# Humanistic Treatment of Social and Educational Issues

## GA 192 — 15 June 1919, Stuttgart

### Ninth Lecture

In one of my recent lectures here, I pointed out that in the present day, education and teaching not only demand a certain traditional kind of didactic-pedagogical, as they are called, knowledge and skills, but that, above all, it is necessary for the educator and teacher of the present day to penetrate the great cultural currents of the present day. The educator is dealing with the growing humanity. This growing humanity will have to face many more questions and will have to be placed in them than those that have already been experienced in the past up to the present. And it is necessary that the educator and instructor, in dealing with the growing generation, has some inkling of the age and its character into which the present young generation of humanity is growing.

It should be more or less clear to everyone by now how those who speak in the ordinary sense of guilt or misconduct between these or those nations cling to the surface of things. It should be clear today that one cannot clearly see the course of events in the present and the recent past if one cannot free oneself from those ideas of guilt or atonement that apply to the individual life of people. For what has happened and what is still happening, such concepts as tragedy and fate are much more applicable than the concepts of injustice, guilt, atonement or the like. And however little humanity is inclined to raise its own present judgment to a higher level, it will have to be raised. For does not the struggle that humanity has fought point clearly and unmistakably to the fact that, in terms of cultural history, one might say anthropological history, there was a restlessness in humanity that gripped humanity almost all over the world? If one asks here and there: What did people clearly do or think in 1914? - then the judgments are all over the place. One must look at the elementary inner restlessness that has come over humanity all over the world. And this inner restlessness, which is clearly expressed today, has first of all been lived out, one might say, in physical warfare. This physical battle was more physical than previous wars, for how much that is purely mechanical and machine-like has taken part in this weapon fight! But just as this battle was such that it cannot be compared with anything in history, so it will be followed by a spiritual battle that also cannot be compared with anything in history. The extreme physical battle on the one hand will be followed by a spiritual battle, which will also represent an extreme of what humanity has experienced so far in its historical development. It will be seen that the whole earth will take part in this spiritual battle, and that in this spiritual battle Orient and Occident will stand with contrasts of a spiritual and mental kind as they have never been before.

These things always announce themselves through all kinds of symptoms, the significance of which is not always appreciated strongly enough. Much will depend on how the Anglo-American world, as the Occidental world, will behave towards the Oriental world in the future. For the Anglo-American world will not find it as easy as with Central and Eastern Europe physically to cope with the Orient spiritually. That half-starved India is today, crying out for a reorganization of all human conditions, means something tremendous in the present. For when this half-starved India rises, then, through the legacy of the spiritual heritage of the most ancient times, it will be a much more elemental enemy for the Occident, for the Anglo-American world, than Central Europe was with its materialistic outlook.

Our young generation is growing up in this great spiritual struggle, for which all social and other aspirations of the present are only the prelude, so to speak, only the propaedeutic. In this spiritual struggle, our young generation is growing up, and it will have to be armed with forces that today's humanity, even pedagogical humanity, often does not dream of. If present-day humanity wants to pursue social pedagogy, it needs to go back to completely different things than what can be learned from today's scientific methods, which are mostly natural scientific methods. In many cases, the most absurd stuff has found its way into our education system, for the very reason that there is an urge to bring something deeper from human nature into this education system, but because people still resist true reality, which cannot be conceived without spiritual reality. Just imagine that today in education, all kinds of stuff from so-called analytical psychology, from psychoanalysis, is being sought to be introduced into the educational system. Why is this happening? It is happening because people are incapable of thinking spiritually, and so they want to psychoanalytically examine the development of the spirit from the physical nature of the human being. Everywhere there is a resistance to spiritual knowledge that spoils the endeavor in which we are to engage.

