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Anthroposophy in the Antipodes a Lived Spirituality in New Zealand 1902-1960S

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Anthroposophy in the Antipodes a Lived Spirituality in New Zealand 1902-1960S Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. Anthroposophy in the Antipodes A Lived Spirituality in New Zealand 1902-1960s A thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Religious Studies at Massey University, Manawatu, New Zealand Garth John Turbott 2013 i Abstract Anthroposophy is the spiritual philosophy and pathway (the “spirituality”) taught by the Austrian philosopher and seer Rudolf Steiner, from 1902 until his death in 1925. Since then it has become established as a worldwide movement, with particular strength in German speaking countries, and it has developed a small but significant following in New Zealand. This began in 1902, after New Zealand’s first Anthroposophist heard Steiner lecture during a trip to Leipzig, and in 1933 led to the establishment of the Anthroposophical Society in New Zealand, linked to the parent body the General Anthroposophical Society in Dornach, Switzerland. This is the first substantial academic study of Anthroposophy in New Zealand and traces its growth from 1902 until the 1960s. It examines the development of the core of the movement, the Anthroposophical Society in New Zealand, and also of the daughter movements, Steiner childhood education, biodynamic gardening and farming, and anthroposophical medicine. Together these comprise the broad anthroposophical movement in this country. Many of the early New Zealand Anthroposophists came from an Anglican background. Most were middle-class and well-educated, farmers, business people, artisans or professionals. Although relatively small in number, the anthroposophical movement has had a significant influence in the arts, education, horticulture and agriculture, and the practice of complementary medicine in New Zealand. The presence of Anthroposophy, and the influence exerted by the broad anthroposophical movement, adds weight to the argument that European New Zealand society was not exclusively as materialist and secular as was alleged in much historiography of the second half of the twentieth century. ii Acknowledgements Prior to beginning the study a Low Risk Notification was sent to the Massey University Human Ethics Committee. Without exception the Anthroposophists and their family members I met throughout the course of this project were courteous and helpful, with a keen interest in helping me understand the workings of The Anthroposophical Society in New Zealand and its early history. At the outset, the President Sue Simpson, Chairman Noel Josephson and the editor of Sphere, Vee Noble, each offered their full support and cooperation. They subsequently made useful suggestions about drafts of the thesis, Vee being particularly helpful with her editorial assistance. Brian Butler was patient with my questioning over the course of several meetings and was a mine of information about the early Society and its members. I owe the greatest of debts to Pam Braithwaite, librarian at Rudolf Steiner House in Auckland, for her patience and wisdom, and give thanks to her able assistants Hannelore Henning and Rosemary Menzies. Pam was an invaluable source of knowledge, appropriate source material, and a pointer to many helpful contacts. Shirley Wall, her counterpart at Steiner House, Hastings sadly died before we could meet, but Kevin Lyons, her successor, was most helpful. Kim Salamonson, librarian and archivist at the Havelock North Library, assisted in the location of material about the Havelock Work and Stella Matutina. I give thanks to the many other individuals who gave encouragement and information, with apologies to those whose names I may have omitted. Some were centrally associated with specific chapters. Rachel McAlpine and Robyn Nuthall provided invaluable insights and information about the life of Ada Wells, Beverley Reeves concerning the family of Emma Jane Parris. iii I thank Lesley Waite and the staff at Taruna College for filling in many of the gaps in the remarkable lives of Ruth Nelson and Edwina Burbury. Chris Crompton-Smith and Robin Bacchus helped with details of the lives of their family members. Carl and Christl Hoffmann provided anecdotes and much of the information about Ernst and Elisabeth Reizenstein and their time in Auckland. Graham Turbott, who was personally acquainted with the couple and the cultural circle at the Ponsonby Road bakery, provided some helpful background. Joy Whelan’s remarkable memory was of great assistance in writing about the life of her father George Winkfield, as well as providing much information about the early days of the Society in Auckland. Kristina