NEWSLETTERgraphic [Image:form]

Anthroposophical Society in America

AUTUMN 1985

Published by the Anthroposophical Society in America for its Members contents

Rudolf Steiner “Spirit” and “Soul” Explained to an English Audience, Oxford 2 1922 Willi Kux Recollections of Rudolf Steiner, 1924—The Christening 4 Christof Lindenau Toward a Spiritual Practice in Thinking, Part VI 5 Toward a Meditative Structuring of Group Study George O’Neil and How to Read a Book: A Study of Rudolf Steiner’s 7 Gisela O’Neil Knowledge of the Higher Worlds, Part IX Rudolf Steiner On Poetry of the Future, and the Value of Humor 9 —Why a Satire, Berlin 1916

PUBLICATIONS

Agnes Macbeth Rudolf Steiner: The Realm of Language and the Lost 11 Unison of Speaking and Thinking Agnes Macbeth Rudolf Steiner: Twelve Moods 11 Susan Lowndes Rudolf Steiner: The Human Soul in Relation to the World Evolution 11 Patricia Moreell Rudolf Steiner: Man’s Being, His Destiny, and World Evolution 12 Maria St. Goar Heten Wilkens: Faust—Freiheit auf dem Weg 12 Alice Bennett Ehrenfried Pfeiffer: Biodynamic Gardening and Farming, Vols. 12 1,2,3 Stephen Eberhart Arnold Bernhard: Projektive Geometrie 13 Diane Cohen Lois Schroff: A Painter’s Handbook, Experiencing 14 Color Between Darkness and Light Rose Herbeck Hella Krause-Zimmer: Bernward von Hildesheim 14 Ruth Mariott Olaf Koob: Erkennen und Heilen 15 Jerome Soloway Roy Wilkinson: The Interpretation of Fairy Tales 15 and Commentary on the Old Testament Gisela O’Neil Catalogue: Reproduktionen aus dem malerischen Werk 15 von Rudolf Steiner

MEMBERSHIP

New Members and Members Who Have Died 16 John G. Root In Memoriam Ernst Daniel 16 Rudolf Steiner Union With the Departed: In the Past and Today, Dornach 1917 17 Gladys Hahn Glimpses of the Earliest Anthroposophists 17 Henry B. Monges Christmas Conference 1923 Report: 20 The History of the Anthroposophical Society in America

REPORTS

Summer Conferences and Workshops 23 Sandra Doren Healing Forces: Movement, Tone, Color, Marlboro, N.H. 23 Eugene Schwartz The Art of Teaching in Grades 1,2,3, Sacramento 24 Marjorie Spock and Others The Second Translator’s Workshop, East Sullivan, Me. 24 Patricia Kaminski & Stephen M. Johnson North American Youth Meeting. Harlemville, N.Y. 24 Ernst Katz The Dornach Youth Center, Progress Report 25

NOTES

Announcements 26 “Spirit” and “Soul” according as we form the sound with one organ or another—with lips or teeth. Vowels arise in quite another Explained to an English Audience way. Vowels arise while guiding the breath stream through the vocal organs in a particular manner. We do not give by RUDOLF STEINER contour, we build the substance of the sound by means of Oxford, August 17, 1922, Excerpt vowels. The vowels as it were provide the substance, the stuff. The consonants mould and sculpt the substance This is the first part of Lect. II in Spiritual Values in Education and provided by the vowels. in Social Life. Please note: Throughout the German text, Rudolf And now—using the terms spirit and soul in the sense Steiner uses the English term "mind" we are giving them here—we can say: In the consonants of speech there is spirit, in the vowels there is soul. I have been informed that there was something When a child first begins to say AH [A] it is filled with difficult to understand in what I spoke about yesterday. In a kind of wonder, a marveling—a soul content. This particular that difficulties had arisen from my use of the content of soul is immediately present to us. It streams out words “spiritual” and “spiritual cognition.” This occa­ of the AH. When a child expressed the sound AY [E] it has sions me . . . to discuss the use of the words “spirit” and a kind of slight antipathy in its soul. It withdraws, starts “spiritual life” [spirituelles Leben] . . . we will understand back from the thing affecting it. AY [E] expresses some­ each other better during the next few days if I give these thing antipathetic in the soul. Wonder: AH. Antipathy: explanations of spirit, soul, and body today. AY. The vowels show soul content. The word “Geist” [spirit] and also the word “spirituell” When I form a consonant of any kind I give contour. I [spiritual] as used from the point of view and world surround and shape the vowel substance. When a child outlook from which I now speak, are generally not says Ma Ma—“AH” twice over—the gesture of “M” shows understood profoundly enough. When the word “Geist” is the child’s need to reach out to its mother for help. “AH” used, people take it to mean something like “intellectual” by itself would be what the child feels and experiences or to mean much the same as the English word “mind.” about its mother. “M” is what it would like the mother to But what I mean here by “spiritual” and by “spirit” is do. So that Ma Ma contains the whole relationship to the something quite different. It must definitely not be con­ mother both according to spirit and soul. Thus we hear fused with all these things designated as “spirit” and language spoken, we hear its sense content, but we do not “spiritual” in mystical, fanatical, or superstitious sects and attend to the way spirit and soul lie hidden in language. movements; on the other hand it is quite distinct from True we are still occasionally aware of it in speech, but we what is meant by intellect or mind. fail to notice it in the whole human being. We see the outer If we can obtain an immediate concrete knowledge, a form of a man. Within are soul and spirit as they are true insight, into what is working in a small child up to the within speech. But this we no longer heed. time of changing its teeth—a working not directly percep­ There was a time, however, in ages past, when men tible, but observable in expressions of the child’s nature did heed it and they said not “In the beginning was the which may appear to us even primitive, that then is Spirit”—that would have been too abstract—but “In the “Spirit,” and that then is “Soul.” beginning was the Word,” for men still felt livingly how Nowhere in our observation of man and of nature are spirit was carried on the waves of speech. It is this spirit we confronted by spirit and soul so immediately as when and what is characteristic of it that we designate here when we contemplate the manifestations of life in a tiny child. we use the word “spiritual”—a thing not revealed in Here, as I said yesterday, in the moulding of the brain, in intellect, nor yet in what we call mind. Mind and spirit are the shaping of the whole organism, spiritual forces are at distinct from one another. They differ as much as my work, soul essences are at work. What we see are manifes­ personality differs from the reflection I see in the looking tations of life in the child; we perceive these with our glass. When I stand there and hold a mirror and look at senses. But what works through from behind the veil of myself in it, my reflection is in the mirror. This reflection sense perceptible things is spirit, is soul; so to be appre­ makes the same movements as I do, it looks like me, but it hended as nowhere else in life unless we have accom­ is not I; it differs from me in that it is an image, whereas I plished an inner soul development. am a reality. “Spirit” holds sway in hidden depths. Thus we must say: to immediate ordinary perception, Intellect only has the image of spirit. Mind is the reflected spirit is quite unknown. At most, soul can manifest in image of the spirit. Mind can show what spirit does. Mind ordinary percepts. But we must feel and sense it through can make the motions of spirit. But mind is passive. If the percept. someone gives me a blow, mind can reflect it. Mind If I may use an image to indicate what is meant—not cannot itself give the blow. Spirit is activity. Spirit is to explain it—I would say: When we speak, our speech always doing. Spirit is creative. Spirit is the essence of comes from words, sounds made up of consonants and productivity, productivity itself. Mind, intellect, is copy, vowels. Observe the great difference between consonants reflection, passivity itself: that thing within us which and vowels in speech. Consonants round off a sound give enables us, when we are older, to understand the world. If it angularity, make it into a breath sound or a wave sound intellect, if mind, were active we should not be able to

2 [Image: photograph]Rudolf Steiner with the Oxford audience understand the world. Mind has to be passive so that the on it, our footprints remain in it. Now suppose someone world may be understood through it. If it were active it finds our footprints; will he say: “Beneath the earth, below would continually alter and impinge upon the world. there, are certain forces that have shaped the earth so that Mind is the passive image of the spirit. it shows these concave forms?” No one would say such a Thus: Just as we look away from the reflection to the thing. Any person would say: “Someone has walked here.” man himself when we seek reality, so when we seek the Materialism says: I find imprints in the brain, the reality of spirit and soul we must endeavor to pass from brain has impressions. The earth too has impressions the unproductive passive to the productive active. when I have gone over it! But now materialism says: There This men have endeavored to do throughout all ages are forces in the brain, and these make the imprints. This of human development. And today I wish to speak to you is false. The soul makes the imprints, just as it is I who of one way of this seeking, so that we may agree upon the make them on the ground; and only because the imprints meaning of spirit and soul when I speak to you here. are there can I perceive the soul. I perceive a sensation in Commonly as adult human beings we only perceive spirit the soul. To begin with the soul is hidden. It has made the in its reflection as intellect, mind or reason. We only imprints in my body. If I make a very hard dent it hurts me, apprehend the soul in its manifestations or expressions. it is painful. I do not immediately see what I have done; I We are nearer to the soul than to the spirit but we do not can see it afterward. But even if I do not see what I do I perceive the full inner activity even of the soul. We experience the pain. In the same hidden way the soul perceive revelations of the soul; we perceive spirit in its “scratches” an impression upon my body. I perceive the reflection only. A reflection retains nothing of the reality. effect in passions, in sympathy, etc. I perceive the effect of But we do perceive revelations of the soul. What we know what the soul does in the manifestation. Thus: Of the spirit as feeling, our sympathies and antipathies, our experience we have an image; of the soul a manifestation. of desire and passion—these belong to the soul. But we do We are closer to the soul. But let us keep in mind that not perceive what the soul is within us. spirit or soul must be sought in profounder depths than What is soul within us? Now I can perhaps indicate mind, or intellect or reason. what soul is in us if I distinguish between what we actually This may contribute to an understanding of spirit experience and what happens within us in order that we and soul. may experience. When we walk over soft ground we tread

3 Recollections of Rudolf Steiner, 1924 Rudolf Steiner. Then Dornach was still “out in the —The Christening country”; no taxi service existed. I no longer recall how I learned about the problem. I By WILLI KUX felt alerted immediately; after all, I had a driver’s license! Right off, I realized that here was an opportunity to do my beloved teacher a service by becoming his chauffeur. From Mitteilungen aus der anthroposophischen Arbeit in Without delay I asked where his car was parked and Deutschland, Michaelmas 1970. Translated by Maria St. Goar. rushed there. At that time, two cars were at the disposal of the To understand the situation in which Rudolf Steiner Goetheanum. One was an elegant six-seater sedan, a found himself, one has to visualize the following. At Maybach, donated to Rudolf Steiner for his more strenu­ Christmas of 1923, committing his very being to it, he had ous trips. The other was an inexpensive Ford that served founded the Anthroposophical Society anew. It was his for short distances. If I am not mistaken, it was a model T. intention to create a modern, public Society. In 1923, To this day I see the black vehicle before me, with its Rudolf Steiner was sixty-three years old. His slender exciting smell of gasoline and rubber. Its roof was high figure was supple, his hair was black, his posture erect and enough for a passenger to wear a top hat. Elevated by its purposeful, his gait filled with initiative as in a much wide wheels, it was equal to any terrain. In those days there younger person. From his home situated below the was no electric starter. The motor had to be started by Goetheanum construction site, he walked up the hill every turning a crank mounted in front. In addition, the various day without any apparent effort. gears were not engaged by hand but with one’s foot—a Now, after the profound events of Christmas, the peculiarity the car I had driven did not possess. But I shattering thing was that this healthy man soon changed quickly familiarized myself with everything and soon the into an ailing one. Yet no interruption occurred in Rudolf motor was running; I rushed back to the driver’s seat and Steiner’s broad scope of activities. Directly after the boldly climbed in. It did not take long to figure out how to Christmas Conference he gave a lecture series for medical handle the car with my feet. A short test forward and doctors, which lasted more than a week. back—after all, I did not want to disgrace myself in front Even though his extraordinary strength of soul of Rudolf Steiner—and then I roared down the well- became evident through this, Rudolf Steiner was never­ known access road from the Goetheanum in the direction theless marked henceforth by failing health. It was largely of “Villa Hansi” on the lower Zielweg where Rudolf due to the lack of understanding on the part of the Steiner was to be picked up. Behind me, much to the members of the Society—something he himself said displeasure of the pedestrians, a splendid white dust cloud several times—that he could no longer regain his health. arose, for in those days the side-roads were not paved. With trivial personal problems they sapped his energy by After I had announced myself, Rudolf Steiner ap­ besieging his atelier day after day, seeking his advice. peared in his familiar black overcoat and round-rimmed Unceasingly helping everyone, he was thus depleted of his hat, accompanied by worried-looking female figures, who, strength. in contrast to him, placed not much confidence in my Often I was in a position to observe how he was driven newly acquired driving skills. With perfect calm and by car to his place of work, accessible by a primitive calming to me—my heart was beating noticeably—Ru­ staircase of some fifteen steps. Rather than supporting dolf Steiner got into the car and asked me to drive him to himself, he dragged himself up there—a heartrending the clinic in Arlesheim (where at that time he was working picture of physical weakness. with Ita Wegman on the book Fundamentals of Therapy). It was difficult for me as a young person to reconcile Gently, I shifted the little car’s gears and commenced this image with that of the evening lecturer. Then, Rudolf driving very slowly. Rudolf Steiner seemed to observe Steiner stood before us full of energy and lightness, everything carefully. He sat behind me at an angle and permeated by immortal spirituality. It was the same when leaned forward, better to look at me from the side. Then he he appeared in a eurythmy rehearsal and, as if from said in a worried manner, “I really don’t like it, Herr Kux, inexhaustible sources, imparted the most creative sugges­ that you now have to drive me. After all, you are in tions. Dornach to study eurythmy.” These heartwarming words Yet, from then on Rudolf Steiner arrived at his atelier have always stayed in my mind. First, he called me “Herr” only by car, whereas formerly he had walked. Earlier, Kux, whereas the older colleagues at the Goetheanum many of us had witnessed how he greeted everyone, at usually called me “Kuexchen” (Kuxie). Though this was a times talking briefly with one or the other. Now he had to well-meant diminutive, it placed me on a childlike level, be driven even the shortest distance to preserve his as it were, a position one did not like to occupy as a young strength. and also somewhat conceited student of the arts. His driver was a young Swiss, a Herr Meyer. (As late Secondly, this remark was uttered by Rudolf Steiner in as 1970, he still drove the Goetheanum Vorstand). In May such a genuine manner, as if apologizing, that it brought 1924, Herr Meyer was temporarily sick, unable to drive to awareness his unique modesty. He was grateful to