Through the various materialistic inclinations of the past, we have developed a certain human attitude in ourselves as human beings. With this we live in the world today. How much this human attitude – I am not talking about a single nation, but about humanity – is worth, can be seen from the fact that millions of people have been killed and even more have been crippled as a result of this attitude of humanity. But let us now look not formally, externally, stereotypically, but let us look inwardly at the growing generation and at what we have to do for them in education and teaching. Let us look at it in the light of that knowledge of humanity, that anthropology, which we who have been involved with anthroposophy for many years should be familiar with. The smallest observation of human life borders on the greatest, most significant cultural currents and forces.

How often has it been discussed here how three successive developmental ages of man differ from each other in relation to the full development of human nature. We must, as I have often said, distinguish in the growing human being the age up to the time when he gets the permanent teeth, that is, until the change of teeth. This change of teeth is a much more important symptom for the whole human development than is usually assumed by today's natural science, which is only attached to external appearances. Over and over again, it must be emphasized that natural science has celebrated its greatest triumphs in these externalities; however, it cannot penetrate into the interior of things. Precisely because it is so great in terms of externalities, it cannot penetrate into the interior.

If we wish to understand the human being in this first stage of life, we must first consider the fundamentals of human inheritance. I have already spoken about this. These conditions of inheritance are only understood one-sidedly if we look at them only through the eyes of present-day natural science. Inheritance is such that two distinctly different influences are at work: the maternal and the paternal element. The maternal element is that which transmits to the human being more of the characteristics of the general folk culture, of the folk element. From the mother, the human being inherits more of the general: that he grows into a particular folk culture with a particular folk character. The mysterious aspect of motherhood consists in transmitting from generation to generation, through physical forces, the characteristics of the folk culture. The specific contribution of fatherhood is to throw the individual individuality of the human being into this generality, that which the human being is as an individual human being. Only when the details of human character are considered in the way suggested by the principles of inheritance will it become clear what is actually present in a newborn human being.

But then, for the first years of life, it should be noted that during this time, the human being is entirely an imitative creature. Everything that a person acquires up to about the seventh year is acquired through being an imitative creature. But through this, the life of the growing child is connected to the most intimate cultural characteristics of an age. Those whom the child imitates first are the child's role models. Everything they carry within themselves, with their most intimate peculiarities, is passed on to the growing generation. This imitation takes place entirely in the subconscious, but it is tremendously significant, and it becomes especially significant from the moment when whatever is learned by imitation from the child, when learning to speak occurs. Before learning to speak, imitation is initially still an imitation in appearance; when learning to speak begins, imitation extends into the inner qualities of the soul. The growing human being then takes on the likeness of those around him. And much more than one usually thinks, language becomes ingrained in the basic character of the growing human being. Language has an inner, a soul character of its own, and the growing child takes on a good deal of the soul of the person with whom he develops by speaking. This assimilation is very strong, very powerful; it extends into what we call the astral body. It is so strong that it needs a counterpole. That is there. And in the unbiased observation of this counterpole, the very mystery in the development of nature and being reveals itself, which today's external observation of nature cannot penetrate.

If external physical nature – let me express myself as I have no language to express these things – were more effeminate than it is, then through the acquisition of language, the human being would become entirely an imprint of that of which he learns to speak. But a kind of dam has been built against this, in that the physical nature of the human being is most strongly hardened during these first seven years. And the culmination of this hardening is expressed in the eruption of the permanent teeth. The eruption of the permanent teeth marks the completion of an inner hardening of the human physical body that continues throughout life, from birth, or at least from the appearance of the first teeth, which are purely inherited teeth, until the permanent teeth come through. These are two opposite poles: the extremely mobile inner development in speech, and the outer hardening, where, as it were, the human being rebels against it and says: I am also still there, I do not want to be just an image. — And this hardening expresses itself in what finally appears as a culmination point in the second teeth, the permanent teeth.

