his inner disposition, as well as with his intellect. Intellectual concepts are only one of the means we have to understand the things of this world, and it is only to the materialistic thinker that they appear as the sole means. Of course there are many who do not consider themselves materialists, who yet regard an intellectual conception of things as the only kind of understanding. Such people profess perhaps an idealistic or even a spiritual outlook. But in their soul they relate themselves to it in a materialistic way. For the intellect is in effect the instrument of the soul for understanding what is material.
We have already alluded to Jean Paul's excellent book on education; and a passage from it, bearing on this subject of the deeper foundations of the understanding, may well be quoted here. Jean Paul's book contains, indeed, many a golden word on education, and deserves far more attention than it receives. It is of greater value for the teacher than many of the educational works that are held in highest regard to-day. The passage runs as follows: —
‘Have no fear of going beyond the childish understanding, even in whole sentences. Your expression and the tone of your voice, aided by the child's intuitive eagerness to understand, will light up half the meaning, and with it in course of time the other half. It is with children as with the Chinese and people of refinement; the tone is half the language. Remember, the child learns to understand his own language before ever he learns to speak it, just as we do with Greek or any other foreign language. Trust to time and the connections of things to unravel the meaning. A child of five understands the words “yet,” “even,” “of course,” “just”; but now try to give an explanation of them — not to the child, but to his father! In the one word “of course” there lurks a little philosopher! If the eight-year-old child, with his developed speech, is understood by the child of three, why do you want to narrow down your language to the little one's childish prattle? Always speak to the child some years ahead — do not the men of genius speak to us centuries ahead in books? Talk to the one-year-old as if he were two, to the two-year-old as if he were six, for the difference in development diminishes in inverse ratio with the age. We are far too prone to credit the teachers with everything the children learn. We should remember that the child we have to educate bears half his world within him all there and ready taught, namely the spiritual half, including, for example, the moral and metaphysical ideas. For this very reason language, equipped as it is with material images alone, cannot give the spiritual archetypes; all it can do is to illumine them. The very brightness and decision of children should give us brightness and decision when we speak to them. We can learn from their speech as well as teach them through our own. Their word-building is bold, yet remarkably accurate! For instance, I have heard the following expressions used by three- or four-year-old children: — “the barreler” (for the maker of barrels) — “the sky-mouse” (for the bat) — “I am the seeing-through man” (standing behind the telescope) — “I'd like to be a ginger-bread-eater” — “he joked me down from the chair” — “See how one o'clock it is!” ...’
Our quotation refers, it is true, to a different subject from that with which we are immediately concerned; but what Jean Paul says about speech has its value in the present connection also. Here too there is an understanding which precedes the intellectual comprehension. The little child receives the structure of language into the living organism of his soul, and does not require the laws of language-formation in intellectual concepts for the process. Similarly the older boy and girl must learn for the cultivation of the memory much that they are not to master with their intellectual understanding until later years. Those things are afterwards best grasped in concepts, which have first been learned simply from memory in this period of life, even as the rules of language are best learned in a language one is already able to speak. So much talk against ‘unintelligent learning by heart’ is simply materialistic prejudice. The child need only, for instance, learn the essential rules of multiplication in a few given examples — and for these no apparatus is necessary; the fingers are much better for the purpose than any apparatus, — then he is ready to set to and memorize the whole multiplication table. Proceeding in this way, we shall be acting with due regard to the nature of the growing child. We shall, however, be offending against his nature, if at the time when the development of the memory is the important thing we are making too great a call upon the intellect."
Tasks and Assignments for this Lesson
Reflect deeply on this 7 year period of your life. What were some of the significant events during this time? What were some of the significant experiences? Where were you? Where did you travel? Who were the important people that you encountered and were influenced by? What was your education like? Jobs and career? Important books or other artwork that left a lasting impression? Were there accidents or trials that changed the course of events? What ideas and ideals inspired you?
Attempt to do this reflection in a somewhat detached manner but with compassion and love - as if examining the life and biography of someone else.
Once you have arrived at an overview and awareness of significant aspects of this life phase, use the the form found below to record, and send in your completed assignment for this lesson. Please complete tasks 1 through 4 as described below.
1. Create descriptions as follows. Please structure your descriptions in a threefold approach using the three categories below. The categories may be regarded as pertaining to the physical world, the soul world and the spirit world. The three categories are: Events, People and Ideas. In the Events section, please enter descriptions of the facts, events, occurrences, places, etc. The People section should include descriptions of people that were of importance or were influential during the period in question. Lastly the Ideas section is there to record important ideas and ideals that were of significance at different times in your life. Ideas and ideals that might have an influence on our development include those ideas and ideals that live in our environment. For instance, our childhood experiences might include living in a household where strong religious beliefs are present, or growing up in a society that is free and liberal. Other examples include ideas and ideals that we have discovered in ourselves or found through other people, books, the media, etc. and that we might have made our own, like social justice, or “the survival of the fittest”, charity and empathy, freedom of the individual, moral convictions, equality, Anthroposophy, spontaneity, artistic expression, sports, etc. Please enter the descriptions in the form below.
2. In addition to the descriptions pertaining to this phase, create a short summary that best describes the essential aspects of this life phase.
3. Create a motto or sentence that best describes this life phase.
4. Create artwork that relates to this period/phase in your life.
Attempt to do this reflection in a somewhat detached manner but with compassion and love - as if examining the life and biography of someone else.
Once you have arrived at an overview and awareness of significant aspects of this life phase, use the the form found below to record, and send in your completed assignment for this lesson. Please complete tasks 1 through 4 as described below.
1. Create descriptions as follows. Please structure your descriptions in a threefold approach using the three categories below. The categories may be regarded as pertaining to the physical world, the soul world and the spirit world. The three categories are: Events, People and Ideas. In the Events section, please enter descriptions of the facts, events, occurrences, places, etc. The People section should include descriptions of people that were of importance or were influential during the period in question. Lastly the Ideas section is there to record important ideas and ideals that were of significance at different times in your life. Ideas and ideals that might have an influence on our development include those ideas and ideals that live in our environment. For instance, our childhood experiences might include living in a household where strong religious beliefs are present, or growing up in a society that is free and liberal. Other examples include ideas and ideals that we have discovered in ourselves or found through other people, books, the media, etc. and that we might have made our own, like social justice, or “the survival of the fittest”, charity and empathy, freedom of the individual, moral convictions, equality, Anthroposophy, spontaneity, artistic expression, sports, etc. Please enter the descriptions in the form below.
2. In addition to the descriptions pertaining to this phase, create a short summary that best describes the essential aspects of this life phase.
3. Create a motto or sentence that best describes this life phase.
4. Create artwork that relates to this period/phase in your life.
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Please send your completed assignment via the online form or via email.