Friedlander and Solveig Burns were equally helpful with details of the life of their father Dr. Ken Friedlander. David Wright provided information about the biodynamic movement. My supervisor Dr. Christopher van der Krogt was helpful and supportive throughout. Although he made many important suggestions about the analysis and argument in this thesis, responsibility for the final content is my own. iv Table of Contents Abstract………………………………………………………………………………………i Acknowledgements………………………………………………………………………….ii Table of Contents……………………………………………………………………...........iv Introduction…………………………………………………………………………….........1 Anthroposophy: Beliefs and Practices………………………………………………..2 Previous Research…………………………………………………………………….6 The Present Study…………………………………………………………………….7 Materials and Methods for Research………………………………………………...10 Conclusions…………………………………………………………………….........12 Chapter One: Settlers and Suffragists……………………………………………………...16 Ada Wells…………………………………………………………………………..16 Emma Richmond…………………………………………………………………...23 The Two Pioneers: an Overview……………………………………………...........29 Chapter Two: Havelock North the Spiritual Centre (1912-1939)…………………….........33 Anthroposophy comes to Havelock North………………………………………...33 The Havelock Work, Robert Felkin, the Golden Dawn and Stella Matutina……..34 Early Anthroposophy, the Havelock Work and Stella Matutina………………….39 Emma Richmond’s Immediate Successors………………………………………..41 “Taruna”, Ruth Nelson and Edwina Burbury……………………………………..47 Overview of the Period 1912-1939………………………………………………..50 Chapter Three: Havelock North the Spiritual Centre (1944-1963) and the Wellington Connection………………………………………………………………………..52 The Post-War Reawakening………………………………………………………52 Study Materials, Libraries and Publications……………………………………...54 The Wellington Connection…………………………………………………........56 York Bay, Hal Atkinson and Mollie Miller Atkinson……………………….........57 The Beginnings of Steiner Education in New Zealand…………………………...61 v Society Affairs………………………………………………………………........63 Brian Butler and Changing of the Guard……………………………………........65 Overview of the Period 1944-1963………………………………………….........67 Chapter Four: Scholars and Refugees: the German Influence……………………………..69 Alfred Meebold…………………………………………………………………..69 Ernst and Elisabeth Reizenstein………………………………………………….74 The German Influence: an Overview……………………………………….........81 Chapter Five: Soil and Health: the Emergence of Daughter Movements in New Zealand…………………………………………………………………………...84 Biodynamics……………………………………………………………………...84 Biodynamics in New Zealand………………………………………………........85 Anthroposophical Medicine……………………………………………………...92 Anthroposophical Medicine in New Zealand……………………………………93 The Daughter Movements: an Overview………………………………………...97 Chapter Six: Conclusion…………………………………………………………………...99 Bibliography………………………………………………………………………………103 1 Introduction As Stenhouse points out, ‘[h]istorians writing during the second half of the twentieth century often depicted New Zealand as an exceptionally secular society in which religion had little social, cultural or political significance’. He characterizes this viewpoint as ‘popular nationalist mythistory’, an account of the past ‘shaped and coloured by contemporary world views (secular as well as religious)’.1 Stenhouse challenges such accounts with detail of the numerous ways in which religion impacted on the thinking and lives of New Zealanders, from the earliest days of European settlement.2 This thesis further demonstrates that the prevailing religion of twentieth century New Zealanders was not exclusively the ‘simple materialism’ alleged by Sinclair, and adds support to the argument that the spiritual beliefs of European settlers played an important part in shaping the social fabric of this country.3 It is an account of aspects of the previously unstudied history of Anthroposophy in New Zealand, from its earliest days at the beginning of the twentieth century until the 1960s. Anthroposophy, or the wisdom of humankind, is the term adopted by the Austrian philosopher, educator and visionary spiritual leader Rudolf Steiner (1861-1925) to describe the system of spiritual philosophy and action which he developed over his lifetime and taught widely from 1902 until his death in 1925. His work was published in a number of books and recorded in the transcribed notes of over 6000 of his lectures, many of which are still regularly reissued by anthroposophical publishing houses. Those who follow the spiritual pathway “indicated” (the term preferred to describe the way in which his insights and suggestions for action were imparted) by Steiner are known as Anthroposophists. 1 John Stenhouse, ‘Religion and Society’, The New Oxford History of New Zealand, Giselle Byrnes (ed.), Melbourne: Oxford University
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