This process takes place in the first years of a person's life. What is the most important educational principle for this age? It is what we ourselves are. If we do not pay attention to what we ourselves are, right down to our innermost being, we educate badly, because the development of the human being at this age does not depend so much on what we tell him as on what we show him. He is a mimetic human being. You can experience it, as I have already mentioned: a child at this age, before the teeth change has taken place, steals, for example. The parents come and are beside themselves that he has stolen. If you see through the circumstances, you ask: how did it actually come about that the child stole? Well, he simply opened a drawer somewhere and took out money. That is what people tell you. If you understand the circumstances, you have to say: Don't worry about it, because it's not theft. The child has seen all along that the mother simply goes to the drawer at a certain time of day and takes money out of it. He has no particular concept of it; he is an imitator, he imitates things; if you forbid him to do so, he simply does not understand yet. It is not necessary for the harsh concepts of theft to immediately follow this act. The important thing is that we pay attention to ourselves and remember that children in these years are imitators.

Then comes the second age, which extends from the change of teeth to sexual maturity. This is the actual school period. During this school period, as I have often mentioned, the peculiar thing is that something completely different occurs in a person's life than the imitative principle of the first years of life. We must not allow ourselves to be talked into accepting such generalizations, as people love to bandy them about. That is nonsense, however it is usually meant. Nature is constantly making leaps. Just think how great a leap there is in plants from the green leaf to the colored petal of the flower. If you think that nature does not leap over an abyss, it may be right; but there can be no question of a continuous development without discontinuity in nature. This is also true for an actual observation of human development. While the human being is an imitator in the first seven years of life, he enters the age from the change of teeth to sexual maturity, where the principle of authority is the decisive factor for him. During this period something in the human being degenerates if the child is not given the healthy opportunity to develop trust in the person educating and teaching him, to trust not with the not yet awakened intellect but to do what is expected of him out of trust in the educator's authority, because the other person says it should be done and presents it as such. These things are not to be considered only from the point of view of today's tendency to absolutize everything in life, and from the point of view of the desire to make even the child an absolutely inwardly free being. If that is desired, and if it is done at this age, then the human being is not made free, but rather is made without support for life, quite without support, inwardly empty. If a person has not learned between the ages of seven and fourteen to have such trust in people that he orients himself towards them, something will be missing in the coming life in terms of inner strength and willpower, which he must have if he is to truly rise to life.

Therefore, all teaching should preferably be based on this absolute looking up to the educator. This cannot be drummed into the child, it cannot be beaten into the child; it must lie in the quality of the educator and teacher themselves, and there the matter goes right to the innermost core. These things do not take place in the same sphere as that in which we as educators say something to the child, but they take place primarily through what we as educators are in relation to the child. The way we speak, the tone of our speech, whether it is permeated with love or mere pedantry, whether it is permeated with factual interest or a mere sense of duty, is something that vibrates beneath the surface of things. This is of the utmost importance in the interplay between authoritarian action and the sense of authority. The relationship between the growing child and the educator or instructor is much more intimate than one might think. The child is now no longer merely imitating, but must grow into the most intimate, instinctive coexistence with the educator and instructor. This can be achieved even with the largest school classes; the excuse that it cannot be achieved does not apply. For anyone who has observed life knows that there is a great difference between two teachers, one of whom enters the classroom and the other enters it, quite apart from how many children are in the classroom. The one who, in the evening, as one often heard in German countries in the past, always felt the need to drink so much beer that he had the necessary heaviness in bed – that is a saying that one could often hear – will, not so much because he drank beer, but because of his inclinations, will open the classroom door and enter the room quite differently than someone who may have acquired the necessary heaviness in the evening before by, let us say, pondering a more serious matter regarding this or that ideological question. This is just one example, which could of course be varied in a hundred different ways. Only when one fully appreciates the benefit that a person receives from being able and allowed to develop a belief in authority between the time their teeth change and the time they reach sexual maturity, only when one fully appreciates this benefit, does one actually have the right judgment about what can happen in teaching and educating during this period of a person's life.