4 anyone who did him a service (and who can get by without Anthroposophical Society, aside from Rudolf Steiner, Ita the services of others in this age of work specialization?); Wegman, Lilly Vreede, Albert Steffen and Guenther one could experience this every day if one observed his Wachsmuth were present Frau Marie Steiner was on tour relation with the people around him. The gratitude of him with the eurythmy group. to whom all of us owed so much inscribed itself indelibly After the ritual, having been listened to quietly with in my heart. concentration by all—except for the newly arrived little Today, almost half a century later, when I think of citizen of the earth—Rudolf Steiner went up to the young these “golden days” with Rudolf Steiner, a certain sadness mother who carried the baby in her arms, and looked overcomes me for two reasons. First, because with few lovingly at both of them. Suddenly he smiled and asked exceptions, my memories have paled or vanished. Like so the mother teasingly, “Didn’t you notice anything during many others, I lived as in a dream when I was young. the christening?” Surprised, the young mother thought for Second, because I did not keep a diary during that time so a moment and then replied hesitatingly, “Yes, the baby rich in experiences. cried!” Rudolf Steiner; “Right—and at what point?” The One event from this spring of 1924, when I was, in a mother; “When the Lord’s Prayer was said.” Rudolf manner of speaking, promoted to Rudolf Steiner’s “court- Steiner: “That’s correct, and at which passage?” Silence. chauffeur,” has remained vivid in my memory because I Rudolf Steiner then went on: “When the priest said, ‘and have often told it as an eloquent example of his humanity give us our daily bread,’ because the little boy is hungry!” and kindness. Saying that, he smiled mischievously when he saw the Among the older acquaintances of Rudolf and Marie look of consternation on the mother’s face. She, however, Steiner was the family of Count Polzer-Hoditz. The elder could not pocket this remark and explained that she had son was married to a charming and graceful eurythmist. A received exact instruction from the doctor, strictly ad­ son had arrived to them. He was to be christened these hered to by her, concerning the daily amount of food to be May days, his name chosen by Rudolf Steiner who was given the baby. Rudolf Steiner nevertheless insisted that invited to the ceremony. I had to drive him there. It was the child was hungry and had cried for this reason. He only a few hundred yards from his house; yet, because of then took the baby into his arms and the mother had to his weakness, he had to be driven. fetch a bottle of milk. When she returned, she wanted to When I arrived with my black motor-coach in the feed the child herself. Rudolf Steiner, however, did not courtyard of the Polzer home, a colorful throng of people allow it; he took the bottle, went over to a chair in a corner, in light summer clothes streamed out of the house in a sat down and fed the little fellow himself. The child did festive mood to welcome the guest. Surrounded as if by a not hesitate on account of the strange nurse but proceeded cloud of spring, everyone disappeared into the house that with obvious relish, while Rudolf Steiner observed his was decked out for the celebration. charge smiling warmly. In no time at all, the bottle was I prepared for an extended waiting period in the car,empty and Rudolf Steiner held it up to the mother, who just as a proper chauffeur is wont to do. But only a short showed no little surprise over him and the satisfied infant. while later I saw the door of the house open again. The Rudolf Steiner said, “The baby was hungry after all! And young Count, whose child was to be christened, rushed now give him one extra bottle every day in addition to the over to the car. I already turned around, thinking perhaps amount prescribed by the doctor. That one I have pre­ a baptismal gift had been left behind. Count Polzer scribed!” yanked open the car door, “Herr Kux, please come All those present enjoyed Rudolf Steiner’s humor in immediately into the house. The Doktor said, ‘But you bringing about a joyous and relaxed atmosphere. Re­ can’t leave young Kux sitting outside while we are cele­ freshments were passed next. The priest, who had brating!’ ” I was touched that in all the bustle Rudolf changed in the meantime, returned and spoke a few words Steiner had remembered the young student-chauffeur he with Rudolf Steiner. A while later Rudolf Steiner said had left behind. (After all, I was not acquainted with this good-bye by waving cordially both hands to those present. family and, being an unknown youth without special And I was glad when I had returned our teacher, whom we merits, had not been invited.) all esteemed so highly, safely to his house. Thus I entered the house with the young Count and was received by the festive group as another guest, something that made Rudolf Steiner’s eyes light up. As I found out later, it was a special and in a sense historically significant celebration. The priest who performed the ritual was Friedrich Rittelmeyer, the leader of the Chris­ Toward a Spiritual Practice of Thinking tian Community. This was the first time that, clad in vestments, he performed a sacrament in Rudolf Steiner’s A Guide for the Study of Anthroposophy presence, a sacrament that had been entrusted by Rudolf Steiner, out of spiritual worlds, to the Movement for By CHRISTOF LINDENAU Religious Renewal. Of the original Vorstand members of the General Translated by Frederick Amrine from the German, Der übende

5 Mensch. Anthroposophie-Studium als Ausgangspunkt moder­ colleagues working within a particular field usually can­ ner Geistesschulung. In memory of Alan P. Cottrell (1935-1984) not take any further time. Nevertheless, it is easy to see that who reviewed the text in the Autumn 1978 issue of the Newsletter. such individual work can also provide a fruitful prepara­ Verlag Freies Geistesleben, publisher, gave permission to serial­ tion for the work of the group. ize the chapters of this workbook. One might wish to structure group work also accord­ ing to the exercises indicated in the foregoing chapter; however, one wishing to do this will go astray immediately VI if he does not realize clearly what those who have come together are themselves seeking. Of course these exercises TOWARD A MEDITATIVE STRUCTURING are as inappropriate for the structuring of introductory OF GROUP STUDY study as they are for a meeting of specialists. Yet wherever people are at least as interested in the “how” as in the The wish to know more about anthroposophy often “what,” suggestions related to such a meditative activity leads to participation in a working group where one will be of interest. studies spiritual science together with others. Group work The indications given in the previous chapters were intended to fulfill this wish will naturally offer more of an intended initially for individual study only; the moment introduction than a deepening. But if one is truly partici­ we undertake to structure group study on the basis of these pating, even such a wide-ranging introduction calls forth indications, we are confronted with a much more difficult the need not merely to “ingest” over and over, but also to task: we must seek the balance appropriate to each work through and deepen what one has assimilated. This individual situation for others, not merely for ourselves, need can also arise with a different nuance. After having and try to create a working situation in which it can become sufficiently acquainted with anthroposophy one emerge. Experience shows that “how to” prescriptions, the often begins to feel something quite natural: that one can mere passing on of a process that has worked once before, truly unite with anthroposophy only if one has first etc., is of little or no help. Rather, every situation requires developed within oneself the ability to assimilate it in a large or small a new, creative beginning. way consonant with its real essence. One feels that it is Whoever wishes then to be active in this realm should insufficient to think about anthroposophy in order to not proceed one-sidedly the way he would if studying make it fruitful for the world and one’s own life; rather, alone. However right this may be for oneself, one needs one must learn to think out of anthroposophy if one is to first of all to become attentive to the situation of others, act out of it as well some day. Clearly this need will soon whose needs in studying may be entirely different. This give the study group a quality entirely different from that task arises the moment one considers whether to under­ of an introductory course. On the other hand, a working take exercises at all. An exercise can become part of the situation directed toward certain social tasks and prob­ anthroposophical path of meditative schooling only when lems, medical or pedagogical or whatever, will have to be one enters through the portal of freedom. Yet one who has described in yet another way. To the extent that this decided freely to structure his own study meditatively can working group does not have to perform the functions of easily fail to see that group work of this kind must be built introduction and elaboration, which is often the case, its upon the corresponding prerequisite: upon the resolve of task will be to bring together the insights already afforded every single participant to try such work at least once on a by spiritual science with the most recent research in the trial basis. The difficulty brought to light here should not field. Such an undertaking presupposes one’s having be underestimated. It is of course especially great where a taken up and worked through what spiritual science circle of people has already developed a habitual way of offers. working, or where for some other reason those participat­ Thus it is not difficult to see that the mode of ing come together with different expectations and goals. anthroposophical study this text seeks to promote ad­ As a rule, group study of this kind will have a chance only dresses those who seek to deepen their understanding and when the nature of the undertaking is made clear in the work through it inwardly. It offers a mode of study that is invitation, so that those invited can prepare for it before­ capable of answering the question: How can one grasp hand or choose not to attend that event. anthroposophy—if only the smallest part—in such a way Once this precondition is fulfilled, new tasks must be that what one has grasped represents a genuine entry into confronted. If one has to begin with people whom one the world of which anthroposophy speaks? On the other does not know from previous work, it is better as a rule to hand, whoever wants first to become acquainted with begin as simply as possible and to try to sense what results. what anthroposophy has to say, will as a rule not take the Here it is important—after each meeting if possible—to time to begin with such a meditative study, even if he feels ascertain why one part of the work was more successful, an inner need for it. Thus it would not be right to demand the other less, and to proceed cautiously in attempting to it of such a person. If one is leading an introductory study, shape the following state in a way consonant with this then the way of working indicated here can be fruitfully insight. If on the other hand one is required to take over employed in one’s own preparation. While beginners do the leadership of an already existing group, then one not as a rule take the time for such meditative activity yet, should first attempt to familiarize oneself with its work

