The Rudolf Steiner Archive

3. A Few Introductory Words About the Students’ Eurythmy Performance

[ 1 ] In addition to the artistic aspects of eurythmy that we have sought to present to you through our previous mental images, today we will discuss the pedagogical and didactic aspects of eurythmy.

[ 2 ] We have organically integrated this eurythmy into the Waldorf school curriculum. And I have often had to say, when tasked with justifying this eurythmy as a required subject in the Waldorf school curriculum, that in this respect it can be seen as a kind of animated and spiritually infused form of physical education. I expressly emphasize that this is not meant to imply anything negative about physical education; it was merely the lack of a gymnasium that prevented us from properly incorporating physical education alongside eurythmy into the curriculum from the very beginning. Now that we have a gymnasium, we are certainly incorporating gymnastics into the school’s curriculum in an appropriate and mandatory manner.

[ 3 ] I certainly do not share the viewpoint once taken by a very famous contemporary physiologist when he heard an introduction such as the one I usually give before eurythmy performances. In my introduction, I had said that eurythmy should be placed alongside more physical gymnastics as a form of gymnastics imbued with soul and spirit, and that gymnastics should certainly be given its due. This famous physiologist then approached me and said: “You claim that gymnastics, as it is practiced today, has a certain justification; but I tell you that gymnastics is barbarism.” Perhaps there is a certain residual justification that could be expressed in the idea that we must also intervene in the design of gymnastics, since gymnastics has fallen victim to a materialistic worldview. But that is an entirely different matter. The point is that gymnastics, even when practiced properly, has more to do with the movements and exertions of the human organism through which the human body aligns itself with the world’s state of equilibrium. It involves seeking the relationship between the human circulatory and musculoskeletal systems and space, as well as their internal structure and internal dynamics. The adaptation of the body’s internal dynamics—its movement and circulatory systems—to those of the cosmic system is what matters in gymnastics. If, in both floor exercises and apparatus exercises, one finds the correct orientation of the human being within the dynamics of the world—which are at the same time his own dynamics (for the human being stands within the macrocosm as a microcosm)—then gymnastics will be able to assume its rightful form, particularly in the classroom.

[ 4 ] Eurythmy as a means of child education, however, is something else entirely—something that, as a direct continuation of what takes place in gymnastics, arises of its own accord, focusing more on the inner workings of the human organism. In eurythmy, one is more concerned with that qualitative inner dynamic that takes place between the respiratory and circulatory systems. Through physical activity in eurythmy, the human being is more oriented toward translating what takes place between respiration and circulation into the movement of the human organism. Through eurythmy, the human being develops an intimate, physical-soul relationship with themselves and gains an experience of the inner harmony of the entire human being. Such an experience of the inner harmony of the entire human being, in turn, has a stabilizing effect on the whole person, as the essence of this animated, spiritually infused form of exercise acts upon the whole person. While in ordinary gymnastics the physical aspect is more actively engaged—though this then has a very strong effect on the soul and spirit—in eurythmy the whole human being is engaged in body, soul, and spirit. Throughout eurythmic movement, the spiritual and soul aspects flow into the physical and bodily aspects. And because of this—since eurythmy is, in fact, just as natural an expression of the whole human being as speech and singing are expressions of a part of the human organism—the practice of eurythmy, the process of entering into it, actually affects the child with the same naturalness as the flow of organic forces into speech affects the younger child.

[ 5 ] And one can indeed observe that when children are introduced to eurythmy at the right age, they feel just as naturally at home in eurythmic activity as a very young child does in the excitement of sound and the shaping of sound in speech. In this way, one essentially expands the whole of what is human—I would say the most human aspect of the human being—and this justifies the use of eurythmy, which was initially developed within the anthroposophical movement as an art form, in the classroom as well, in the form of spiritualized, soul-infused physical education. After all, it has a reciprocal effect on the whole human being.