People often ask: What should we do with children? They then say: It is good at this or that age to tell children fairy tales, to let them retell fairy tales. Or they say: At this age, one should not talk to children so much in abstract terms, but rather in symbols and images. And I have pointed out that one can discuss even the most meticulous things with children, for example, the question of immortality. You point out to the child the chrysalis of an insect and how the butterfly flies out, and you point out that just as the butterfly comes out of the chrysalis, the soul of a human being passes through the gateway of death, out of the physical body into another form of existence. Yes, it is good to tell a child this. And yet, often you do not achieve any significant goal with it. Why not? Because in many cases you are asking the child to believe in it, and you do not believe in it yourself, you consider it to be a mere comparison. But this plays a significant role in the subconscious. These things are not meaningless. There is more to the relationship between people than can be expressed in external terms. There is a relationship between the whole person and the whole person. If you yourself do not believe in such a symbol, then there is no authority for the child, then you are not a role model for the child, even if you do everything else to secure your authority. You will say, of course: Yes, I cannot believe that the transition to death, to the post-mortem state, is somehow expressed in real terms by the butterfly hatching from the chrysalis. Well, I believe in it because it is actually true, because in fact the things of reality are real symbols, because it is indeed the case that in the physical world the butterfly emerges from the chrysalis according to the same laws by which, in the spiritual, the immortal soul emerges from life through the portal of death. But present-day humanity does not know such laws; it considers them wishy-washy. It has the belief that it must teach children something that has been overcome for the old. But then we cannot educate, then we cannot teach.

We can only gain a sense of authority if we pass on to the children what we ourselves believe fully, even if we have to dress it up in completely different forms for the children; but that is not the point. However, no human relationship can be established without sincerity and truthfulness at its core. And truth must prevail between people in all relationships. Only by turning to the truth will we be able to bring into the world what is now missing in the world. And because it is missing, misfortune has come. Do you not see the effect of dishonesty everywhere in the world, even the tendency, the longing for dishonesty? Is truth still spoken in world politics? No, under the present circumstances not at all! But we must start from the lowest human being to cultivate the truth again. Therefore, we must look into the secrets of the developing human being and ask: What does the developing human being demand of us in terms of education and teaching?

Those who, between the ages of seven and fourteen or fifteen, have not developed the ability to look to someone other than their authority figure, are, above all, incapable of developing the most important thing in human life for the next stage of life, which begins with sexual maturity: the feeling of social love. For with sexual maturity, not only does sexual love arise in man, but also what is in fact the free social devotion of one soul to another. This free devotion of one soul to another must develop out of something; it must first develop out of devotion through the feeling of authority. That is the state of the doll for all social love in life, that we first go through the feeling of authority. People who are fond of flirting and antisocial behavior arise when the sense of authority is not brought to life in teaching and education between the ages of seven and fourteen or fifteen.

These are things of the utmost importance for the present time. Sexual love is only, so to speak, a specific, a section of general human love; it is what emerges as the individual, the particular, and what adheres more to the physical body and the etheric body, while general human love adheres more to the astral body and the I. But the ability to love socially also awakens, without which there would be no social institutions in the world. This only awakens on the basis of a healthy sense of authority between the change of teeth and sexual maturity, that is, during the person's time at school. No matter how much people talk about a unified school system – and it is quite justified, of course – no matter how much they talk today about developing individuality and whatever the abstractions are called with which pedagogical puppets are made today: what matters is that we regain the ability to look inside human nature and, above all, to develop a feeling for the fact that the human being lives at all. Today, people have no sense at all that the human being is a living being that develops over time. Today, people only have a sense that the human being is something timeless; for today, people only talk about the human being without taking into account that he is a developing being, that something new is drawn into his overall development with each age.

