Class 5 to Class 12
Ich schaue in die Welt
In der die Sonne leuchtet
In der die Sterne funkeln
In der die Steine lagern
Die Pflanzen lebend wachsen
Die Tiere fühlend leben
In der der Mensch* beseelt
Dem Geiste Wohnung gibt
Ich schaue in die Seele
Die mir im Innern lebet
Der Gottesgeist, er webt
Im Sonn- und Seelenlicht
Im Weltenraum da draussen
In Seelentiefen drinnen
Zu Dir, oh Gottesgeist
Will ich bittend mich wenden
Dass Kraft und Segen mir
Zum Lernen und zur Arbeit
In meinem Innern wachse
Rudolf Steiner
I look into the world
Wherein there shines the sun
Wherein there gleam the stars
Wherein there lie the stones
The plants, they live and grow
The beasts, they feel and live
And man* to spirit gives
A dwelling in his soul
I look into the soul
That living dwells in me
God’s spirit lives and weaves
In light of sun and soul
In heights of world without
In depths of soul within
To thee, O Spirit of God
I seeking turn myself
That strength and grace and skill
For learning and for work
In me may live and grow
Translation Roland Everett
Several English translations of the Second Morning Verse have been published. Roland Everett’s version is generally regarded as the most faithful to the original while retaining its poetic beauty.
Given by Rudolf Steiner in September 1919 for the older pupils of the first Waldorf School, this verse guides young people from observation towards reflection.
While the First Morning Verse speaks the imaginative language of childhood, the Second Morning Verse invites adolescents more directly to contemplate the duality of World and Self.
Its movement is simple, like breathing. The opening lines direct attention to the visible world, presented not as an assemblage of isolated objects but as parts of a living whole. They encourage perceptive observation – a characteristic feature of Waldorf education – reflecting Goethe’s way of approaching nature with deep, nuanced and careful awareness.
Having looked outwards, we are then to consider the personal, unique and invisible inner world of thoughts, feelings, intentions, ideas and ideals.
This verse also speaks of what Steiner understood as the Spirit of God which, in weaving together the outer world and the human soul, unites what would otherwise necessarily remain separate and incomprehensible.
The closing lines transform observation into resolve with the aspiration that strength, blessing and inner capacity may continue to grow through learning and meaningful work.
And so the Second Morning Verse is a guided meditation on how we experience the world:
On the one hand we perceive natural phenomena, the outer world common to us all. But inside each one of us opens up the personal world of the soul.
Turning our gaze inward, we find not only that which makes us distinct from others, but also that which unites us despite the intensely individual life of our soul: the Spirit of God.
This Creator Spirit is the living source of everything that has its being in the universe, from the farthest immense star to the tiniest grain of sand at our feet. He is the bond that links us all: the fatherly basis, the foundation and source of all existence, the divine light that alone is able to give life, make it meaningful and comfort its sorrows.
Like the First Morning Verse, this text is not to be analysed. It accompanies young people throughout their school years, gradually revealing new depths as their understanding grows and matures. Many Waldorf alumni find in later stages of life how deeply these familiar words speak to them.
More in this blog article:
A Note on the Word Man
One small point of translation deserves comment.
Rudolf Steiner used the German word Mensch, meaning “human being”. English presents the translator with a challenge. Depending on its context, the word man may refer either to humanity as a whole or specifically to someone male. As with so many English words, meaning depends on context.
Roland Everett retained the traditional usage where man signifies humankind. His choice preserves the meaningful flow of Steiner’s original more successfully than any replacement can, though alternatives have been put forward.
Preserving the Original Form
Language is continually changing, but a translation of poetry ought to remain faithful to the word-rhythm it seeks to convey.
Some have also suggested adapting the wording by replacing the term God in order to make the verse more universally acceptable. I do not believe this serves either the verse or its reader.
Both Morning Verses express Steiner’s spiritual understanding of the human being and the world. Whatever one’s own beliefs, that spiritual basis is essential to understanding why the verses were written as they are.
Altering their form does not simply modernise the language; it changes their meaning. For that reason, I think it best to use both Morning Verses as they were given. Anyone who recites them remains free to develop a personal relationship with their message.
Waldorf education grew from a view of the human being that embraces the material and the spiritual dimension of life equally, and the Morning Verses are among its clearest expressions. Rather than concealing this heritage, it is more respectful to explain it openly.
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