The insight we have won through these lectures will enable us to
understand man in his relationship to the world around him. It will
enable us also to deal with the child in his relationship to the
world. It is only a question of being able to apply this insight in
life in the right way. We have to think of the relation of man to the
outside world as twofold, for we have found that the constitution of
the limb man is in complete contrast to that of the head man. We must
accustom ourselves to the difficult thought that the only way to
understand the forms of the limb man is to imagine the head forms
turned inside out like a glove or stocking. And in this is an
expression of something of great significance in the whole life of
man. If we were to draw it as a diagram we might say: the head is
formed as though it were pressed outwards from within, is
bulged outwards from within. The limbs of man we can
picture as pressed inwards from without through being turned inside
out at the forehead. (This turning inside out is a process of great
significance in the life of man.) Consider your forehead, and imagine
that your inner being is striving from within outwards towards your
forehead. Now on the palm of your hand or on the sole of your foot, a
kind of pressure is being exercised, like the pressure on your
forehead from within, only in the reverse direction. So that when you
hold your hand with the palm facing outwards, or when you place the
sole of your foot on the ground, there streams from without through
your sole, or through your palm, what streams towards your forehead
from within. This is a fact of remarkable importance. It is so very
important because it enables us to see the actual disposition of the
spiritual-soul element in man.
This spirit-soul element, as you now see, is a stream. The spirit-soul
passes through man as a stream, as a current.
And what is man in respect to this soul and spirit? Imagine a flowing
stream of water stopped by a dam, so that it is checked and floods
back on itself. So does the spirit and soul gush over in man. The
human being is like a dam for the spirit and soul. They might flow
through him unhindered, but he retards and keeps them back. Man causes
spirit and soul to be dammed up within him. Now this process, which I
have likened to a stream, is a very remarkable one. I have likened the
active flow of spirit and soul through man to a stream. But actually
what is it from the point of view of the external bodily
nature? It is a perpetual suction of the human being. Man confronts
the external world. Spirit and soul are continuously striving to
absorb him, to suck him in. This is why we continuously shed flakes
and bits of ourselves. And if the spirit is not strong enough to do it
we have to cut off bits of ourselves, e.g. the finger nails
because the spirit, coming from without, seeks to devour and destroy
them. The spirit destroys everything, and the body checks this
destructiveness of the spirit. And in man a balance must be created
between the destructive spirit and soul and the continually
constructive activity of the body. The chest abdomen system is
inserted amidst this stream. And it is this chest abdomen system which
throws itself against the destructive onset of spirit and soul, and
which permeates the human being with the material substance it
produces. From this you will see that the limbs of man which reach out
beyond the chest abdomen system are really the most spiritual thing of
all, for there is less of the substance-creating process going on in
the limbs than anywhere else in man. The only thing that brings a
material element into the limbs is that part of the metabolic process
which is sent into the limbs by the chest abdomen system. Our limbs
are spirit to a high degree, and it is the limbs which consume our
body when they move.
And the task of the body is to develop in itself what is potentially
in man from his birth. If the limbs move too little or move in the
wrong way, they do not consume enough of the body. The abdomen chest
system is then in the fortunate position fortunate, that is,
for itself that an insufficient quantity of it is consumed by
the limbs. It uses what is left over to produce surplus substantiality
in man. This surplus substantiality then permeates what is native to
man from his birth, that is, the bodily nature proper to him as a
being born of spirit and soul. It permeates what he ought to have with
something he ought not to have, with a substantiality which belongs to
his earthly nature only, a substantiality having no tendency to spirit
and soul in the true sense of the words: it permeates him with fat.
Now when this fat is deposited in man to an abnormal extent it causes
too much obstruction to the incoming consuming process of spirit and
soul; with the result that the path of this spirit and soul process to
the head system is made difficult. For this reason it is not right to
allow children to have too much fat producing food. It causes their
heads to be separated off from the soul-spiritual stream. For fat
obstructs soul and spirit, and renders the head empty. It is a
question of having the tact to co-operate with the child's home life
and see to it that he does not get too fat. Later in life getting fat
depends on all kinds of other things, also some abnormally constituted
children tend to get fat because they are weak but with normal
children it is always possible to prevent excessive fat by giving a
suitable diet.