If the things that lie within the program of the threefold social organism were fully explained to people today, they would still seem like a kind of madness to many in the widest circles. For you see, self-government is demanded, for example, for the educational system, separation from state and economic life with regard to the actual spiritual side of education. It is only through the emancipation of the spiritual life that it will be possible to restore man's rights. For today no one knows that the inner developmental impulses in the first years of life until the change of teeth are different from those in the time that follows until sexual maturity, and still different after sexual maturity; and no one knows today that when life goes downhill, when a person is in the second half of life, they undergo developmental states again. Who today considers that a person matures in life and that someone who, for example, is in his late forties or fifties has more to say through his life experience than someone who is only twenty years old? The course of life is something real. Today, however, it is not real for many people because they are educated and trained in such a way that they are no longer able to really gain experience in the second half of their lives. Today, people do not become older than twenty-eight years, so to speak, then they just vegetate along with the experiences up to the age of twenty-eight. But it does not have to be that way! A person can be a learner throughout their entire life, learning from life. But then they must be educated to do so; during their school years, the powers within them must be developed that can only become strong during this time, so that they are not broken again by later life. Today, people go around somehow getting a kink in their lives. Why is this so? Because in the period from the age of seven to fourteen they have not been made strong enough to withstand life. These connections must be given due attention, and other connections must not be forgotten. When we grow very old, we develop qualities that are connected with our very earliest childhood. What we imitated then develops at a higher level in the very last stage of life. And what we have gone through in the period from the change of teeth to sexual maturity occurs somewhat earlier, in the forties. And so what a person goes through in their very earliest childhood develops in their very latest stage of life. Human life is a real fact in its development. And we will not achieve real socialization until we treat human beings humanely. If we know nothing about human beings except that they come of age at twenty-one and are then capable of being accepted into all possible bodies and of talking about everything, then we will never establish socialism; we will only arrive at a levelling down to a human abstraction. Therefore, in the actual democratic state, where every mature person faces every mature person, everything that concerns man according to the equality of all men must be restricted, that is to say, everything that comes from mere legal concepts. It is precisely for this reason, in order not to kill reality, that the possibilities must arise again for what is bound to the becoming of man to be handed over to free development: spiritual life and economic life. It will develop in such a way that we will also have colleges of elders in spiritual and economic life again, because people will trust the art of administration more in those who have grown old than in those who are still young. The way will not be to have the state supervise the schools, as it is now, but the way will be to base the spiritual life on self-government. One often has the feeling that when a person has grown old, he is no longer suitable for one thing or another for which he was suitable in the past. In Austria, for example, there is a law according to which university teachers may only lecture until they are seventy, then they are granted a year of grace at most; but after that they are no longer allowed to lecture. I believe this law is still in force. I can even claim that it would be good if this age limit were lowered even further. But then, if a person is a university teacher, they would first have to enter the office of care and provision, the administrative office of teaching. The intimate bond between spirit and nature, which people today rave or ramble about, I believe, should be seriously sought again. We should not make arrangements that are made to the exclusion of any consideration of natural development, for example, to the exclusion of the fact that man is not an absolute being who is born at thirty-five years of age, remains that age, and does not grow older than thirty-five years. Instead, everything should be built on the development of the human being.

Let us assume the following case: we create a socialist institution today that is entirely to our liking, so that we are fully satisfied according to the view we have today of what takes place between people in a social context. And let us assume – which would also happen if one did not at the same time understand socialization in the spiritual sense – that socialization would take place entirely from today's world view. Then something would have to happen that has not yet occurred in the development of mankind: the next generation would be a generation of rebels. They would be the worst kind of revolutionaries, and they would have to be for the simple reason that they all wanted to bring something new into the world, and we here have only preserved the old. This shows how important it is to take into account the process of becoming, how we must not only consider that a person is a person, but also bear in mind that a person is a being that is born as a small child and dies with white hair, or even without hair. Today's natural science does not yet look into these things, and from today's natural science we learn for all other branches of life.

