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A READER'S JOURNAL
The Child's Changing Consciousness
As the Basis of Pedagogical Practice, GA#306
by
Rudolf Steiner
8 lectures, Dornach, 1923
Foreword by Douglas Sloane
ARJ2 Chapter: Spiritual Science
Published by Anthroposophic Press/NY in 1996
A Book Review by Bobby Matherne ©2018
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To interpret the title as noting the change in consciousness over time that all children undergo would be correct, but that covers only half its meaning. Steiner clearly stresses the importance of noting the change of consciousness in an individual child at any age. Thus, not only change that occurs over time in all children, but the change that also occurs in an individual child must become the basis of pedagogical practice. True teachers notice both kinds of change: the temporal change in all children as they age and the individualistic change in a single child, and they learn to react to both these types of change.
Douglas Sloane, in his Foreword, advises that educators should avoid premature exposure of young children to analytical thinking, stating that such an educational strategy could adversely affect the child's educational growth and physical health in later life, that it is much better to provide models for children to imitate.
[page xiv, Foreword ] Positively, it means that the educator's primary task for the pre-school child is to provide an environment and people worthy of imitation by, and interaction with, the child. Negatively, it means that every attempt to teach young children analytical, conceptual thinking — the widespread efforts to teach reading, calculating, and computer skills at an ever earlier age — is premature, and a destructive intrusion that threatens the full development of the tacit knowing so necessary for truly powerful, creative, and self-confident thinking in later life.
Why premature? Can we not sprout plants during winter in a greenhouse so they will grow faster when moved outdoors later? Yes, but children are not plants, but human beings: eternal spirits newly arrived in a human body, who each have an individual agenda which will only reveal itself during post-school years of maturity. If we as educators force-feed children material that some pedagogical pundit deems appropriate, we risk creating stunted adults with unfulfilled lives.
[page xiv, Foreword ] Although the dominant tendency in modern education is to continue to "hot house" young children to acquire adult reading and calculating skills, some important educators, like David Elkind, are beginning to point out, as Waldorf schools have always done, how destructive this is to the child's eventual educational growth and even physical health.
Waldorf schools do not promote anthroposophy, but rather the principles of anthroposophy help to shape the Waldorf schools to ensure the prospering of the children they serve. Anthroposophy uses its own principles to deal with the concrete reality found within school children, but does not disparage any tenets of science or religion, considering them as good and useful. Instead it expands upon areas where such principles do not go far enough in creating healthy and creative adults.
[page 8] Anthroposophy does not proceed, as so many of its enemies do, by shamefully denigrating everything that does not agree with its own principles. Anthroposophy is more than prepared to recognize and acknowledge what is good, wherever it is found.
Scientific achievements have made the world better in many ways, but its method of dealing with only material aspects of the world has caused it to neglect the soul and spirit aspects of human beings, especially in the education of children.
[page 8] Anthroposophy points to the importance of the scientific achievements of the last three to four centuries and, above all, to those of the nineteenth century, all of which it fully recognizes. At the same time, however, anthroposophy also has the task of observing how these great scientific successes affect the human soul. It would be foolish to think that the ideas of a relatively few scientifically trained experts have little consequence for society as a whole; for even people who know little or nothing about science are influenced by contemporary science in their soul mood and in their life's orientation. Even people of a strictly orthodox religious faith, born of tradition and habit, nevertheless owe their world orientation to the results of orthodox science. The attitude of modern people is colored increasingly by the scientific view with all its tremendous achievements, which cannot be praised highly enough.
Where does this leave the human soul? It cannot be weighed, viewed under a microscope, seen in an MRI, or given a chemical formula, in other words, the human soul eludes all of our modern science and medical schemes. That is why pedagogical experts schooled in modern science can use principles which do harm to the soul and spirit of the school children they imagine to be their subjects in a test tube environment.
[page 8] Yet the constitution of the human soul has been strangely affected by modern science. Having revealed more and more of outer nature, science has, at the same time, alienated human beings from themselves. What happens when the human being is observed from a scientific perspective? Our attention is drawn first to what has already been discovered very thoroughly in the inert, lifeless world. Then the human being is analyzed according to physiological and chemical components and what was established in the laboratories is then applied to the living human being.