We shall not, however, have the right feeling of responsibility
towards these things unless we appreciate their very great
significance. We must realise that if we allow the child to accumulate
too much fat we are encroaching on the work of the world process. The
world has a purpose to achieve in man, which it signifies by letting
soul and spirit flow through him. We definitely encroach on a cosmic
process if we let the child get too fat.
Now something very remarkable happens in man's head: as all spirit and
soul is dammed up there it splashes back like water meeting a weir. It
is like this: the spirit and soul brings matter with it, as the
Mississippi brings sand, and this matter sprays back right inside the
brain; thus where spirit and soul is dammed up we have streams surging
one over the other. And in this beating back of the material element
matter is continually perishing in the brain. And when matter, which
is still permeated with life, collapses and is driven back, as I
described, there then arises the nerve. Nerve comes into existence
wherever matter which has been driven through life by the spirit
perishes and decays within the living organism. Hence nerve is decayed
matter within the living organism: life gets jammed, as it were, gets
dammed up in itself, matter crumbles away and decays. Hence arise
channels in all parts of the body filled with decayed matter, these
are the nerves. Here spirit and soul can play back into man. Spirit
and soul sprays through man along the nerves; for spirit and soul
makes use of the decayed matter. It causes matter to decay, to flake
off on the surface of man's body. Indeed spirit and soul will not
enter man's body and permeate it until matter has died within it. The
spirit and soul element in man moves within him along the nerve
channels of lifeless matter.
In this way we can see how spirit and soul actually operates in man.
We see it pressing upon him from outside, developing, as it does so, a
devouring, consuming activity. We see it penetrating into him. We see
how it is checked, how it splashes back, how it kills matter. We see
how matter decays in the nerves, and how this enables the spirit and
soul to make its way even to the skin, from within outwards, along the
pathways of its own making. For spirit and soul cannot pass through
what has organic life.
Now, how can you picture the organic, the living element? You can
picture it as something that takes up spirit and soul into itself,
that does not let them through. And you can picture the dead material,
mineral element as something that lets the spirit and soul through. So
that you can get a kind of definition for the living-organic element
and a definition for the bone-nerve element, and indeed for the
material-mineral element as a whole. For the living-organic element is
impermeable for the spirit. The dead physical element is permeable for
the spirit. Blood is a very special fluid, for as opaque
matter is to light, so is blood to the spirit. It does not let the
spirit through. It retains the spirit within it. Nerve substance is a
very special substance, also. It is to spirit as transparent glass is
to light. As transparent glass lets the light through, so, too,
physical matter, material nerve substance lets the spirit through.
Here we have the difference between two component parts of the human
being, that in him which is mineral, which is permeable to the spirit,
and that in him which is more animal, more of a living organism, and
which retains the spirit within him that which causes the
spirit to produce the forms which shape the organism.
From this many things follow for the treatment of the human being. For
example, when a man does bodily work he moves his limbs. This means he
is entirely immersed, he is swimming about in the spirit. This is not
the spirit that has dammed itself up within him, this is the spirit
that is outside him. If you chop wood, or if you walk whenever
you move your limbs in work of some sort whether useful or not
you are constantly splashing about in spirit; you are concerned
constantly with spirit. This is very important. And, further it is
important to ask ourselves: What if we are doing spiritual work, if we
are thinking or reading how is it then? Well, this is a concern
of the spirit and soul that is within us. Now it is not we who splash
about in spirit with our limbs, but the spirit and soul is at work in
us and continuously makes use of our bodily nature; that is, spirit
and soul come to expression wholly as a bodily process within us. And
here within us by means of this damming up, matter is constantly being
thrown back upon itself. In spiritual work the activity of the body is
excessive, in bodily work, on the other hand, the activity of
the spirit is excessive. We cannot do spiritual work, work of soul and
spirit, except with the continuous participation of the body. When we
do bodily work the spirit and soul within us takes part only in so far
as our thoughts direct our walking, or guide our work. But the spirit
and soul nature takes part in it from without. We continuously work
into the spirit of the world, we continuously unite ourselves with the
spirit of the world when we do bodily work. Bodily work is spiritual;
spiritual work is bodily, its effect is bodily upon and within man. We
must understand this paradox and make it our own, namely that bodily
work is spiritual and spiritual work bodily, both in man and in its
effects on man. Spirit is flooding round us when do bodily work.