6 through simple participation, and then decide on the anthropology and in the morning there wells forth out of basis of this understanding alone—without any precon­ you: yes, you must do this or that with Johnny Miller, or: ceived program—what might constitute the next step or this girl needs this and that, etc. In short, you know what to the beginning of new work together with those concerned. apply in each special case.” Thus Rudolf Steiner summa­ But how do we prepare ourselves for this? More rizes a longer passage in the third of these lectures. (1) specifically: how can we heighten [steigern] our inner, However, this basis for a new art of education is not intuitive forces—those we sought to activate earlier in the all that emerges on the path leading to a meditatively creative shaping of individual study—in such a way that elaborated spiritual anthropology. Rudolf Steiner also they are available to us in this realm as well? One can say: regarded this renewal of education as at the same time a by pursuing one’s previous efforts further in yet another model for a fundamental renewal of cultural life as such, a way. spiritual culture able gradually to permeate all facets of The second way continues in a direct line the striving human life as a kind of social art. (2) Hence this meditative of the first. Of what does it consist? In short, of extending understanding of spiritual anthropology represents a the exercises described to include the assimilation and modern path leading to the creative element in every realm inner digestion of spiritual anthropology [Menschen­ of social life. This applies also to the kind of anthropos­ kunde| itself. Up to this point our concern was to make this ophical group work we have been considering. Thus the understanding of the human etheric constitution fruitful discussions of spiritual anthropology in the previous for the “how” of study only; the “what” remained un­ chapters and in the chapters yet to come attempt to touched thereby. Any spiritual-scientific topic that inter­ contribute to such a meditative image of the human being ested the student could become the object of study as it is employed in the particular field of group study of structured in such a way. Now our concern is to include anthroposophy. this spiritual anthropology in our spiritual practice also as It follows that our earlier striving to transform the a subject to be worked through: that is, to include it in our thoughts yielded by spiritual anthropology here confronts meditative work. What is the significance of such a a further task: that of helping us to shape group work. This meditatively elaborated spiritual anthropology? heightens our intuitive insight into what takes place In 1919, Rudolf Steiner prepared the first Waldorf supersensibly—for example in the etheric thought- School by speaking for two weeks on spiritual anthropol­ organism of the participants in a particular study group— ogy [Menschenkunde] as the basis for pedagogy; a little and gradually strengthens our ability to enter into the more than a year later, he returned to deliver four more situation creatively on the basis of this insight. What lectures to the faculty. These lectures have a great bearing otherwise takes place in creative thinking can in this way on our theme, especially as regards method. They have also become a creative, artistic deed in the social realm. been published under the title Balance in Teaching. (1) In these lectures, Rudolf Steiner explains that a renewal of education out of the true spirit of the age cannot consist of (1) Sept. 15-22, 1920: Balance in Teaching, Four Lectures to this or that general rule or principle, nor this or that Teachers. Mercury Press, 1982. German title: Meditative practical technique, etc., but rather only in the inner erarbeitete Menschenkunde (Knowledge of Man Achieved by relationship that the teacher develops with his pupils. And Meditative Work). (2) In this regard, see The Renewal of the Social Organism. that one of the most potent means of effecting this renewal Anthroposophic Press, 1985 is a spiritual anthropology that views the developing human being from the perspective of spiritual science. Of course the teacher does not build up this relationship to his pupils by calling forth this knowledge of spiritual anthropology from memory while teaching, but rather by working through it meditatively outside of class. How to Read a Book: The decisive point here has already been addressed A Study of Rudolf Steiner’s above: we described how thoughts, in this case those concerning an anthroposophical understanding of the Knowledge of the Higher Worlds human being, are transformed through meditative activity by GEORGE O’NEIL and GISELA O’NEIL into organs or implements of the soul by means of which we establish a connection with the spiritual world. And this means that through this work the teacher establishes a connection with the same world out of which teacher and IX pupils both were born into this present earthly life. The first fruit of such a connection is however an intuitive CHAPTER SEVEN: KINDLING THE LIGHT understanding of the way in which the more subtle “The Transformation of Dream Life” process of incarnation that continues after the pupils’ birth can best be accompanied and promoted through We humans are indeed most curious creatures: We teaching. “In the evening you meditate upon spiritual spend our waking hours absorbed in the world of the

7 senses. We have need of external light—sun, moon, or the heart region. A different center would not connect the electric bulb—lest we find ourselves in total darkness. spiritual vision with the physical world. Hence the Such total darkness conceals also the world of spirit from emphasis on control, achieved through the “six exercises.” us. Here, no external light source exists to see by. To be This heart lotus, of “radiant beauty” once fully aware, we must provide our own illumination, become, as developed, becomes the spiritual light source and the it were, light-bearing beings. point of entry for the higher Self. The soul of ego consciousness, or spiritual soul, is the promise of our age. Its higher faculties must be achieved BUILDING A SPIRITUAL HOME: by strenuous inner effort. Mastery of the outer world, via "A HUT’’ OR TABERNACLE physical eyes and ears, is but a first and necessary phase; How can we picture such a task? A home—in every­ mastery of the inner world, by awakening a luminous day experience—provides a feeling of protection, security, perceptive force, is the second. and identity. We are surrounded by familiar objects and How this inner light is enkindled at night, when the know how all the systems work. We live in it. world of the senses is blotted out, and the nature of the first Spiritually, the beginning of a “home” is made with a spiritual perceptions—is the subject of Chapter Seven. thought on which we concentrate and then “dwell.” It is no longer outside. It now surrounds us. We live in it. This is THE TRANSFORMATION OF DREAM LIFE the first “body-free” experience. For moments, we live not After six chapters filled with exercises, all to be done in the body; we live in a thought, a sentence or an image: a in full consciousness, all related to the waking world, we little thought home. shift for a moment to a new realm, that of dreams. When and if we progress, such “thought homes” Spiritual vision begins at night, in the twilight conscious­ expand to include a paragraph, a chapter, eventually a ness of dreams. basic book. We no longer speak from memory of what we Let’s not go astray. Dreams are not important, should have read; we speak from experience: we have “lived” not be told in a study group although the temptation might there. We are at home in one text. We know how it is be strong. What matters is to visualize the changes that composed. The thoughts surround us like familiar objects will occur (once we have done the necessary preparatory in an earthly home. This gives us firmness and certainty. work): how chaotic dream fragments take on order; how Our home base becomes the point of reference for we change from a participant in the dream to an unlooker; everything else we explore—this perhaps corresponds in how coherence, message and meaning will manifest. spirit to “building of a hut.” Perhaps we can imagine how a whole fairy tale, not Before we put down our spiritual roots, the chaotic bits and pieces, would unfold before us. The best “wanderer” phase rules (a theme in this chapter). This is illustration of the change (we have come up with) is the true also in our studies. We go from lecture to lecture, from part of the First Mystery Play (Scenes 4,5,6) that takes cycle to cycle. We read and remember or forget. We are place behind a gauze curtain. In concentrated pose, “wanderers,” footloose travelers taking in the sights, Johannes sits in profile before the scrim. He does not spiritual vagrants without a “home.” watch physically. Behind the translucent curtain spiritual Valid here is Rudolf Steiner’s injunction (to Emil events unfold—all in terms of the soul configuration of Leinhas) that it is better to read one cycle 50 times, than 50 people Johannes knows (e.g., Strader and Capesius en­ cycles once. To feel at home in a place—spiritually at counter the Spirit of the Elements). In each scene a home in a subject—takes at least 50 visits: a pentecostal profound message is conveyed (more so than perhaps metaphor. Johannes or the audience immediately can grasp). After each scene Johannes characterizes the persons involved: THE FIRST SPIRITUAL EXPERIENCES how he knows them in the physical world and how they A happy discovery can be made, reflecting on the appeared before his inner vision. He does not mix the two description here by Rudolf Steiner of the first spiritual realms, he is awake. perceptions: these are the things we have been prac­ ticing all along—as exercises spelled out in the second THE HEART LOTUS chapter. Such a discovery confirms once again that on the AS ORGAN OF SPIRITUAL LIGHT modern path nothing comes of itself, everything must The “lantern head,” vision through as loosened ether rhythmically be prepared and achieved. body in the head region, was lost in prehistoric times. To the familiar ones (exercises we practiced and the Various atavistic forms have persisted, some into our days. visions now achieved)—seeing the forces that form the These should not be confused with modern, fully minerals and plants, and the astral clouds surrounding conscious, developed vision. It is important for us to animal and man—a few particulars are added in this recognize the difference, and to know—in thought—how chapter. The quality of the atmosphere surrounding developed vision works. (It is spelled out in this chapter.) specific places: a hospital, a dance hall, or a university In the ordinary human being the ether body is as yet town. And finally, the astral appearance of the human without a center. Through development of the lotus desire life itself (perceptions to be practiced under such organs (previous chapter) an etheric center is formed in severe moral injunction in Chapter Two): comet-like,

8 each of us has a swishing astral tail, visible to all who now #8,9,10 bring the spirit aspects: what thence will be can see! seen.

"""""" "SEEING MORE” IN A TEXT This will sound dry as bone or “very intellectual”—as In our study of “seeing more than what appears to the the sight of a musical score appears to a lover of music. senses,” of kindling the inner light, could we make also There are reasons: scores and outlines can only point to some efforts to “see more” in a text than what we usually an invisible reality. The reality itself must become experi­ see? ence through individual work. Like music-lovers enjoying melodies, most readers Living with the composition of the whole, the soul is absorb only thought-pictures. The practicing musician lifted into the realm of etheric forms. Composed as is the and the active student of anthroposophy must do more. human being himself, such thought forms can take on life, One works with a musical score, the other with a “thought and provide a source of new insight. score” of a composition. For the music to resound, going There is more to Rudolf Steiner’s writings than at first once or twice through “the music” is not enough. This by we dreamed. way of analogy. There is, however, another similarity. The musical score is the frozen form of what the composer heard spiritually before writing it down. A written text, chapter or book, is also the frozen form of what the author conceived, saw and heard spiritually. “Form” has two On Poetry of the Future and meanings: it can mean the end product of a creation, or its underlying web of context and connectedness, of un­ The Value of Humor—Why a Satire folding and metamorphosing themes, its spiritual thought organism. by RUDOLF STEINER The musician and the student must begin with the (Dornach, July 11, 1916, Excerpts) end product to bring to life, eventually, the composition— in its original, living form. * * * The three poems described in this text have just been published The following hints are for those who wish “to see in English (see the review Twelve Moods,). The text is from more” and begin to read the underlying score. Weltwesen und Ichheit (Cosmic Being and Egohood) GA First: consider the position of this chapter in the book 169, not available in English. as a whole, whose underlying art form is the ninefold nature of man (spelled out in our first essay). This position Alas, our age has blunted its sense of true poetry by gives it its distinct quality: it is the consciousness-soul producing far too much poetry. Poetry begets poetry just chapter. In style and approach it differs from the intricate, as unhealthy life produces cancer. For in the spiritual detail-filled preceding chapter (rational soul). In addition sphere, poetry is the same phenomenon as cancer if to positional context, the chapter’s theme is that of the everyone is stimulated to write poetry by what exists today consciousness soul: the kindling of the inner light. in poetry, just as when the life process is stimulated to Second: As we know, the consciousness soul is cancerous growth. (July 4, 1916.) related to the physical body. It emerges from our earthly . . . The whole impulse, the whole spirit of our experience. Here, in Chapter Two (physical aspect) all the spiritual science must enter the culture of our age. Poetry exercises are related to the world of the senses; picturing is not based merely on something invented or thought out the invisible is to be practiced. In Chapter Seven (con­ given utterance, but on its being expressed in a certain sciousness-soul aspect) what was an exercise earlier is form. Now spiritual science seeks to relate man to the great now spiritually seen. Check it. It is so. laws of the cosmos. The deepest impulses of spiritual The “musical score” of Chapter Seven itself is diffi­ science will be understood in their truest sense only when cult to experience because the English translation has men will have grasped the actual range of this search for changed the original paragraphing. The German text has the relation between man and the laws, the mighty 11 paragraphs (some with several sub-paragraphs). The supersensible laws of the universe. What is called poetry compositional principle is identical with that of the whole will gradually assume a new form. Today that is still hard book, based on the ninefold human being. Make your to understand. Nevertheless it is true. own outline and observe the development: In poetry we are supposed to reproduce—though #1 introduces the theme (variation of dreams); there is little feeling for this today—what man experiences #11 closes with the exhortation to climb higher; in his union with the cosmos, what is gathered from the #2,3,4 give descriptive views (organs of perception. secrets of the cosmos. This must flow also into the poetical lower & higher selves); form. When we create certain thought pictures that #5,6,7 describe soul achievements (kindling of the reproduce objects of imaginative knowledge, we can light organ and building of spiritual home); thereby discover also the laws relating to the position of