Steiner cites the incompleteness of the basic theory of the formation of our solar system according to modern science, the Kant-Laplace theory of a spinning gas which eventually coalesced into the separate planets we know today. The only problem is the lack of explanation of how the gas began spinning in the first place, a defect that is completely ignored. This is only one example of defects in modern scientific explanations which also pervade our astronomical and geological calculations, and are also ignored. In the educating of our children, we cannot afford to accept culturally acknowledged half-truths and ignore reality.
[page 12] And so, many elements of an unrealistic soul attitude can be detected where science appears to be most correct, where its findings cannot be contested. Consequently these elements of error easily creep into education. For those who teach are inevitably a product of their own time, and this is as it should be. When they come across such geological calculations or astronomical analogies, everything seems to fit together very nicely. Sometimes one cannot help but feel amazed at the incredible ingenuity of scientific interpretations that, despite their apparent power of conviction, nevertheless, can lead us away from reality. However, as educators we must never deviate from actual reality. In teaching, we face reality all the time, and this must spur us on to greater knowledge of human nature as it really is. In a certain sense this failure to penetrate human nature has already crept into modern-day educational thinking and practice.
The other day, I caught a reference on CSPAN to parents working as the heads of high-tech businesses of Silicon Valley who insist on sending their children to a Waldorf school where they are only allowed to use paper and pencils in the classroom. Seems the smarter you are, the more you wish for your children to have an integrated body and soul and a healthy existence. Steiner explains some of the illnesses in later life that can stem from careless schooling.
Take this example of the connection between excessive rote memorization at an early age and diabetes or rheumatism at a later age.
[page 20] Let us take the example of someone who develops diabetes or rheumatism at a certain age. When trying to find a remedy for such an illness, usually only the present conditions are considered; this, in itself, is quite justified. It is certainly proper to make every effort to heal a sickness whenever it occurs. But if one surveys the whole life of the patient, one may discover that many times diabetes is due to a memory that was overtaxed or developed in the wrong way between the change of teeth and puberty. Health during later years is largely conditioned by the way a person's soul life was developed during childhood.
When we naturally remember something, our soul fully digests it and no traces of it remains. But in forced rote memorization, the child is beset with remembering for the sake of remembering and its soul resists digesting the material, before, during, and after the forced memorization. We could say it leaves a bad taste in the child's mouth. That's a curious metaphor, but it seems apt for what Steiner calls "undigested vestiges".
[page 21] For example, if undigested vestiges of memory remain in the soul of a child between seven and fourteen, they will be released approximately between the ages of thirty-five and forty-five as physical residues, which can then lead to rheumatism or diabetes.
No wonder Steiner says that Waldorf teachers should have medical knowledge at their disposal.
[page 21] It is not right for them to leave everything concerning the child's health to the school doctor, who usually doesn't even know the children. If any profession in our time requires a wider background, education needs it most of all.
In Waldorf schools, one can find today that the school doctor is also a teacher who holds classes when not doing doctoring. In the regular teachers conferences of the school, any medical related situations can be brought up to the doctor, and all of the teachers in the school can learn from one teacher's health-related encounter in a classroom.
What is it that makes anthroposophical-based teaching different from other methods?
[page 21] Anthroposophy begins with an entirely different attitude. It does not simply want to correct old ideas, but begins with a true picture and knowledge of the human being, because, in keeping with human progress, these things have become necessary today.
No one would claim that newly born baby is the same as a gestating fetus, would they? The differences are readily apparent. Most obviously, the fetus requires its mother's body to supply it with oxygenated blood and with processed nutrition, whereas a newly born baby must breathe to create its own oxygenated blood and must ingest food and digest it into processed nutrition on its own. This is a dramatic change in a baby's life, is it not? There are several other less dramatic, but equally important changes which will occur later in the child's life. When the baby teeth fall out and new teeth appear, the child changes dramatically, having available for the first time teeth which were created, not inside its mother's body, but inside its own body. The second dramatic change occurs when the child reaches puberty and becomes able to be sexually active and create a child out of or inside its own body. These are important changes in a child which a teacher encounters and must be able to respond appropriately to these three stages of growth: before teeth change, before puberty, and after puberty. There is no theoretical knowledge that can prepare a teacher to handle these challenges which can only be handled while facing children directly in a classroom.