Matter is active within us when we do spiritual work.
We must know such things, my dear friends, if we are to think with
understanding about work whether spiritual or bodily work
and about recreation and fatigue. We can only do this if we
have a thorough grasp of what I have just described. For, suppose a
man works too much with his limbs, that he does too much bodily work,
what is the result? It brings him too much into relation with the
spirit. For spirit continually floods round him when he does bodily
work; consequently the spirit gains too much power over man, the
spirit that comes from outside. We make ourselves too spiritual when
we do too much bodily work. From without we let ourselves be made too
spiritual. And it follows that we need to give ourselves up to the
spirit for too long, in other words, we have to sleep too long. And
too much sleep in turn promotes too much bodily activity, the bodily
activity of the chest abdomen, not of the head system. This activity
over-stimulates life, we become feverish, too hot. Our blood pulses in
us too strongly its activity in the body cannot be assimilated, if we
sleep too much. Nevertheless through excessive bodily work we produce
in ourselves the desire to sleep too much.
But what about lazy people who love to sleep, and who sleep so much?
Why are they like this? It is due to the fact that man can never
really stop working. When a lazy person sleeps it is not because he
works too little, for a lazy person has to move his legs all day long,
and he flourishes his arms about, too, in some fashion or other. Even
a lazy person does something. From an external point of view he really
does no less than an industrious person but he does it without
sense or purpose. The industrious man turns his attention to the
outside world, He introduces meaning into his activities. That is the
difference. Senseless activities such as a lazy person carries on are
more conducive to sleep than are activities with a purpose in them. In
intelligent occupation we do not merely splash about in the spirit: if
there is meaning in the movements we carry out in our work we
gradually draw the spirit into us. When we stretch out our hand with a
purpose we unite ourselves with the spirit; and the spirit, in its
turn, does not need to work so much unconsciously in sleep, because we
are working with it consciously. Thus it is not a question of whether
man is active or not, for a lazy man too is active, but the question
is how far man's actions have a purpose in them. To be active with a
purpose these words must sink into our minds if we would be
teachers. Now when is a man active without purpose? He is active
without purpose, senselessly active, when he acts only in accordance
with the demands of his body. He acts with purpose when he acts in
accordance with the demands of his environment and not merely in
accordance with those of his own body. We must pay heed to this where
the child is concerned. It is possible, on the one hand, to direct the
child's outer bodily movements more and more to what is purely
physical, that is, to physiological gymnastics, where we simply
enquire of the body what movements shall be carried out. But we can
also guide the child's outer movements so that they become purposeful
movements, movements penetrated with meaning, so that the child does
not merely splash about in the spirit in his movements, but follows
the spirit in his aims. So we develop the bodily movements into
Eurythmy. The more we make the child do purely physical gymnastics the
more he will be at the mercy of excessive desire for sleep; and of an
excessive tendency to fat. We must not entirely neglect the bodily
side, for man must live in rhythm, but having swung over to this side
we must swing back again to a kind of movement which is permeated with
purpose as in Eurythmy, where every movement expresses a sound
and has a meaning the more we can alternate gymnastics with
Eurythmy the more we shall bring harmony into the need for sleeping
and waking; the more, too, shall we maintain normal life in the
child's will, in his relations to the outer world. That gymnastics,
moreover, has become void of all sense or meaning, that we have made
it into an activity that follows the body entirely, is a
characteristic phenomenon of the age of materialism. And the fact that
we seek to raise this activity to the level of sport,
where the movements to be performed are derived solely from the body,
and not only lack all sense and meaning, but are contrary to sense and
meaning this fact is typical of the endeavour to drag
man down even beyond the level of materialistic thinking to that of
brute feeling. The excessive pursuit of sport is Darwinism in
practice. Theoretical Darwinism is to assert that man comes from the
animals. Sport is practical Darwinism, it proclaims an ethic which
leads man back again to the animal.