9 the twelve constellations of the Zodiac, and the relations occupy one, it is necessary to have a really good sense of of the movement of the seven planets to these twelve humor!” This is very true, for precisely when going into the constellations. We can also select certain movements and depth of spiritual knowledge we must not forget to laugh; laws that will not include all seven planets, for instance in other words, we should not feel perpetually obliged to only sun and Moon and their course through the signs of wear a long, tragic face! I am convinced that Oskar Simoni the Zodiac, and so on. It is not a matter of singing praise to toward the later part of his life, before he ended it so what occurs in the cosmos but rather: what speaks in the tragically, did in truth lose his sense of humor. great cosmic laws will find equal expression in the form of Now there is ample opportunity to unfold this sense poetry. of humor actually within our spiritual movement. For And so today you will hear attempts—naturally first nowhere are caricatures of the quest for the spirit so much attempts—in which the sequence of the lines, in their in evidence as in such spiritual movements. I am not relation to one another, and in what each line expresses, referring to the persons, with these caricatures, I mean the the same laws manifest that hold sway in the cosmos. For endeavors. What a variety of things fly the colors of instance, you will find one poem consisting of twelve spiritual strivings or, shall we say, claim membership in verses, each verse having seven lines. The whole structure some movement with spiritual aims! This makes it so of the poem is such that what is expressed in the seven difficult to uphold such a spiritual movement in the face lines really echoes the laws of the movements of the seven of the world. planets. There are exactly twelve verses and the mood To be sure there was, still is, no real objection to some [Stimmung] of the seven lines recurs in each of the twelve ladies going about for some time in the same kind of verses: this corresponds to the laws ruling the single clothes I had designed for the first scene of our production planets in their movements through the Zodiac. Thus of the first Mystery Play. One could not have modern what occurs outside in the cosmos, in the harmony of the dresses on the stage. Some ladies then copied these spheres, comes to expression in the twelve verses of seven dresses. This was worthy of appreciation, of course, but it lines. Thus the laws of the cosmos are meant to govern also degenerated. I need not go into that any further, it is equally these twelve seven-line verses. . . . It is nothing known quite well how these things degenerated and how external, it is inwardly so built. That is of importance. the idea arose that with such garments short hair was In the same way, the short poem of four-line verses is indispensable. Indeed, it was even told that—although arranged so that certain movements express cosmic this was so only in a few cases—our ladies had very short processes. The mood of one attempt in twelve verses is hair and our gentlemen very long hair. These were only serious; the other is a satire, a true satire. exceptions. This has however led to my often being asked You may easily consider it unseemly to treat sacred in public lectures whether short hair is an essential feature things satirically. I assure you that if we are to progress of theosophy. Well, all this is superficial. Yet even in especially in the realm of a spiritual world-view, one of the matters of inner significance much mischief has been principal demands is for us not to forget to laugh at what done in our own circles, against which a stand, a decisive in the world, if rightly judged, is a laughing matter. stand must be made. What, what is going around that I am A lady once told of a man who was always “looking supposed to have said; what is going around concerning up to the great cosmic revelations.” Of his fellow-men, what is to be, and so forth! Sometimes one cannot help unless “Masters,” he never spoke at all, said the lady; and thinking that the speaker was trying to make himself she said he habitually displayed a tragic, long face “down important, to put it mildly. Thus there are abuses that to his belly.” This story reminded me of an extraordinarily make it difficult to defend our movement in the face if interesting experience of mine long ago in Vienna. those who, on hearing something they do not understand, In Vienna lived a man who tried in every sort of way burst into laughter. They laugh also about what is serious, to find access to the spirit realm. He was professor of even about what is significant. But we need not provide physics and mathematics at the Vienna Agricultural caricatures to justify their laughter. College—Oskar Simoni, that same Simoni who very Well, things of this kind have led to my writing a much later, only a short time ago, came to a tragic satirical poem to be performed in eurythmy, which is also end. . . . I knew him by sight but had never spoken to to be read today. In this satire, with the twelve moods him. He did not know me at all. We met just as two people [Stimmungen] of the Zodiac the planets are also used, but passing each other on the pavement. I was a young fellow used here to point out a bit the shadow side of the of 26 or 27. Now Oskar Simoni—I am only relating facts— spiritual-scientific bustle [Betrieb]—spiritual science itself gave me a look, stopped and began a conversation about has no shadow side—so let us say the shadow side of every sort of thing connected with spiritual knowledge. He adherents to spiritual science. took me to his home and presented me with what at the These efforts—I have called them modest—have time was his latest publication. . . . Well, while we were been made to show how out of a feeling for cosmic laws, talking he paused and then said, “Alas, when these things there can result true laws of form for a poetry of the future.

10 PUBLICATIONS

THE REALM OF LANGUAGE and THE LOST UNISON OF Steiner translated by Virginia Brett, “The Song of Initiation, A SPEAKING AND THINKING, by Rudolf Steiner. Two lectures in Satire” and “Planet Dance.” Dornach, July 17 and 18, 1915. Mercury Press, 1984; 45 pages, —Agnes Macbeth (Spring Valley, N.Y.) $5.50

In the first lecture, the question arises: how do we relate to THE HUMAN SOUL IN RELATION TO WORLD EVOLUTION the spiritual world? In the physical world, the mineral, plant, and by Rudolf Steiner. Nine lectures, Dornach, April 29-June 17, animal kingdoms are outside us and we look upon them, we 1922. Translated by Rita Stebbing. Anthroposophic Press, 1984; perceive them. But with the hierarchies, it is the reverse: they 145 pages; paper $9.95, cloth $16.00 perceive us. Then we do not say “I perceive an angel but rather: I sense, I have a feeling that I am being perceived by an angel.” A Unconsciously we are always asking: How do I belong to considerable difference! evolution as a whole? Various approaches to answering this What the angels perceive in us is the “whole nature of our question interweave in the course of these nine lectures. Some of speaking.” There is a lawfulness in the evolution of human the main ones: language, which can be traced over long periods of time. Rudolf Experiencing higher knowledge. Can anthroposophical lec­ Steiner gives much detail on sound-shifting and reminds us that tures retain their meaning when transcribed? Is it worth taking Jacob Grimm worked on this problem in the nineteenth notes during them? Higher knowledge is by nature alive, it century—from a materialistic point of view. (And many of us cannot be stored. Just as we need to eat today even though we ate remember the work Arnold Wadler performed in this field.) a week ago, so we must recreate spiritual experiences and In the “Lost Unison of Speaking and Thinking” the reestablish their certainty over and over. He who “grabs a question we face is: What would present-day life be like if the notebook” to preserve an experience catches only specters. What Spirits of Form and those who serve them had been able to work an incentive is Rudolf Steiner’s admission that, “One experi­ as planned? Lucifer and Ahriman broke into their creation and ences uncertainty already the following day even about the distorted it. Without this influence human speaking and think­ loftiest spiritual perceptions and must struggle to attain the ing would have been in complete unison. Man would then have knowledge once more.” (Lecture II) had a living experience of what resides in sounds of speech, and Soul-temperatures. No need to fear becoming prosaic if we people would have feelingly understood one another despite forsake the animal warmth of emotion. Instead of drying up differences of language. Something else would not have oc­ from cold abstract thoughts, we can glow from taking in curred: men would not have succumbed to the belief (now held universal thoughts. This does not make one stiff, but enthusi­ to so tenaciously) that there must be one single science, one astic and full of the warmth of the hierarchies. (Lecture IV) single form of knowing. A Luciferic belief! Diversity would have Writing The Philosophy of Freedom. The writer’s task was to been the ideal if the Spirits of Form had prevailed—diversity of show that man must go out of his body in pure thinking to arrive language and diversity of ideas. The task of spiritual science is to at moral impulses. People have not recognized that self- overcome the delusions of Lucifer and Ahriman through work sustaining thinking is the first degree of the new clairvoyance. inspired by the Christ Being. And it is “the most extreme philosophy of individualism” —Agnes Macbeth (Spring Valley, N.Y.) because it is “the most Christian of philosophies.” This was written for people who have reached their middle years— “naturally not for children, they cannot be free, for in them the TWELVE MOODS by Rudolf Steiner. Three poems and intro­ divine is still active, they are unfree—only with the middle years ductory talk before a eurythmy presentation in Dornach, Aug. does one become free.” (Lecture V) 29, 1915. Mercury Press; 46 pages; $5.00 The human heart. Lecture VI is devoted to the descent of the child’s etheric and astral bodies from before conception to These are the twelve “moods” [Stimmungen] that charac­ puberty. What a glorious unfolding in form and content. Parents terize the twelve positions of the Zodiac, from Aries, Taurus, and and teachers especially will want to study how the radiant Gemini around to Pisces. Rudolf Steiner’s words spoken before cosmic structures at birth become later the karma-forming a eurythmy performance in August 1915 are recorded here. It was organism. Most will read soberly how with puberty the astral the early part of the First World War. The guns were all but heart penetrates the etheric heart so all our deeds, intentions, sounding in the audience’s ears. On the stage 19 eurythmists and directions to others can be inscribed to outlast death. performed these twelve cosmic moods to soul-stirring recitation, Meditation. “All modern exercises in meditation aim at which must have left deep feelings and mighty impressions in entirely separating thinking from breathing.” The famous seed everyone. Rudolf Steiner was very explicit and detailed about exercise, for example, works to free thinking from the breath so it these verses in his introduction so that the whole effect was may dive down into the growth forces of the plant itself. Here we immensely moving. have concrete descriptions of what it means to overcome body- A translation of this long and unique poem was made by bound thinking. Three resistances have to be faced: 1. personal Ruth and Hans Pusch. In her introductory words Ruth Pusch lethargy, 2. the objective experience of fighting one’s way confessed all the difficulties and problems in attempting such a through a dense thicket, 3. the pain that inevitably comes as translation. We can understand and sympathize, it was heroic to thinking begins to vibrate to the rhythm of the external world. It try it. The same volume contains two additional poems by Rudolf is an anthroposophical truth as well as a Zen one that without

11 pain there is no gain. (Lecture VII) FAUST-FREIHEIT AUF DEM WEG (Faust—Freedom on the As for this first superb English translation, it is good to see Path), by Heten Wilkens. Verlag Freies Geistesleben, 1984; 191 over thirty of Steiner’s blackboard drawings reproduced and pages; DM 38. labeled for color. If publishers were more forthcoming about the human context of lecture cycles (to whom were they given? Why Although, if comprehended rightly, Goethe’s Faust can over three months?) readers could more truly enter into the address present-day humanity, modern abstract thinking has experience of them—and of Rudolf Steiner‘s intention, which difficulty penetrating the underlying meaning. Here Wilkens’ was Socratic, on-the-spot, live.among people. Some points with book can be a great help, though it is by no means a commentary particularly timely carryover: how movies forward the decline of or mere explanation of Goethe’s monumental work. To prepare civilization, how the Gods hate nothing so much as a locomotive the audience of the week-long performance of Faust at the or a motor car, how people turn to religious cults and Catholi­ Goetheanum, summer 1982, Wilkens was given the task of cism because they cannot rouse themselves to spiritual activity. lecturing about the play. These lectures form the basis of this For the last, this book should help. book. Every day Wilkens’s listeners had the advantage of —Susan Lowndes (Suffern, N.Y.) experiencing the scenes under discussion. For the reader, unless familiar with Goethe’s Faust, it will be indispensable to read Goethe’s text before turning to Wilkens’s corresponding chap­ MAN’S BEING, HIS DESTINY, AND WORLD EVOLUTION, by ters. Only then can the scenes come to life in his mind. Rudolf Steiner. Six lectures, Oslo, May 16-21, 1923. Trans. Erna For an idea of the direction these studies take, it might help McArthur. Anthroposophic Press, Third Edition 1984; 122 to list the titles of the seven chapters in tentative English pages; $7.95 translation: Cosmic Intuition of Inner Freedom; Freedom in the Encounter with Evil; Paths of Freedom Through the World: This book gives new meaning to the phrases, “renewal in Humanity and Earth; Freedom of Cognition Regarding the sleep” and “life before birth.” The evolution of man’s being is Spiritual World; Freedom in the Phenomenon: Beauty; Free connected not only with what we experience in ordinary Creation in World and Self: Worry; Universal Freedom in the consciousness but also with what takes place in sleep. It is Individual Forming of Destiny: Gretchen. helpful to review the day’s events in reverse order before sleep. These make it clear that no step-by-step approach was We also do so unconsciously during sleep. We judge our intended. Through the dramatic scenes of Faust emerges the morality at that time. story of the modern human being striving for freedom and The moral qualities acquired in earth life form part of our spiritual insight. Wilkens shows how the drama of Faust is spiritual body after death. We leave them prior to entering the indeed the drama of man today, who faces evil, learns to moon sphere. In the sun sphere we give up our earth experiences overcome his lower self, and ultimately treads the path of as food to the cosmos. Here we dwell as spirit among spirits. initiation. The reader gains access to Goethe’s profound wis­ Then there arises a renewed interest in earth life. We return to the dom, embedded in the play’s colorful veils of imagination. moon sphere, pick up our “package of morality,” and weave it The main theme of each chapter is illustrated with a into our etheric body before incarnating. With the help of the beautiful sketch by Walther Roggenkamp. The red, brown, and higher hierarchies, we weave a great spiritual germ that then black drawings are from the artist’s designs for the new shrinks to enter the mother’s body before birth. Inside the production of Faust at the Goetheanum in 1982. human being is the whole cosmos in condensed form. —Maria St. Goar (Chattanooga, Ten.) There is much for Waldorf teachers in these lectures. Rudolf Steiner describes the connection between the three stages in the spiritual world and the child’s learning to walk, talk, and think. BIO-DYNAMIC GARDENING AND FARMING, ARTICLES by The angels during sleep nurture the thought forces, the arch­ Ehrenfried Pfeiffer Vols. 1,2,3. Mercury Press, 1983 & 1984; 126, angels speech, and the archai the will for us. Those who speak 137, and 131 pages; $7.50 each. idealistic thoughts during the day establish a connection with the archangels at night; materialistic language prevents it. In 1983, Mercury Press began publishing the collected Young children learn through imitation, yet this is selective. essays of Ehrenfried Pfeiffer, a series recently printed in 44 Children choose unconsciously what they will imitate. The installments by the agricultural periodical Acres USA. Apprecia­ decision is made during sleep and has to do with karma. The life tion of Pfeiffer’s work was wide-spread before his death (1961) path is formed by destiny; ordinary psychology sees only the but in recent years his written material remained dispersed. surface. Through spiritual science we can learn to read what is Access to this collection represents a major and much needed below. This is a continuing challenge to Waldorf teachers. addition to the literature available in English on biodynamic Our relationship to the Christ Being has changed through agriculture. the centuries. There is need for the help of Christ at a certain The volumes begin with an essay describing the history of point in our nightly sleep to allay the fear that arises. To receive the biodynamic work. It contains the conversation between this help we must establish a relationship to the Christ Being Pfeiffer and Rudolf Steiner that has become so well-known in while we are awake. This need exists also for life after death. To biodynamic circles. Pfeiffer asked Rudolf Steiner certain ques­ experience inwardly death and resurrection of the soul while tions regarding spiritual striving: “How can it happen that the alive makes possible the resurrection of consciousness after spiritual impulse, and especially the inner schooling, for which deatlj. Celebrating the festivals in a new way will help. For you are constantly providing stimulus and guidance bear so little instance, if we can celebrate Michaelmas correctly “it would fruit? Why do the people concerned give so little evidence of help social progress more than all the social agitation that spiritual experience, in spite of all their efforts? Why, worst of all, presently goes on in the world.” is the will for action, for the carrying out of these spiritual —Patricia Moreell (Boca Raton, Fla.) impulses, so weak?” Steiner gave the surprising reply, “This is a