[ 6 ] Admittedly, this is still difficult to grasp from an external perspective today; but anyone who can look deeply into human nature—and who, through such deep insight, can observe how what the child develops within itself through instruction through eurythmy instruction—which is complemented by musical and sculptural education—and who sees how this develops within the child, will also notice how it in turn affects the whole human being within the child. One sees the child’s capacity for cognition becoming more flexible and receptive under the influence of eurythmy exercises at school, and one will see—for in education, after all, so much must be drawn, I would say, from the subconscious—how the child’s entire world of imagination becomes more vivid and filled with greater interest than usual. The child develops a more flexible imaginative life that turns toward things with love, so that eurythmy offers the opportunity to influence the child’s imaginative life in such a way that the child is able to engage with what is being taught in class.

[ 7 ] On the other hand, eurythmy practice has a very strong effect on the will—specifically on the most intimate qualities of the human will. Although one can lie with words, and the act of speaking itself offers many clues to help children overcome lying, eurythmy can be used in the right way precisely to address a childhood problem such as lying. Then it becomes very clear that when one allows words to flow out into physical movements—speaking eurythmically, visibly—one cannot lie. The possibility of lying ceases when one becomes aware of everything that is involved, when one must allow the expression of the soul to become manifest through what flows into the entire body. Therefore, one will see that the quality of the human will that is of such great ethical significance—truthfulness—can be developed particularly through proper eurythmy practice.

[ 8 ] And so one can say: Eurythmy is a form of exercise for the child that springs from the soul; but it, in turn, gives infinitely much back to the soul. That is what is real and essential; it will eventually lead to eurythmy being regarded as something entirely natural in teaching and education. Anyone who looks deeply into these matters is completely reassured that this is the case. Things don’t happen quickly, after all. One can only slowly overcome prejudices. People say: “There are a few fools out there!”—Well, that’s always been the case. There was once a small group, too, that included a fool who claimed the sun was at the center and that the planets, along with the Earth, revolved around it; one simply cannot take such foolishness seriously. But then, around the first third of the 19th century, it was discovered that a rather large group of people had, in fact, come to accept this “foolish idea”—that is, what Copernicus had proposed. Why shouldn’t we also be able to wait until the world comes to terms with something that isn’t as easily proven as the Copernican system of the world!

[ 9 ] Thus, eurythmy will have a reciprocal effect on the powers of cognition and will—fostering flexibility, curiosity, and truthfulness—as well as on the soul, which lies between the powers of cognition and will. It is of infinite importance that a person approach eurythmy as a whole, rather than treating the body as one thing and the soul and spirit as another.

[ 10 ] One could ask this question for a long time: What is the relationship between body and soul? — It is so incredibly funny how this question is often asked. People often try to construct a theoretical model of how one influences the other; but when one experiences it—and one does experience it in eurythmy—then the question takes on an entirely different character. Then one asks: How does that which is the unity of body and soul manifest itself, on the one hand as something spiritual and on the other as something physical? The question will take on a completely different form when things are understood thoroughly. There is nothing theoretical here, nothing speculative; everything is practical and grounded in reality. And that is precisely what stands in the way of what is happening here—the claim that “Anthroposophy wants to be something of a pipe dream.” On the contrary: Anthroposophy seeks to intervene in immediate, practical life. It is precisely matter that is not understood in today’s life, because people can no longer perceive the spirit within matter. But there is something that can only be truly grasped through action. That is why one can already see what eurythmy actually does for the child. And so one can say that through this grasping of the inner harmony between the higher, more spiritual human being and the lower, more physical human being—as the child practically and willfully grasps it in eurythmy—volitional initiative is created. And this is something we must cultivate above all else today. Anyone who observes the spiritual history of the present knows that there is a lack of initiative of the will. We need this as something that must be integrated into social life. And the art of guiding children toward initiative of the will—that is what we need above all else in our educational practice.

[ 11 ] What I have tried to convey in a few words, you will be able to see for yourselves in the eurythmy activities of the Waldorf school children. And I hope that, if possible, what is now unfolding before you—in childlike delight, childlike joy, and childlike liveliness—may serve as a confirmation in everyone’s hearts of what I have just described to you in words.