One must speak of these things to-day in this radical manner because
the present-day teacher must understand them; for, not only must he be
the teacher of those children entrusted to his care, he must also work
socially, he must work back upon mankind as a whole to prevent the
increasing growth of things which would tend indeed to have an
animalising effect upon humanity. This is not false asceticism. It
comes from the objectivity of real insight, and is as true as any
other scientific knowledge.
Now what is the position with regard to spiritual work? Spiritual
work, thinking, reading and so on, is always accompanied by bodily
activity and by the continual decay and dying of organic matter. When
we are too active in spirit and soul we have decayed organic matter
within us. If we spend our entire day in learned work we have too much
decayed organic matter in us by the evening, This works on in us, and
disturbs restful sleep. Excessive spiritual work disturbs sleep just
as excessive bodily work makes one sleep-sodden. But when we exert
ourselves too much over soul-spiritual work, when, for instance, we
read something difficult, and really have to think as we read (not
exactly a favourite occupation nowadays), if we do too much difficult
reading we fall asleep over it. Or if we listen, not to the trite
platitudes of popular speakers or others who only say what we already
know, but to people whose words we have to follow with our thoughts
because they are telling us what we do not yet know we get
tired and sleep-sodden. It is well known that people who go to a
lecture or concert because it is the thing to do, and do
not give real thought or feeling to what is put before them, fall
asleep at the first word, or the first note. Often they will sleep all
through the lecture or concert which they have attended only from a
sense of duty or of social obligation.
Now here again are two kinds of activity. Just as there is a
difference between outward activity which has meaning and purpose and
that which has no meaning, so there is a difference between the inner
activity of thought and perception which goes on mechanically and that
which is always accompanied by feelings. If we so carry out our work
that continuous interest is combined with it, this interest and
attention enlivens the activity of our breast system and prevents the
nerves from decaying to an excessive degree. The more you merely skim
along in your reading, the less you exert yourselves to take in what
you read with really deep interest the more you will be
furthering the decay of substance within you. But the more you follow
what you read with interest and warmth of feeling the more you will be
furthering the blood activity, that is, that activity which keeps
matter alive. And the more, too, you will be preventing mental
activity from disturbing your sleep. When you have to cram for an
examination you are assimilating a great deal in opposition to your
interest. For if we only assimilated what aroused our interest we
should not get through our examinations under modern conditions. It
follows that cramming for an examination disturbs sleep and brings
disorder into our normal life. This must be specially borne in mind
where children are concerned. Therefore for children it is best of
all, and most in accordance with an educational ideal, if we omit all
cramming for examinations. That is, we should omit examinations
altogether and let the school year finish as it began. As teachers we
must feel it our duty to ask ourselves: why should the child undergo a
test at all? I have always had him before me and I know quite well
what he knows and does not know. Of course under present-day
conditions this must remain an ideal for the time being. And I must
beg you not to direct your rebel natures too forcibly against the
outside world. Your criticism of our present-day civilisation you must
turn inwards like a goad, so that you may work slowly for we
can only work slowly in these things towards making people
learn to think differently; then external social conditions will
change their present form.
But you must always remember the inner connection of things. You must
know that Eurythmy, external activity permeated with purpose, is a
spiritualising of bodily activity, and the arousing of interest in
one's teaching (provided it is genuine) is literally a bringing of
life and blood into the work of the intellect.
We must bring spirit into external work, and we must bring blood into
our inward, intellectual work. Think over these two sentences, and you
will see that the first is of significance both in education and in
social life, and that the second is of significance both in education
and in hygiene.
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