12 problem of nutrition. Nutrition as it is today does not supply the Pfeiffer’s secret. For he found toads living under the bio- strength necessary for manifesting the spirit in physical life. A dynamically treated piles while the other piles gave shelter to bridge can no longer be built from thinking to will and action. none. Elementary, my dear Watson, when you know what you Food plants no longer contain the forces people need for this.” are looking for! (see Chapter XI, Vol. 3 for further clues). The inspiration for an agriculture to heal the earth, her creatures Other articles give additional helpful hints and much sound and Man himself here was given. advice. There are lists of pasture grasses and their properties, hay The bulk of Pfeiffer’s articles focuses then on this thesis: seed mixtures and recommendations for animal care. There is a only a healthy, vital soil can yield life-supporting plants for Man chapter concerning a dynamic concept of the weather. Pfeiffer and animal. Again and again he shows how such a living soil can also gives his opinion on what to look for when buying a farm come into existence and be maintained only through a stimula­ (valuable despite its outdated financial figures), working for tion and support of the life processes in it. This, he insists, is best money or for the work itself, and the decline of American done by the building up of the humus content of the soil through agriculture with its causes and solution. All this weaves between a balanced and regulated composting program. A soil cared for the sober reports of painstaking field trials and laboratory in this way remains productive and is better able to mitigate for experiments proving the success of the methods in practical the plant unfavorable conditions that may occur through work and establishing the validity of its basis in the world of weather, insect attack, etc. factual science. Taken as a whole, the varied scientific descriptions of such a Of particular interest is the chapter in the last volume on favorable soil condition encourage the reader to develop an “Physical and Etheric Energies.” Here Pfeiffer attempts a almost artistic sense of what a truly “living soil” might be. A characterisation of etheric formative forces using conventional picture is revealed of a dynamic layer of the earth’s surface that scientific concepts and language. A formidable task, it reveals comes into being “in-between”: in-between the working of the the author as one obviously well-schooled in both conventional cosmic aspects of light and warmth and the earthly factors of and spiritual scientific thinking and therefore able to build a moisture, parent rock material and the rhythms that weave them bridge between. together. It is too, what comes into existence through the Through the integrity of style and content, these articles interactions of mineral, plant and animal and in-between the have won the respect and interest of a large spectrum of those two processes of disintegration and synthesis (up-building). who concern themselves with agricultural work. We can all be Pfeiffer describes these processes and interrelationships in grateful for this achievement and for the fact that this immense great detail, showing the patterns as well as naming the foundation of work is now available for easy reference. May we participants. In describing the process of digestion in the soil, he enthusiastically take up these books and use them with all the compares it to the human metabolic system and in both he tries reverence, care, dedication and sense of urgency with which they to read the process. For example, he writes: were written. “In order to understand the dynamic side of the process (of —Alice Bennett (Wilton, N.H.) digestion in soil and Man) it would be well to label each substance as building stone for synthesis or as breakdown product (end product) of metabolism. . . . Amino acids can PROJEKTIVE GEOMETRIE—Aus der Raumanschauung zeich­ be both . . . (they) may be looked upon in a twofold way: as nend entwickelt (developed through drawing out of space- stepping stones for synthesis in the living tissue, and as perception) by Arnold Bernhard. Verlag Freies Geistesleben, breakdown products of the dying, disintegrating organic 1984; 221 pages; cloth DM 49. matter. Chemically the formula may be the same. Dynamically the substance behaves differently, toxic or healthy according This book is intended to serve as a textbook for either to the position it has in the life process.” individual or group study (it appears as Vol. 45 in the series Here Pfeiffer’s admonition to workers in nature and the sciences Menschenkunde und Erziehung— Study of Man and Education) becomes clear: “Learn to read the script of the phenomenon and and has been prepared by an author with highest qualifications. you will know what needs to be done.” The events become Rudolf Steiner expected teachers of Waldorf high schools to symptoms that can be read as letters describing the story of a stand with one foot, as it were, in the classroom and the other foot metamorphic flow of life. Plants reveal the soil conditions in in their profession and thus to represent that profession livingly which they grow and weeds become great teachers, describing an in the classroom. Very few are able to live up to that double unbalanced condition they have “come to heal.” demand. One such is Arnold Bernhard, for many years both This manner of working seems always to have served teacher at the Waldorf School in Basel and participant and Pfeiffer well, and often it astonished other people. Hearing him leader of numerous sessions of advanced study at the Goethe­ give an answer to a problem must have sometimes been a bit like anum, with several titles to his credit published by the Mathe- not knowing how Sherlock Holmes solved his riddles until he matical-Astronomical Section there. explained his methods to the slower-witted Watson. I had many The present work assumes no formal mathematical back­ times heard the story of Pfeiffer visiting a farm on which many ground. Instead, it begins by affirming that we all, through years compost piles had been constructed. To test Pfeiffer’s judgment, of daily practical life, have a deep and sure knowledge of the farmer had treated only half of the piles with the biodynamic perspective vision ingrained within us through reaching for compost preparations and then challenged Pfeiffer to tell him objects we see around us, learning where to expect them to be which ones they were. Pfeiffer managed it well, of course, despite from how they appear to our sight. The problem is to lift that rich the outward similarity of all the piles, and the man was duly fund of practical experience to conscious awareness, where it impressed. So was I, when I heard this story, and I often can be studied. Perspective has long been the domain of artists. wondered what made him so able to discern such a thing. Much Bernhard uses the activity of drawing as a method, not so much to my delight, an article in Vol. 3 of this collection describes the letting the hand do what the eye sees but letting the eye see what value of toads in the agricultural work and in doing so reveals the hand does and thereby lifting the experience.

13 Most of the material covered in the first half of the work is BERNWARD VON HILDESHEIM UND DER IMPULS standard for books on projective geometry, beginning with the MITTELEUROPAS, by Hella Krause-Zimmer. Verlag Freies notion of central projection, the way the outer world appears to Geistesleben, 1984; 274 pages with 50 illustrations, partly in our ego-conscious eye. Roughly the first 100 pages are dedicated color; DM 68. to developing the many consequences of this most directly experienceable kind of perspective. True to his program, Bern- Hella Krause-Zimmer has written a remarkable new book. hard uses humble tools, such as a candle burning low, to For the historically interested and for lovers of religious art it is a illustrate the otherwise formidable-seeming notion of collinea- delight with its many large pictures, detailed explanations and tion (here: a sequence of shadow-pictures cast by a shifting informative appendix. source of light). Then, using Desargues’ theorem on perspective The author was told that in private conversations Rudolf triangles, perspective in a line is introduced. This leads first to a Steiner mentioned Hildesheim as an important spiritual center pairing of familiar notions with unfamiliar but equally logical during the Middle Ages. He gave the impression that Hildes- dual notions, then to the search for a bridge between polarities. heim had been “like paradise.” He was to have said “With flying After some 70 pages of further experience with polar opposite heels one wanted to get to Hildesheim.” The author followed this figures, straight and curved, several handsomely illustrated in lead and uncovered forgotten treasures of the Dark Ages. six colors, we are led at length to the formal recognition of a Her book centers around Bernward, Bishop of Hildesheim, polar-Euclidean geometry, complementary to the Euclidean one a strong personality and inaugurator of a new Christian art and in which we are traditionally schooled. The next-to-last chapter architecture. then shows how to view a circle as the moving interaction of Bernward was born 960. He lived 62 years and experienced these two kinds of plane geometry, and the last chapter offers an the turn of the first millennium when strife and fear dominated outlook toward the study of line geometry as mediating between the people. Even the expectation of the end of the world shook the two kinds of solid geometry (Euclidean with outer planes at the souls. infinity, polar-Euclidean with inner point at infinity), the The author quotes in this connection Rudolf Steiner, who sought-for bridge between two worlds, sketched in some 20 said (March 7, 1914) that every turn of a millennium is a pages. There follow 30 pages of exercises and a list of references dangerous period—in a spiritual sense. He told of folktales for further reading. spreading the idea that the devil is “let free” for a short period at Teachers will find the entire book of great value, to see how such times, before being chained again for another thousand abstract ideas can be introduced in “household” terms that don’t years. Each turn of a millennium does bring new impulses that intimidate. But the chief value is, of course, to serious students of will determine the spiritual tendencies of the following cen­ anthroposophy seeking to understand the forces that create turies. Rudolf Steiner stressed that for the right intentions to forms. break through, it is important to have strong spiritual impulses —Stephen Eberhart (Los Angeles, Calif.) at work at such historic points. As the son of nobles, Bernward was educated at the Cathedral School of Hildeshelm. Being especially gifted, he A PAINTERS HANDBOOK: EXPERIENCING COLOR became the teacher of the to-be Emperor Otto III. He left the BETWEEN DARKNESS AND LIGHT by Lois Schroff. New Light court to become Bishop of Hildesheim at age 33. At Hildesheim Books, Herndon, Va., 1985; 62 pages; $9.00 Bernward put a wealth of ideas into practice. He worked as inventor, sculptor, goldsmith, architect, and alchemist. His “Fine art can and should be an aid to and uplifter of efforts cast a long shadow into the next centuries. He spoke to humankind,” states Lois Schroff in her new book. many generations through his works of art, created with his I remember one summer at the Rudolf Steiner Institute craftsmen. Some were destroyed during the iconoclastic riots of when I visited Lois Schroff s watercolor class. There was a quiet, the 16th century. Some remaining ones are described in detail in contemplative mood. Through applying thin layers of trans­ this book. parent watercolors, paintings slowly achieved luminosity. Bernward also kept his own scribes to write beautiful Lois Schroff, teacher, watercolorist, founder of Chalice Gospel books he then bound and decorated with gold and Center for the Arts in Reston, Va., has studied extensively with crystals. Later on, he was made a saint and named the protector Liane Collot d’Herbois, a leading anthroposophical “veil” of goldsmiths. But his most outstanding work was the Michael- painter and color theorist. Schroffs book indicates further Basilica at Hildesheim he built near the Cathedral over a sacred development of color theory in laws of color in the soul realm well. applicable to the physical world. Eight elucidating chapters At that period, Romanesque architecture was common; the contain diagrams, reproductions of Schroffs paintings, book shows pictures of the Basilica and the arches inside. One is thoughts about painting as a human and moral responsibility, confronted with round Romanesque arches and at first glance charcoal exercises to bring colors into being, choosing colors, one can be quite startled: they remind one of the imposing veiling techniques, finishing paintings, and the moral aspects of Moorish mosque at Cordoba, Spain (built from 785). In the colors. “We don’t try to paint the light source itself, but what the mosque, the two-tone arches seem to press down on a person. light reveals in the darkness, i.e., color. The interplay between One has the feeling one must bend down submissively. However light and dark creates color,” writes Schroff. Bernward’s arches lift up. He built them one on top of another in This book is not another watercolor theory book to be left on three tiers. With this bold, vertical construction he liberated the the painter’s bookshelf, but rather a handbook for uncovering soul and allowed, even challenged the visitor to stand upright. how the consciousness of color can be a step to artistic and poetic This was totally new then. Bernward’s Michael-Basilica exam- experience. plifies the rising young Christian impulse, expressed through his —Diana Cohen (New York City) northern soul. On Michaelmas 1022 he consecrated the church. Documents