[page 24] It would surely not be proper for teachers to first acquire theoretical knowledge and then to think: What I have learned in theory I will now apply in my teaching in one way or another. With this attitude they would only distance themselves from the child's true being. Teachers need to transform their knowledge of the human being into a kind of higher instinct whereby they can respond properly to whatever comes from each individual child.
There is a distinct difference between anthroposophical knowledge of the full human being and the kind of knowledge found in science and medical teachings which deal only with the material aspects of the human being as a unique cocktail of liquids, chemicals, flesh, and bones. Such widely accepted knowledge "can lead to a routine approach to education at best, but not to a firmly founded pedagogical sense and teaching practice."
[page 24] [To avoid the routine approach,] one's knowledge of human nature must be capable of becoming pedagogical instinct the moment one has to deal with a child, so that in response to all that comes from the child one knows instantly and exactly what must be done in every single case.
Steiner makes a comparison with eating and drinking, saying we do not usually follow theoretical directions. Such folly may have been rare in his lifetime a hundred years ago, but it has become increasingly common today to find people counting calories, and amounts of fats, carbohydrates, proteins, gluten, salt, and a miscellanea of other aspects of food determined to be bad by today's theories before they will allow themselves to eat or drink it. They seem to be doing to their own health what educators are doing to their own children in today's school systems by following theoretical directions laid down by well-meaning pedagogical pundits.
[page 24, 25] We drink when thirsty and eat when hungry, according to the constitution of the human organism. Eating and drinking follow a certain rhythmical pattern for good reasons, but usually one eats and drinks when hungry or thirsty; life itself sees to that.
We must strive to understand a "child in all its pulsing life." This cannot be achieved if a teacher starts by applying intellectual concepts to a child. Such concepts would be applied en masse to the entire classroom, and what each child needs individually would be ignored, leading to each child's life being sacrificed on the altar of pedagogical efficiency.
[page 25] Knowledge of the human being, which forms the basis of a sound and practical way of teaching, must create in the teachers, every time they face a child, something like the relationship between hunger and eating. The teachers' response to a given pedagogical situation has to become as natural as satisfying a sensation of hunger by eating. This is only possible if knowledge of the human being has permeated flesh and blood as well as soul and spirit, so that you intuitively know what needs to be done every time you face a child. Only if your knowledge of human beings has such inner fullness that it can become instinctive can it lead to the proper kind of practical teaching. It will not happen on the basis of psychological experiments leading to theories about pupils' powers of memory, concentration, and so on. In that case, intellectual ideas are inserted between theory and practice. This presents an unreal situation that externalizes all educational methods and practice. The first thing to be aimed for is a living comprehension of the child in all its pulsing life.
Children learn by walking, speaking, and thinking. The famous poet Jean Paul Richter recognized the importance of these activities in the young child's life by saying, "The human being learns more for the whole of life during the first three years than he does during his three years at university." (Page 25) Note he said nothing about reading or writing, because a child spends its time walking, speaking, and thinking during these first three years.
The movement of a child's arms serves its soul and of its legs serves its body. With its arms the child deals with the content of its life especially while learning to speak and adds expressiveness to its speech as the child grows into an adult. With its legs the child learns to adjust to the external world, establishing its own rhythms both externally and internally. (Page 27)
[page 29] But in this context you can also see that the proper sequence of events can be safeguarded if children are encouraged to learn to walk first, that is, if one can possibly avoid having children learn to speak before they can walk. Speech has to be developed on the basis of the right kind of walking and of the free movement of the arms. Otherwise, children's speech will not be anchored in their whole being. Instead, they will only babble indistinctly. You may have come across some people whose speech sounded not unlike bleating. In such a case, not enough attention was paid to what I have just tried to characterize.
After walking and speaking, the next stage for a child should be learning to think. Why should thinking come last? Steiner says, "it lies in the child's nature to learn to think only through speaking." He goes on to explains how this is so.
[page 29] In its early stages, speaking is an imitation of the sounds that the child hears. As the sounds are perceived by the child in whom the characteristic relationship between the movements of the legs and arms is deeply rooted, it learns intuitively to make sense of the sounds that it imitates, though without linking any thought to what it has heard. At first, the child only links feelings to the sounds coming toward it. Thinking, which arises later, can develop only out of speech.