A very good, even brilliant, magnificent reflection of the scientific way of thinking in relation to social concepts is Marxism; it is science that has become social science, and is therefore basically absolutely barren. For Marxism teaches that everything will come of itself. People are particularly annoyed by the fact that so much is being written about the new formation in the sense of the threefold social organism. They say that they fully agree with my criticism of the present capitalist order, that they fully endorse the threefold order itself; but, they continue, they have to fight it in every way. These are the fruits of the present state of mind: people actually agree with something completely, but they have to fight it sharply. This is the result of applying the scientific way of thinking to all areas of life. The reason why this scientific way of thinking has become so powerful is that it is limited to the study of the dead. People only believe that it is an ideal that will one day be realized, that a living thing can be created in the laboratory through all kinds of combinations. But this will never happen through the scientific paths of today, because the scientific path of today only leads to dead concepts and is only great for grasping the dead. But with this grasping of the dead, one can never gain concepts for the living. We must achieve this possibility: to find concepts, ideas, sensations, impulses of will for the living; and this is especially necessary in the field of education.

As I have often stated in other places, today there is a very ingenious philosopher who saw the task of his science in something very strange. Above all, this philosopher wrote a thick book many years ago: “The Whole of Philosophy and its End”. In it, he proved that there can be no such thing as a philosophy. That is why he became a professor of philosophy at a university. Then he wrote a very ingenious book about the mechanics of spiritual life, a very ingenious book. He is a person called Richard Wahle, who has absorbed and realized the scientific way of thinking in the most ingenious way, who basically does not encounter the spiritual in his way of thinking. He just says that he does not want to deny the spiritual because he does not want to talk about the spiritual to such an extent that he does not deny it; but he only sees the known primary factors. He constructs the world entirely according to the scientific way of thinking. He is very clever, he is full of spirit. That is why he has also come to the conclusion – and this is something significant in this book 'On the Mechanism of Spiritual Life' – that is actually the scientific world view for today's human being. He asks himself: What do I have when I create the world view that today's scientist can form? And he comes to the answer: Then I have nothing but ghosts in my head; I get no reality, I have only ideas of a ghostly nature. — This is, strangely enough, correct: natural science gives nothing but ghosts. When it speaks of the atom, it is actually speaking of an atomic ghost; when it speaks of the molecule, it is speaking of a molecular ghost; when it speaks of natural laws and natural forces, they are all ghost-like. Everything is a ghost, even the law of causality. For the law of causality, as it is understood today, lives from the great illusion that what follows always arises from what has gone before, but this is not the case at all. Imagine a first, a second, and a third event. These do not need to arise from one another; the second does not need to arise from the first, nor the third from the second. Rather, the successive events can be like waves that arise from a completely different element of reality, and for each successive event you would have to look for the deeper causes somewhere completely different from the merely preceding event. I have been philosophically proving all this for decades. You only have to really study my writing “Truth and Science” and my “Philosophy of Freedom” to see that all this can be philosophically and rigorously scientifically proven. Wahle then summarized this by saying: “The scientific world view lives in the presentation of a ghostly world view. And that is true. Today's humanity does not have a conception of reality, but only a conception of ghosts, however much humanity today does not want to believe in ghosts. This belief in ghosts has in fact taken refuge in the scientific world view and is misleading people because they believe that they are fully immersed in reality. That is the revenge of the world spirit. But human nature is such that one thing never comes without the other.

What we form as a natural image, as a ghostly natural image today, is intellectual. But a human soul quality never takes on a certain character without the other soul qualities also changing in a corresponding way. While we scientifically create a ghostly image of nature, our inner will character also changes, and through this — something that today's people do not see because it is too fine for today's gross observation, but which nevertheless exists —, through the fact that our outer way of looking at things is ghostly, our will becomes nightmarish, in that the finer soul qualities arise from similar soul foundations as the inarticulate form of movement, or even speech, that takes place under the nightmare. And such a nightmare of humanity accompanies everything social, accompanies education, as our ghostly image of nature. Our social life is still a nightmare today because our image of nature is a ghost. One follows from the other. The convulsive restlessness that has taken hold of humanity today almost everywhere on the globe is a consequence of this inner life, of this ghostly conception of nature and the resulting psychological nightmare of the world of will and of the world of emotion.