14 show that the people streamed to Hildesheim and almost portrays soul experiences, cosmic truths, the process of the stormed the church to get inside. Bernward died two months individual’s development, the elemental world, folk wisdom later and was buried in the crypt of St. Michael who, without and apocalyptic imaginations. These “reports” however are doubt, was the source of his inspirations and strength. not couched in conceptual language, but in imaginative —Rose Herbeck (Trenton, N.J.) pictures. A whole world of spiritual scientific knowledge is contained in them, (p.7) The well-drawn interpretations are in no way dogmatic. Wilkin­ ERKENNEN UND HEILEN Anthroposophische Gesichtspunkte son encourages the reader to exercise his own interpretive zur seelischen Hygiene (To Know and to Heal. Anthroposophie powers. Views on the Hygiene of the Soul) by Olaf Koob. Verlag Freies In Commentary on the Old Testament, Wilkinson takes the Geistesleben, 1984; 168 pages; DM 24. reader from Genesis through the Book of Esther by recapitu­ lating events and stories. These he follows with enlightening By no means easy reading, nor offering “how-to” formulas commentary, illustrating the changing conditions of conscious­ for instant redemption, this book is a study of illness in a ness and showing the symbolism woven into the stories. personal, social, and cosmic context. Each history is bound up with cosmic history. Only in the The first chapter, “Man as Cosmic Illness,” shows man course of time does the earth become a separate unit and even linked to the past, when his fall from a divine, harmonious then it is still influenced by the cosmos. The Old Testament world order made him not only vulnerable to a seemingly leads from prehistoric to historic times, from a description of a unending array of illnesses, but offered him challenges, divine creation to trials and tribulations in the physical world strengthening of will, and growing awareness of himself as a and the advent of a Saviour.” (p.8) spiritual being. Far from blaming his ailments on anonymous Both booklets are extremely informative. They offer a powers, man must realize that he is responsible for them. No reliable springboard for further investigation for Waldorf longer suffering blindly, he will be able to transcend his teachers and those interested in the study of the Bible and fairy afflictions and turn them to greater good. tales. Other chapters deal with health as a virtue of the soul: —Jerome Soloway (Concord, Mass.) emotional disorders; the significance and treatment of nervous disorders in our time. I found the chapter on the nature of epidemics especially interesting. While fear contributes to the REPRODUCTIONEN AUS DEM MALERISCHEN WERK VON spreading of epidemics, they also seem strongly affected by the RUDOLF STEINER rhythm of waking and sleeping and by the power of moral (Reproductions of Rudolf Steiner’s Art Work), a Catalogue. will. This book will affect most readers, inspiring action and Rudolf Steiner Verlag, CH-4143 Dornach, Switzerland; 30 This book will affect most readers, inspiring action and pages; SFr 10. what is truly important and what is tritely and detrimentally unimportant an energetic effort of the soul is needed. And that Some 30 of Rudolf Steiner’s paintings are here reproduced takes constant practice. in full color but much reduced size. Each painting is identified: A third of the text is dedicated to such problems as drug title, original size, painting material (water color, chalk, addiction, poisons, and the “Leid-Motif' (Motif of suffering!) of our youth movements. Longing and boredom, both symptoms of our age’s disharmony, can lead to an unfolding of the soul or to New Life, February 1924 reversals, expressed in the need for constant entertainment, Watercolor, 66,5 x 100 cm frenetic activity, diversion and perversion. Finally, the role of humor in medicine is discussed. Here in America such books as Norman Cousins’ Anatomy of an Illness (Norton 1979) and Raymond Moody’s Laugh After Laugh: The Healing Power of Laughter (Headwater Press 1978) point to healing methods whereby the patient starts to take control of his life. When more and more doctors have become health engi­ neers and patients mere health consumers, Dr. Koob’s message rings clear and strong. —Ruth Mariott (Louisville, Tenn.)

THE INTERPRETATION OF FAIRYTALES and COMMENTARY ON THE OLD TESTAMENT', by Roy Wilkinson. Henry Goulden, England, 1984; 67 pages, £3.40 and 87 pages, £4.

As a foundation for Interpretation of Fairy Tales, Roy Wilkinson introduces the idea of the change of consciousness throughout evolution, as well as some symbols commonly found in fairy tales. He also touches upon their educational value in childhood. He then recapitulates 39 familiar tales. After each, he gives a brief interpretation based on spiritual science. The reality of the fairy stories lies in the fact that their content

15[Image: WatercolorpaintingbyRudolfSteiner] tempera), and date. A separate price list states availability and originals. type of reprinting (4-to-6, or 8-to-12 colors). In addition to such The catalogue—it makes a handsome small gift—can be better-known watercolors as “Easter,” “The Archetypal Plant,” had for a token price (called “Schutzgebühr”) directly from the and“New Life” (Mother and Child), there are other paintings publisher or from St. George Book Service, P.O. Box 225, Spring and sketches available, now or in the near future. Valley, N.Y. 10977 ($5 plus $1.50 postage if ordered separately). The first-rate printing of some of these pictures was made Both will supply the prints to be ordered from the included list. possible by large donations and spurred by the fading of the —Gisela O’Neil

M e m b e r s h ip

NEW MEMBERS Katherine Muchmore, August 4, 1985 From Frankfort, Ky. Gregory R . Rumage Ruth Fritts Joined the Society in 1951 Transf. from Gt. Britain Ann Arbor, Mich. Christa Hannelore Müller, May 30, 1985 Marie Blanche Susan Goldstein From Eugene, Oreg. Boulder, Colo. Santa Cruz, Calif. Joined the Society in So. Africa in 1973

Ellen E. Delaney Gladys S. Harper Still River, Mass. Kimberton, Pa. IN MEMORIAM Sarnia Guiton John T. Jo Fair Oaks, Calif. North Hollywood, Calif. Ernst Daniel 8 April 1903 - 25 May 1985 Judith K Ivy Debra Gail Jo Jacksonville, Oreg. North Hollywood, Calif. One of the leading early biodynamic farmers in this country, Ernst Daniel came here from Silesia (now part of Eric B. Klein Stephanie M. Keeth Poland) in the late twenties. He found anthroposophy through Wilton, N. H. San Diego, Calif. Ehrenfried Pfeiffer and studied the agriculture and general anthroposophy faithfully for the next half century. Victoria Lester Doris T. Krohne He joined the Anthroposophical Society in 1934. Ernst Fair Oaks, Calif. Belleair Bluffs, Fla. spent four years in Florida, then managed a farm near Pitts­ burgh, with Reinhold Maier and the Pittsburgh Group. When Dolores Joy Salatino Tricia O’Neill the Second World War took Walter Leicht away from Egbert Sacramento, Calif. Eugene, Oreg. Weber’s farm in South Egremont, Mass., Ernst took it over. After the war that farm went out of operation, and Ernst was called to Vicki E. Seeley Brian J. Piccolo Spring Valley to manage the dairy at the Threefold Farm. There Auburn, Calif. Mt. Clemens, Mich. he had a sizeable herd and even a local milk route until legislation was passed against the distribution of raw milk. Later Robert Stewart Marcia Scott he taught gardening at Green Meadow Waldorf School. Woodstock, N. Y. Sebastopol, Calif. Ernst and his second wife, Margaret, raised five children. In 1972 the Daniel family moved to a farm in Bethel, Vt., where they Peter J. Ancona John P. Sullivan had a dairy herd that is still producing. Ridgewood, N. J. Elmwood Park, N. J. Ernst was unceasingly active in anthroposophical study groups and the promotion of biodynamic agriculture. My own Lee Ann Ernandes Audrey A. Sullivan connection with him began in his South Egremont period. At 18 Eugene, Oreg. Elmwood Park, N. J. I was wide open to the influence of his resolute character, his understated but firm objectivity, and his capacity for work moderated by his sensible treatment of it: be efficient—not exuberant—with your time and strength, and thus have reserves MEMBERS WHO HAVE DIED for emergencies. He was methodical but not pedantic. Unless moved to anger by unusual folly or injustice, he exercised his Esther Hotalen, June 28, 1985 critical judgment through wry humor, deftly and economically From Towarda, Pa. administered, since he was always conscious of what was his Joined the Society in 1934 business and what wasn’t (or wasn’t quite).

16 Emst was appreciated wherever he went and worked. He GLIMPSES OF was substantial in himself, expressing his love of the earth, of his THE EARLY AMERICAN ANTHROPOSOPHISTS family and other fellow humans, and of the guiding spirit. John G. Root (South Egremont, Mass.) The first anthroposophic group in this country was formed in 1910, 75 years ago. Hilda Deighton has given vivid pictures of the coming together of the first American anthroposophists. Gladys Hahn, 87, UNION WITH THE DEPARTED: busy with the translation of a lecture cycle by Rudolf Steiner, was IN THE PAST AND TODAY asked by the editor to share with us some of her memories of the by Rudolf Steiner earliest members. (Dornach, January 20, 1917, in GA 174. Excerpt) When I first came in touch with these people in 1917, I was a “. . . In earlier times people could not really question kid of nineteen years studying piano and singing in Philadel­ whether or not there is immortality. They knew a third state phia. Herbert Wilber Greene, a complete stranger, engaged me besides sleeping and waking, an in-between state consisting not as accompanist for his Summer School of Singing in Brookfield, merely of dreams, but where in an elemental, natural way men Conn. On my first day Mr. Greene put a book on the piano and saw their departed spiritually face to face. The dead were present. said, “Here’s something I think you would enjoy reading.” It was The people lived with them. If we go back in human evolution we Knowledge of the Higher Worlds. I had never heard of Rudolf find that when a man performed a deed, or when something out Steiner—or indeed even the word “theosophy.” The book—I ate of the ordinary happened to him—and this occurs constantly it up! from morning to evening, for man is not just a creature of habit; he does not only what is habitual—then, in ancient times, a man would feel beside him one of the dead, one who had died a short time or even quite a long time before. He felt that this departed soul was joining in his actions, or counseling him. When the living person reached a particular decision, or experienced suffering, he felt that one or the other of the dead participated, suffered with him. The dead were present and there was no point in discussing mortality or immortality. It would have been as meaningless as it would be today to question whether someone with whom we are talking is really present.” “We know why such experience had to descend into the regions below conscious existence. Yet it will return although in a different form. It will come as a result of the mood, the soul disposition, human beings can acquire through spiritual science, when they occupy themselves with spiritual science, live in spiritual-scientific thoughts of the supersensible. Then it becomes possible for the human soul to achieve a soul quality of subtle feelings, and the souls of the so-called dead will once more enter into these subtle moods. It is true that the dead are always present, but today it is a question of their entering the soul sphere consciously. They always hover around the one who is kar­ mically united with them in life. But for the dead to work into one’s consciousness, it is necessary to approach them with the mood I have described. It is always possible for the dead to find access to the human soul if the soul lives in this mood, if the thoughts and ideas formed by the human soul have their life in a supersensible sphere. What the dead must flee from, what he cannot enter, is the bodily, the physical in man. The departed cannot enter into thoughts that arise from the brain and relate only to the physical world. Since people today have almost no other thoughts, it is so difficult for the dead to find access to the living. photo]ofEthel[Image: Parks Brownrigg “If, however, those living approach the departed by develop­ ing the soul quality, the mood, that arises from occupying Even so, some careful explanations were needed for such a oneself much with supersensible thoughts, the dead can enter naive reader. I didn’t dare to ask Mr. Greene; we kept a strictly into this floating, weaving element of the soul that withdraws professional relation, also a strenuous schedule. It was Mrs. from the bodily nature, that does not concern itself with the Greene to whom I went. This led me to know her gentle, kindly body. Everything at the present time depends on whether it nature, also her deep knowledge of anthroposophy. Although becomes possible for human souls to take the path to the she seemed to live a quiet life at the Summer School, she was departed. The dead will then come to meet us. We must find continually busy (I found out later) sending books out to ourselves in a common sphere.” members, and war packages to Europe. It was she who took care —Translated by Margaret Barnetson of the flower bouquets in all five houses, gathering them herself