Animals have larynxes, but cannot speak. They can roar, bark, grunt, moo, mew, and make various kinds of repetitive sounds, but they cannot do what a young human being can do easily, speak. Why can they not speak?(1) Animals are like human-made robots which can be designed to make noises and even seem to speak, but they cannot adapt their upper body to sounds and create meaningful sounds to fit a given situation. Only human beings can adapt their organism in this way. A two-year-old human, for example, can ask for some wah-wah when thirsty.
[page 32] What happens in a human being through learning to speak is something I ask you to consider most seriously. This human faculty might best be understood in its essence by comparing it with animal development. If an animal could express what lives in its forming and shaping, emanating from its upper chest organs, it would have to say, My form conforms with what streams from my upper chest and mouth organs, and I do not allow anything to enter my being that would modify this form. So would the animal speak if it were able to express this relationship. The human being, on the other hand, would say, I adapt the upper organs of my chest and mouth to the world processes that work through language, and I adjust the structure of my innermost organization accordingly.
When a child adapts to life there are forces of heredity which come to the surface and forces of environment which impress inward. Steiner says clearly that the "environmental influences are far stronger than is generally realized." That seems accurate to this day, and under-realized by scientists who suspect any factor which they cannot put under a microscope, like the soft influences that the child's environment impress upon it. Steiner sees this impress like footprints of a hunting boot in soft snow, claiming that a Martian who thought like a modern day scientist would suspect some forces were pushing up from the Earth's surface to create the raised ridges of the footprint. (Page 38)
[page 37, 38] Often we hear it said that someone has inherited a particular trait from either the father or the mother, whereas in reality it is simply the result of imitating a certain way of walking, or a characteristic gesture of hands, or a specific manner of speaking, from those close to the person in his or her early childhood. The child's total surrender to the influences of the environment is what is of pre-eminent importance during the first years and not heredity as such.
Genes are physical body traits acquired from one's parents; whereas doyles are physical body states acquired from one's parents and environment(2). A child under five years of age continuously stores doyles as it matches the way a parent walks, gestures, and speaks. These are the influences of the environment to which Steiner attributes pre-eminent importance for a young child's development. He says, "The brain is no more than the ground into which the activities of thinking and speaking imprint what is received from the surrounding world. It is not a matter of heredity."
[Page 39] Through language we take in from our surroundings what we make our own in the realm of the soul. The entire soul atmosphere of our surroundings permeates us through the medium of language. And we know that the child is one great sense organ; we know that inner processes are inaugurated through these soul impressions.
What if the soul impressions are made by a father who is constantly angry? These will also be absorbed by the child. And, if the mother is cowered and rendered powerless by her choleric husband, where will a correction come except from educators outside the family? Lacking correction, the effect will be deleterious to the health and life-skills of the child.
[page 39] If a child, for example, is frequently exposed to the outbursts of an over-choleric father who utters his words as if in constant anger, it will inwardly experience its father's entire soul background through the way he forms his words. And this has an effect not only on the child's soul, but, through the atmosphere of anger surrounding it, causes the activity of fine glandular secretions to increase as well. Eventually, the glands of such a child become accustomed to an enhanced activity of secretion, and this can affect the whole life of such a child. Unless these harmful influences are balanced through the right kind of education later on, a tendency will develop toward nervous anxieties in any angry atmosphere. Here you have an example of how a certain soul condition directly enters and affects the physical organization.
Such a child who lands in a typical public school today will be called problematic, perhaps bordering on juvenile delinquency, and no one will deem the child's condition to be capable of amelioration, short of what was called reform school when I was a child in the 1940s. Today such erratic behavior is treated as an illness called attention-deficit-hyper-activity disorder (ADHD) and is usually treated with drugs. The key, the important thing to notice, is that, if the child lands in a Waldorf school, the teacher will recognize the excess choleric state and begin to make subtle corrections which will greatly improve the child's prospects for a full, healthy life in body, soul, and spirit.