This is what will lead to the fact that the genetic makeup that has been preserved in the Orient out of ancient spirituality must turn against the Occident, which has developed the qualities I have been talking about today. The farther west one goes, the more man lives under the unnatural influence of a ghostly image of nature on the one hand and under the convulsive, nightmare-like anti-social being on the other. The Orient, with its ancient spirituality, will rebel against this, and this will give character to the spiritual war that will follow the physical war. And the coming generation will have to live under this unrest. But under this unrest, what is called social organization must also develop. Therefore, there is no other way to counteract this than to let the abilities that lie in the human soul develop most strongly through social life. But this can only be done by organizing the social organism. For only by allowing each link – the economic, the legal, and the spiritual – to develop in its own way can they acquire a higher unity in the future. It would be a grave mistake to believe that a dichotomy would lead to anything. Today, some people talk about developing an economic life and a political life separately. This would lead to nothing more than the two, the economic and the political state, sabotaging each other; for the restless element of the spirit, which can only develop independently as a third link, would have to be present in both. The spiritual power of economic life would sabotage the spiritual power of state life, and the spiritual power of state life would sabotage the spiritual power of economic life. It is therefore essential that we really turn our attention to this threefold order and do not believe that we can make an advance payment in the form of a twofold order. It depends on the threefold order of the social organism. The smallest details of life will, in the near future, combine with the greatest things in life. Today, anyone who wants to can already come across the following phenomena.

In Anglo-American circles – as I mentioned earlier – people were already talking about this world conflagration, this world war, in the 1880s, because they were generous, albeit in a Western, selfish way, and reckoned with the driving forces of history. I have not yet traced it back further, but it is enough to know that in the 1880s, people in England were already talking about a world war in a similar way, not just that it would come, but that it would lead – and I am quoting the actual words that were spoken – to socialist experiments in Central and Eastern Europe, which people in Western Europe would not tolerate because they did not want to provide the conditions for such experiments. These are all facts. I am not talking about guilt or misconduct, and we must also stick to the facts. Everything that has happened so far has developed from quite significant foundations. The beginning of the socialist experiment in Russia is there. Today it has failed, as you know, can be regarded as having failed. Its defenders are always, like people in general, more papist than the Pope, are always more Leninist than Lezin; because Lenin already knows very well today that he will get nowhere with what he has brought about. And why is he getting nowhere? Because he neglected to establish a free spiritual life. If you want to go as far as Lenin did in the social sphere, you also need a free spiritual life, otherwise you become ossified and bureaucratic to the point of impossibility for the rest of social life. Today, the Russian experiment has already proved that the spiritual life must be free. But one must understand such a fact. And if people in Central Europe do not want to understand the necessity of the emancipation of intellectual life, especially of the school and teaching system, then a very terrible spiritual war will come between Orient and Occident.

Today the English, who have coped relatively easily with Central Europe in their politics, have failed to reflect on historical possibilities and impulses, today the English have to ask themselves: How will we cope with India? That need not be our concern, but it will soon be a very significant concern for Anglo-American politics, because the Indians will demand a socialization, but one that the Europeans can hardly even dream of. First of all, the stomachs of a huge part of the Indian people are rumbling. First of all, a large part of this people, mysteriously supported by all the demons that accompany the inheritance of ancient spirituality, lives with the call: “Away from England!” And England is no longer England at that moment if it does not have India. But this will not be a simple process; it will be a very significant process. Perhaps sleepy souls will oversleep it. You can't oversleep the physical war, but to oversleep the spiritual war, people might still manage to do that; because they have such a strong somnolence today, the so-called civilized people, that they oversleep the most important things. But the matter will still take place. And with all the powers that lie at the very core of the soul, the human being will be in the midst of this struggle.

The one who must first consider that we are heading for such times must be the educator and teacher. And from the thought, from the presentiment of what is to come, the strongest impulses must arise, which pedagogy, which education and teaching will need in the near future. What is to be taught and how must arise, not out of sophisticated fantasies about pedagogical and methodological minutiae, but out of an understanding of the great cultural currents of the present day, and this must shine forth into the teaching and education of the very near future.