17 from the gardens. She was, of course, hostess for the constant Hilda Deighton has mentioned Mr. Greene’s generosity. guests—most of them musicians who had come into recent During the winter I had constant knowledge of it. (I continued as contact with anthroposophy. All summer long on certain his winter accompanist in Philadelphia for several years, afternoons of the week she took charge of a Rudolf Steiner playing half the week while Mrs. Greene played the other half at reading group in the parlor of the old New England house while their studio in New York.) One day, for instance, I mentioned Mr. Greene (and I with him) continued the singing lessons until casually—but perhaps a little wistfully—the opening of a studio suppertime in the adjoining studio. nearby by a student of Isadora Duncan; the very next day Mr. Greene announced that he had phoned the studio and arranged to pay the fee if I wanted to join. I could tell many such tales of his generosity. Hilda Deighton speaks of Ethel Brownrigg. She was aston­ ishingly beautiful! What goodness or what clarity of mind has it been in a former life that now gives one such physical beauty? Mrs. Brownrigg spoke to me several times of her violent premonition that there was going to be a second disastrous war directly west of the United States. She feared that the action would actually extend to our West Coast. By the time this war was indeed brought to Pearl Harbor in 1941, Mrs. Brownrigg had grown old. Ethel’s brother, Richard Parks, told me this story: around 1909 Ethel was making her New York debut as a concert singer in a recital at Town Hall. Her husband, Mr. Brownrigg, accompanied her in a taxi to the Hall. When they reached the greenroom Ethel suddenly waked up to the fact that she had left

[Image: photographof]Caia[Image: Aarup Greene

Mr. Greene was a very different human. He was a leader; he had “charisma.” In 1917 he was nearing his seventieth birthday. He was strict and demanding with his pupils, but with a rollicking sense of humor. He was so gifted in his teaching that former pupils who had become prominent professionals flocked back to the Summer School for his help. And he gave them help in every kind of way. On the other hand some awkward Pennsylvania Dutchman would arrive, or some fluffy Southern girl, with good voices but no artistic background: such students, Mr. Greene would put right to work on the farm or in the kitchen, and make them take elementary music lessons. When a budding professional arrived, Mr. Greene would quickly arrange a recital for him in the town of Danbury, and would see to it that every single one of us went—usually in haywagons—to provide the applause. In the daily “normal class”(from 50 to 60 students) Mr. Greene was absolutely severe, not only with the singers, but also [Image: photographof]Herbert Wilber Greene with the student audience—for not volunteering enough criti­ cism! In our monthly “skit evenings” he was always by far the her music case in the taxi! Her accompanist was already there, best actor, always the one who invented the most hilarious but Ethel had had all the music. The accompanist knew none of nonsense, but he was also the one who remembered to include the accompaniments from memory; he would be able to the new, shy students in some charming way. improvise a few, but not the loveliest or not the most important

18 ones. Mr. Brownrigg went off immediately to find the taxi, but— We thought she’d start us off on grammar the “Dick and as one can guess—he didn’t find it. Ethtel and the accompanist Jane” kind of beginners’ books, but not at all—it was Steiner had to put together in that short half hour a new, inferior lectures themselves. You can imagine how we struggled. But program, and an apology had to be offered to the audience. To a May Laird was a clever teacher. In no time at all, with her gentle professional musician, such a thing as this only happens in a help we were pulling out the essential content of the sentences, nightmare. Ethel did not become a concert singer. Perhaps, and thoroughly enjoying the hard work. however, this freed all her energies for the anthroposophical Louise Bybee, another gentle soul, had no great voice for work which was of first importance to her. singing; she was accompanist to Gail Gardner, a professional contralto whose singing we all loved. One remembers them together for their sensitive performances of the beloved German lieder. It was Louise who undertook the renting and care of our first New York apartment as we young people gathered around Ralph Courtney in the new social impulse he brought from Rudolf Steiner in 1921. Louise went on to help form the Threefold Commonwealth Group, and eventually to help start the Threefold Farm. Hilda Deighton has written of Gracia Ricardo. When we young eurythmists overcame our awe of that imposing individ­ ual, we found a warm heart and an understanding of our problems. And it was Mme. Ricardo, helping out occasionally in a eurythmy program, who read the humoresques more deli­ ciously than anyone else.

[Image: Photographof]Richard Parks

It was a few years later that I became well acquainted with Richard Parks. He had been one of those professionals coming to the Summer School to practice programs or opera roles. In 1917 he had given a thrilling presentation of the Clown in our performance of the opera Pagliacci. (Hilda Deighton, of course, was the conductor.) Ten years later he came to Spring Valley for the summer, to the Threefold Farm. He milked our one cow all week, through Friday morning; then he vanished for his “church job” in town: choir rehearsal Friday night, voice teaching on Saturday, choir on Sunday—getting back to the cow regularly on Monday. Richard Parks was an excellent voice teacher, a charming person, and a most earnest student of Rudolf Steiner. Another early member was May Laird Brown, again a [Image: Photographof]Hilda Deighton singer and singing teacher, a lady whom we younger people loved and admired very highly. When some of us broke away I suppose it is indeed curious that in those early days so from the St. Mark Group to form a “young” group around Ralph many members had an intimate connection with music, and Courtney, May Laird asked if she could join us and we loved her particularly with singing. Was it, perhaps, that for American for it. Four of us accepted her offer of German lessons, so that we anthroposophists, bom into the hardest part of a deteriorating might read Rudolf Steiner in the original German. We went once world, hearts had first to be touched, not heads? Hearts were a week in the old Broadway trolleycar to her apartment uptown. touched and warmed by music so that they would open to a

19 whole new philosophy of thought and action that was pouring St. Mark Group in New York. into the earth for this twentieth-century civilization—open, and Number of members: 52 ready to animate stiff, stuffy heads. Leader: Mrs. Herbert Greene [Caia Aarup Greene] —Gladys Hahn, 1985 (Spring Valley, N.Y.) Secretary: Miss Hilda Deighton The first anthroposophical center in the United States was part of the so-called Rosicrucian Section of the Theosophical CHRISTMAS CONFERENCE 1923, DORNACH Society. This group was founded in New York in May 1910 by the THE HISTORY OF THE ANTHROPOSOPHICAL SOCIETY following members: IN THE USA Mrs. Ethel Parks Brownrigg —Report by Henry B. Monges (1870-1954) Mr. Richard Parks Miss Lilia Harris Henry B. Monges gave this report in German—not his mother tongue. Madame Gracia Ricardo Barbara Betteridge obtained it for us from the Goetheanum office. Maria St. Goar translated it back into English.

[Image: Photographof] Lilia van Dyck Harris

During the first three years the meetings took place in the home of Mrs. Brownrigg (527 Riverside Drive), who at that time headed the group and contributed time and money to the work with the greatest devotion. Since soon afterward the Anthroposophical Society became independent of the Theosophical Society, the St. Mark group belongs to the working groups of the Anthroposophical Society. [Image: Photographof] Gracia Ricardo In 1913 Mrs. Greene became the group leader. They then met at the studio of Mr. and Mrs. Greene (701 Carnegie Hall, Greeting New York City). Mrs. Greene is still the group leader. She has Dear Herr Doctor Steiner! devoted all her energies to the work and is dedicated with all her Dear Frau Doctor Steiner! heart to our anthroposophical cause. Dear friends and members from all the countries! About the history of the movement, it must be stressed that without the great dedication and willingness to sacrifice on the As America’s delegate I bring you the most heartfelt part of Mr. and Mrs. Greene and the present secretary of the St. greetings. The members of the North American Section also Mark Group, Miss Hilda Deighton, our cause would probably wish to let you know that they feel united with you by an attitude have fared poorly, at least in New York. These persons have of warm friendship; that it is their earnest will to strive toward the made many sacrifices in time and money to make the work same goal of the anthroposophical work cultivated here, to place possible. The studio of Mr. and Mrs. Greene has been available all their energies in the service of this common work. free of charge to the St. Mark Group for their various meetings. I have been asked to sketch the history of anthroposophical Considering the enormous fees paid in New York for studios, work in the United States—to the extent it is known to me. and that Mr. and Mrs. Greene can lease their studio at a high fee on other free evenings, making the studio available free of History charge to the group is a most commendable gift. Let us begin with Concerning the studies of this group, the following can be

20 reported: Initially, the group began its studies with the two from a two-year stay in Dornach, they moved to Chicago to assist books, Theosophy and Occult Science. Later the study consisted in the leadership of the anthroposophical work there. In mainly of reading Dr. Steiner’s translated cycles, and then cooperation with Mr. and Mrs. Nedella, a number of public excerpts from untranslated lectures, presented by various lectures were given in the winter of 1921/22 which were very well members. attended. For several years Mr. B. Stoughton conducted a study class During this period a study class was also instituted by Mr. for beginners using Theosophy and Occult Science as study Monges to study the book Theosophy. The participants in these material. studies showed great interest. In the winter of 1913/1914, Mr. Harry Collison gave a Due to this work, the membership of this group has number of lectures in New York. Baron Wolleen also visited the increased significantly. group several times and gave various lectures for the members; he also lectured publicly in New York City as well as in other St. John Group cities of the United States. Leader: Dr. Mary Connor In 1922 and 1923 your speaker gave a number of public Secretary: Mrs. Shirley Goudell lectures on anthroposophy sponsored by the St. Mark Group. This Group was founded during the war under the leadership of The purpose was to awaken greater interest in the general public Mr. Harry Collison and was linked to the so-called British for the teachings of spiritual science. He also gave several Anthroposophical Society. After the war this group has become lectures in 1923 at the home of Mrs. George Alger to which were part of the General Anthroposophical Society. The translated invited a number of outstanding artists and writers as well as cycles are read once a week. In the spring of 1923, a few public other people who showed interest in a renewal of the spiritual lectures were offered. Since then, so far as the speaker knows, no life. work has been undertaken for the general public.

Mr. Zay’s Group, the Emerson Group Los Angeles Membership: about 10 In connection with the founding of a group in Chicago by Mr. This group has just been formed and has not done much as yet. Collison, mentioned above, reference has to be made to one just like it in Los Angeles. I have no news about this group except that The Group in Honolulu it shows tendencies to mix anthroposophical work with other Leader: Mrs. Galt occult movements. On the Hawaiian Islands, Madame Ferreri founded a group in 1914, today numbering perhaps 30 members. This group has St. Louis (Missouri) done well in spreading anthroposophical literature. The speaker In St. Louis, too, a group was founded by Mr. Collison. The only is not familiar with the other activities of this group. surviving members of it are Prof. and Mrs. Edmund Sears and Miss Blackwelder. The other members have either died or lost The Group of Mrs. Helen Hecker, Santa Barbara, Calif. interest. No work is being done there. Founded in 1920 Number of members: 12 There are quite a number of independent members in the This group has studied Dr. Steiner’s cycles under the guidance of United States, more or less without connection to a working Mrs. Hecker. It has done no public work. The reason for this was group. For instance there are several in San Francisco who come not lack of interest or eagerness, but lack of co-workers suited to together with Mr. A. Messmer and study the cycles. In fact, most such work. of the members of the St. Mark Group of New York also do not live in New York City itself. Even those who live there don’t come In Chicago: Two Groups to the meetings regularly, some come very seldom. St. Michael Group with about 20 members In the United States, one meets many people who have the and St. John Group with about 12 members greatest desire to go deeper into spiritual science in the sense of anthroposophy, but do not wish to assume the responsibility of St. Michael Group joining the Society. Often, because they can receive the private Leader: Mr. Nedella lectures only in this way, such persons become members strictly Secretary: Mrs. Nedella for that purpose. Afterward, they attend the meetings only In 1913 a group was founded by Frau Ida Bilz. She led this group seldom or not at all. at her home to the best of her ability. They studied Dr. Steiner’s One can see a characteristic trait in the more or less clearly cycles in German. In 1918, they asked Mr. Henry B. Monges to defined independent and secluded existence of several Ameri­ help them in their studies. This was at a particularly difficult can groups. They seem unaware that outside their own group time. The group consisted of Germans and German-Americans. others exist as well, and that work is also being done elsewhere. They wished to continue the studies in English and attempt to Work within these groups was generally limited to meeting reach a wider circle of English-speaking people. To this end, they together and reading a lecture once a week. Hence, the American studied the book Theosophy. Later, this group was led by Mr. Anthroposophical Society is on the whole still in the beginning Nedella until it was dissolved by him in 1920, at which time it was phase. Most members seem to be content with that. formed anew as the present St. Michael Group. The studies of On the other hand, if a group or an individual takes the this group under the leadership of Mr. Nedella consisted in initiative to do something that might further the work of the reading cycles by Dr. Steiner, until recently in German. As the whole Anthroposophical Society, then the group or the individ­ number of members unable to understand German increased, ual will be accused of trying to gain control over the anthropos­ they changed over to the reading of English translations. ophical teaching and work. A specific case can be cited here, In the fall of 1921, when Mr. and Mrs. Monges returned when the St. Mark Group recently attempted to bring about the