It occurred to me in a meeting of my book club the other night that not one of the dozen people there had a knowledge of the difference between soul and spirit. I know because someone asked what the difference was, and no one else offered an answer. This represents the kind of adults that state and parochial school (non-Waldorf schools) systems have been developing over the past seven decades, adults mostly oblivious of the distinctions of soul and spirit. Lacking that knowledge, they live in a kind of psychology based primarily on the body, ignoring the soul and spirit aspects of the human being. How did this approach to understanding the full human being come about? It began with the Eighth Ecumenical Council in Constantinople in 869 A. D.
[page 42] One must no longer speak today of the human spirit, since an Ecumenical Council abolished it, declaring that the human being does not consist of body, soul and spirit, but only of body and soul, the latter having certain spiritual properties.
The trichotomy of the human being was dogmatically forbidden during the Middle Ages, and today, our contemporary "unbiased" science begins its psychology with the declaration that the human being consists of body and soul only. Blissfully unaware of how little "unbiased" its findings are, it is still adhering to medieval dogmatism. The most erudite university professors follow this ancient dogma without having the slightest notion of it. In order to arrive at an accurate picture of the human being, it is essential to recognize all three constituent parts: body, soul, and spirit.Unfortunately materialism understands little of matter. Why? Because it cannot see spirit working through matter, instead, it understands only matter working through matter!
[page 42] But it does not know that everywhere matter is permeated with spirit. If one wants to describe materialism, one has to resort to a paradoxical definition. Materialism is the one view of the world that has no understanding of what matter is.
If you have experienced meeting a person who later became influential in your life or experienced some significant event in your life, you may look back a long time later and be able to discern some pattern leading up to this meeting or that event. A man working on trains in the railyard developed some severe back pain and after a long period of recuperation he was given an inside job which he now loves. In time he may realize how the back problem led him to the new supervisory job, albeit through a painful series of steps. Steiner recognized that such meetings and events stem from a deep inner soul impulse.
[page 48] If such an event is connected with someone else, the person concerned will think (provided one can extricate oneself from the turmoil of life and perceive the finer nuances of physical existence): This is not an illusion, or something I have dreamed up; but if, at a decisive moment in life, I have found another human being with whom I am more intimately connected than with other people, then I really have been seeking this person, whom I must have already known long before we met for the first time.
Del and I felt this way, and, when we were married forty years ago, we chose this passage for our wedding ceremony by Kahlil Gibran. He wrote it to Mary Haskell on May 12, 1922:
"That deepest thing, that recognition, that knowledge, that sense of kinship began the first time I saw you, and it is the same now — only a thousand times deeper and tenderer. I shall love you to eternity. I loved you long before we met in this flesh. I knew that when I first saw you. It was destiny. We are together like this and nothing can shake us apart."
In summary, Steiner explains in the passage below how important walking, talking, and thinking are in a child's life, and how much a teacher can learn by observing these activities. In a child, the most spiritual aspect of the human being, the I, becomes sense-perceptible in the way the child deals with walking, how it places its feet on the ground, bends its knees, and uses its fingers. The next spiritual aspect is the human's astral body and it shows up in the child's language. In thinking the human's etheric body is at work. And in sense perception the entire physical body is at work.
[page 49] Here we see the work of what we have been calling in anthroposophy the I-being of the human individual. For us, this term does not imply anything abstract, it merely serves to pinpoint a specifically human feature. Similarly, through the medium of language, we see something emerge in the human being that is entirely different from the individual I. Therefore we say that in language the human astral body is working. This astral body can also be observed in the animal world, but there it does not work in an outward direction. In the animal it is connected more with the inner being, creating the animal's form. We also create our form, but we take away a small part of this formative element and use it to develop language. In speech the astral body is actively engaged. And in thinking, which has this universal quality and is also specifically different from the other two faculties, something is happening where we could say that the human etheric body is working. Only when we come to human sense perception do we find the entire physical body in collaboration.
How do these develop as the child matures? The simple answer is: in the order of walking, talking, and thinking.
[page 50] When looking at such a progression of development, we find that the human being's highest member, the I, is the first to emerge, followed by the astral body and etheric body. Furthermore, we can see how the soul and spiritual organization, working in the I, astral, and etheric bodies, is working on the physical body until the change of teeth. All three members are working in the physical body.