Aggressive Educators / Health

The child not only receives sense impressions from its outer environment, but it also absorbs the behaviour of other people through its feeling-life; their attitude and their character, their good will or bad intentions. Therefore as an educator one must dedicate oneself to strive towards a life of purity in thought and feelings, so that the child can become pure in thought and feelings as well. One must also be aware that one’s own conduct has an influence not only on the soul but also on the body. What the child lets flood into itself as it were spontaneously and lets stream into its will, vibrates further in its physical organism. A hot-tempered educator causes the child’s body to become fragile in such a way that he will in later life become prone to disease-causing influences. How one educates in this respect, will later emerge as a state of health in the life of the adult.

Source (German): Rudolf Steiner – GA 297a – Erziehung zum Leben – Prague, 4 April 1924 (p. 167)

Translated by Nesta Carsten-Krüger

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Previously posted on 3 oktober 2018

 

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About music

When someone lives in the experience of music, he is living in the image of his spiritual home. It naturally elevates the soul to feel this intimate relationship to its primal ground, and that is why the simplest souls are so receptive to music. A man then feels himself truly at home, and whenever he is lifted up through music he says to himself: “Yes, you come from other worlds, and in music you can experience your native place.” It was an intuitive knowledge of this that led Schopenhauer to assign to music a central place among the arts, and to say that the composer discerns with his spiritual ear the pulse-beat of the Will.

In music, man feels the echo of the inmost life of things, a life related to his own. Because feelings are the most inward part of the soul, and because they are related to the spiritual world and are indwelt by musical sound — that is why man, when he listens to music, lives in the pleasure of feeling himself in harmony with its tones, and in touch with the true home of his spirit.

Source: Rudolf Steiner – GA 283 – THE OCCULT BASIS OF MUSIC – Cologne, 3 December 1906

Translated by Charles Waterman

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The images of feelings and passions

Feelings and passions are (in the astral world) expressed by plant and animal forms. When man begins to behold his passions in the astral world he sees them as animal forms. These forms proceed from himself, but he sees them as if they were assailing him. This is because his own being is objectivised — otherwise he could not behold himself. Thus it is only in the astral world that man learns true self knowledge in contemplating the images of his passions in the animal forms which hurl, themselves upon him. A feeling of hatred entertained against another being appears as an attacking demon.

This astral self-knowledge occurs in an abnormal way in those who are troubled with psychical illnesses which consist in constant visions of being pursued by animals and menacing entities. The sufferers are seeing the mirror images of their emotions and desires.

Source: Rudolf Steiner – GA 94 –  An Esoteric Cosmology – Lecture IX: The Astral World – Paris, 2nd June 1906

Translated by Rene Querido

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Previously posted on June 18, 2018

Imponderable things of life

It is no exaggeration to say: If a man most inwardly endeavours to be a good man in the presence of a child before the age of seven; if he endeavours to be sound in every way, if he conscientiously resolves to make no allowances for himself even in his inner life, in thoughts and feelings that he does not outwardly express — then, through the intangible, imponderable things of life, he works most powerfully upon the child.  

In this connection there are many things still to be observed, things which, if I may so express myself, “lie between the lines.” We have become enmeshed in a more materialistic way of life, especially as regards life’s more intimate and finer aspects. And so we have grown accustomed to pay little attention to these things. Yet it is only when they are rightly observed and estimated once again, that a certain impulse will enter into our educational thought and practice — an impulse that is very badly needed, especially in an age which claims to be a social age, an age of social thought.

There are certain experiences in life, which we cannot rightly estimate unless we take into account these real observations of the soul- and spiritual-life within the human being.

Source: Rudolf Steiner – GA 297 – Spiritual Science and the Art of Education – November 27, 1919   

Translated by George Kaufmann from a Shorthand Manuscript of an Address to School Teachers

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After death (3 of 5)

Between birth and death we have experienced this or that with this or that person or plant or mountain spring, with all we have approached during life. There is no single experience whose spiritual counterpart is not engraved into the spiritual world in which we are ever present, even while on earth. Every hand-shake we have exchanged has its spiritual counterpart; it is there, inscribed into the spiritual world. Only while we are surveying our life in the first days after death do we have these pictures of our life before us. These conceal, to a certain extent, what we have inscribed into the world through our deeds, thoughts and feelings.

The moment we pass through the gate of death to this other ‘life’, we are at once filled with the content of our life-tableau, i.e. with pictures which extend, in perspective, back to birth and even beyond. But all this vanishes into the wide cosmic spaces and we now see the spiritual counter-images of all the deeds we have done since birth. All the spiritual counter-images we have experienced (unconsciously, in sleep) become visible, and in such a way that we are immediately impelled to retrace our steps and go through all these experiences once more. In ordinary life, when we go from Dornach to Basle we know we can go from Basle to Dornach, for we have in the physical world an appropriate conception of space. But in ordinary consciousness we do not know, when we go from birth to death, that we can also go from death to birth. As in the physical world one can go from Dornach to Basle and return from Basle to Dornach, so we go from birth to death during earthly life, and, after death, can return from death to birth. This is what we do in the spiritual world when we experience backwards the spiritual counter-images of all we have undergone during earthly life. Suppose you have had an experience with something in the external realm of Nature — let us say, with a tree. You have observed the tree or, as a woodman, cut it down. Now all this has its spiritual counterpart; above all, whether you have merely observed the tree, or cut it down, or done something else to it, has its significance for the whole universe. What you can experience with the physical tree you experience in physical, earthly life;now, as you go backwards from death to birth, it is the spiritual counterpart of this experience that you live through.

If, however, our experience was with another human being — if, for example, we have caused him pain — there is already a spiritual counterpart in the physical world; only, it is not our experience: it is the pain experienced by the other man. Perhaps the fact that we were the cause of his pain gave us a certain feeling of satisfaction; we may have been moved by a feeling of revenge or the like. Now, on going backwards through our life, we do not undergo our experience, but his. We experience what he experienced through our deed. That, too, is a part of the spiritual counterpart and is inscribed into the spiritual world.

To be continued

Source: Rudolf Steiner – GA 234 – Anthroposophy, An Introduction – Lecture IX – Dornach, 10th February 1924

Translated by Vera Compton-Burnett

Previously posted on April 5, 2018

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