21 founding of an American Section of the International Anthro­ Therefore this new uniting of groups into national societies posophical Society. Of the six groups within the United States, that work as such, each with its own general secretary, is a most one did not respond, two expressed opposition, only three effective and important step for the future life and growth of reached agreement to join the new organization. Even this was anthroposophically oriented spiritual science. It is also signifi­ achieved only after many difficulties. Here, however, we must cant that through his activity each general secretary can link the add that the three groups which then formed the national groups in his country with the national and international Society make up two-thirds of the membership. The total is not endeavors as well as with the spiritual center in Dornach. Doctor much more than one hundred. For this reason it must be viewed Steiner says: “People must work not apart, they must work as a most important step in the history of the Anthroposophical together.” Society in the United States that on November 23, 1923, the St. Those who work toward split and separation work for Mark Group, the group in Santa Barbara, and the Emerson Lucifer and Ahriman. Those who work toward unity work for Group agreed to unite in a national Society within the Inter­ Christ and they help in fostering what is of great importance in national Anthroposophical Society in accordance with the the world: the community of mankind—without it humanity incentive we received from the delegates’ meeting in Dornach cannot attain its lofty goal and without it cannot realize its (July 17, 1923). In this connection, your speaker was nominated glorious task. as General Secretary of the American Section of the Interna­ I believe that upon pondering the situation, our American tional Anthroposophical Society and sent here as its delegate. members who are present here will understand that it is a most If a person has read one of the wonderful books by Dr. earnest, pressing obligation to join some American group that Steiner such as the widely read work Knowledge of the Higher we can attain the inner unity so vital for continuing this work in World’s and Its Attainment, and then joins the ranks of our our country. Back in the States, there are too few among the Anthroposophical Society, he is inclined to believe he is joining membership who have come into personal contact with the an ideal Society of human beings. Unfortunately, those who join fountain of life and the spiritual forces flowing from this place. are soon disappointed. Remarks coming from outsiders at­ Therefore, in many cases the understanding of the true signifi­ tracted by the teachings of anthroposophical spiritual science cance and profundity of our cause is lacking. It thus seems most and who subsequently came into contact with some members necessary for all those who enjoyed the great privilege of contact have the view in common: There seems to be no unity within our with this center and receive its blessings, to help bring about a ranks; instead, to a most unpleasant degree, there is evidence unity where none has existed so far. On that account, I implore among us of a constantly growing intensification of our personal you to give careful consideration to the need for such an action EGO. on your part. One also hears such remarks: A member told an outsider, who showed interest in our cause, that he or she was hoarding Editor’s Note: The Newsletter has published earlier Henry B. sugar for the time of the next great war, which Herr Doctor Monges’s recollections, ‘The Anthroposophical Society as a Steiner was supposed to have predicted for this world already Personal Experience,” written in 1948 (Spring 1982, Summer inundated by war. You can imagine the effect such a remark has 1982, Autumn 1982) and Hilda Deighton’s recollections, “The on the interested person! It is a sad fact, but one only too Earliest Days of Anthroposophy in America,” originally a accurate, that outsiders cannot understand the relation between lecture given in 1958 (Autumn 1984, Winter 1984-5, Summer our teachings and what we say and do. 1985). I speak of course only for America, but it is obvious that Discrepancies appear in the reports concerning the unless the members in our country reach the point of living in founding, existence, and work of some of these early groups. harmony with one another, forgetting personal differences that Example: Los Angeles receives rather shabby treatment in the arise out of sympathies and antipathies; unless they can make above report but honorable mention in both later recollections. spiritual science a living power in their lives, the chances for real Monges: “An active group had grown in Los Angeles under the anthroposophical progress are indeed slight. leadership of Mary Burns with whom I had formed cordial We are so few in number and so limited in our means, that relations” (under heading “My Return to the U.S. in 1924”). And without harmony in our striving and without love in our hearts Deighton, speaking about events in 1923, “There were three no progress can be made—either by us as individuals or by us as groups” one of them “the Los Angeles group under Dr. Mary a Society. Bums.”

22 Reports

SUMMER CONFERENCES AND WORKSHOPS, 1985 It may sound conscientious, but it’s boring. Most difficult to report is what a lecturer said. Unless the reporter is a peer, it From the paucity of reports received, some readers might makes for poor, at times incomprehensible reading. And it’s assume that little work was done during the summer and that unfair to the speaker. Better avoid it. (In some publications, most of us spent our vacation in the mountains or at the sea. speakers respond with corrections: “I did not say that!”) Here is a list of summer achievements: conferences and Unless left to chance—and often nothing happens—con­ workshops, small and big, a few days or several weeks. ference organizers should be the ones to tap a willing and able soul. Remember: brief is better than long; pithy better than June 10 - 14 “Nutrition for All Stages of Life,” wordy; to characterize a few main features is better than too Sacramento many details or attempts at total recall. It’s not that difficult. Let’s 17 - 21 Healing Education, Marlboro, N.H. do it. 17 - 21 “Caring for the Newborn,” Sacramento —Editor 20 - 23 Rhythmical Massage, Wilton, N.H. 23 - 27 North American Waldorf Teachers, Spring Valley HEALING FORCES, MOVEMENT, TONE, COLOR 23 - 29 Physicians Association, Wilton June 17-21, 1985, Marlboro, N.H. July 8 - 14 “The Art of Teaching in Grades 1,2,3,” Sacramento Five summers ago, teachers and therapists from Waldorf 14 - 19 “The Linear Complex and Inversion,” schools and Camphill communities met in Harlemville on ‘The Spring Valley Learning Disabled Child.” In a modeling workshop participants 15-26 “Three Muses of the Theater,” Sacramento closed their eyes and through touch shaped a countenance by 23 - 26 Home Care, Nursing, Southfield, Mich. pushing clay from within the head, outward towards the skin. 27 - 8/2 Voice, Spring Valley This process created countenances that stared “unseeing” into 28 - 8/4 “The Waldorf High School,” Sacramento unknown depths. This gaze was familiar to teachers of learning 28 - 8/7 Rhythmical Massage Therapy, Southfield disabled children. The glazed look would indeed appear not Aug. 1 - 6 International, Young People, Denver, Colo. only on the student’s face, but occasionally on the teacher’s as 1 - 2 Soil Management, Spring Valley well. Out of that conference grew the resolve to continue meeting. 1 - 15 Translators, East Sullivan, Me. The second conference included educators from the state 4 - 24 Rudolf Steiner Institute, Great Barrington, system and from European Waldorf schools, and the third Mass. provided opportunities for child study. 5 - 24 Eurythmists, Spring Valley Claartje Wijnbergh, founder of the Tobias Schools in 18 - 22 “Instruments of Free Tone,” Harlemville, Holland for children with special needs, returned for last year’s N.Y. conference. She encouraged teachers to deepen their own 18 - 24 Anthroposophical, Spring Valley meditative work each night—not while lying down in bed and 19 - 24 “Rudolf Steiner’s Third Mystery Play,” drifting off to sleep, but standing tall and straight on one’s feet. Wilton She drew a picture to make sure the point was clear. Perhaps it 23 - 25 “Rudolf Steiner’s Life and Work,” was not just coincidence that the conference resolved to found Sacramento the Association for a Healing Education. 23 - 27 North American Youth, Harlemville This year Ms. Wijnbergh, Peter Bruckner and Christof- Andreas Lindenberg from Camphill, and Audrey McAllen from IDRIART Music Festivals England (author of The Extra Lesson) participated. Ms. McAllen described her work with learning disabled children. Mastering June 4 - 9 Sao Paulo, Brasil one’s movement can be threatened by the soul’s difficulties from 29 - 7/4 Trondheim, Norway the past, physical assaults through birth injuries and accidents, July 8 - 12 Chartres, France and environmental assaults. She developed exercises to en­ 15 - 19 Bled, Yugoslavia courage correct movements and balance so that the spiritual 21-24 Budapest, Hungary beings will work during sleep within the lower senses of life, well­ being, movement and balance. She said that many learning If your report is missing and was not acknowledged by the editor, disabilities would disappear if children entered the first grade it was lost in the mail (like the report of the Waldorf Teacher’s only after they turned six-and-a-half years old. Conference, to be rewritten for the next issue). Ms. Wijnbergh emphasized the need for religious education as a healing force. Peter Bruckner said that all learning demands How to report on a conference or a workshop: What is of interest to sacrificing one’s individual point of view. A teacher must be readers in another part of the country? What do people ask?— willing to pass through the forces of death to reach the forces of How many came? Where did they come from? Their back­ resurrection, the Rosicrucian path of the teaching experience. grounds? What was the general program? Did it go well? How The teacher should become a sun in the classroom. Mr. was the weather (Spring Valley!)? Etc. Lindenberg showed how music can awaken the shaping and It is better to avoid repetition of the program announce­ sounding power of the Logos in the senses of ego, thought, the ment: “X will teach eurythmy,” changed to “X taught eurythmy.” word, and hearing.

23 In addition to sponsoring the annual conference, which will sometimes become merely a “life style” and bring spiritual return to Camp Glen Brook next June, the Association welcomes science to its rightful place in the midst of modern life. Many announcements of cooperative efforts and reports of remedial young and open individuals are pioneering schools with the work and development. More information may be obtained by adventure and fortitude of settlers a century ago. At that time, writing to Cornelius Pietzner, R.D. 1, Box 240, Glenmoore, PA men came to California to force gold out of the earth; Waldorf 19343 education now brings the potential of enlivening the West with —Sandra Doren (Hadley, Mass.) knowledge that is golden. —Eugene Schwartz (Spring Valley, N.Y.)

THE ART OF TEACHING IN GRADES 1, 2, 3 Rudolf Steiner College, Sacramento THE SECOND TRANSLATOR’S WORKSHOP July 8 - 14, 1985 East Sullivan, Maine, August 1-16, 1985

Although the great majority of participants were from To avoid repetition, we draw attention here to previous Western states, representatives from New England, the South comments on translation that have appeared in Newsletters of and the Midwest made this a national gathering. Many were Summer 1983 and Winter 1984-85. A very interesting recent about to teach grade one in a Waldorf setting for the first time, publication on the subject is Kornei Chukovsky’s The Art of while others were taking on combined grades. There was even a Translation. (Translated and edited by Lauren G. Leighton, teacher from Washington State with a one-room schoolhouse, of Univ. of Tennessee Press, Knoxville 1984.) grades one to eight, publicly funded. We worked again on a glossary of terms used in anthropos­ Many of the ninety participants were new to Waldorf ophical literature. Those interested may apply to Ruth Pusch, education and to anthroposophy. Quite a few did not even know 825 South Main Street, Spring Valley, N.Y. 10977 for copies of the that there is a link between the “daughter” and the “mother,” and still very incomplete list of words and terms thus far collected. were quite bewildered at the excellent selection of anthropos­ A most useful tool is Collins’ English-German and ophical books on display in Philadelphia Hall. And, for a great German-English Dictionary, published in London but majority of the conferees, the intense week would be their only available here in libraries and bookstores handling foreign “training,” or at least the practical foundation for whatever publications. We also found Roget’s Thesaurus and Wahring’s future training they might seek. A formidable challenge, indeed! Wörterbuch indispensable. To meet the needs of the particpants, we brought not only The importance and pleasure of teamwork cannot be the what and the how of the early grades curriculum, but the sufficiently emphasized. Teams of translators should always spiritual-scientific foundation—the why as well. We struggled to include one or more individuals native to the two languages bring Rudolf Steiner’s perceptions of child development and involved. The more the merrier in achieving clarity, the most world evolution, stressing that as long as the teacher is on the crucial quality and ultimate goal of the translating art. path of self-development, answers to pedagogical questions It is vital too to keep the expected readership in mind. Now better flow out of particular situations. What many of these that there is so much publishing of anthroposophical authors in neophyte teachers face seemed overwhelming, while their the U.S., should we not feel free to make use of a more direct knowledge of Waldorf education was extremely limited. As the American style and American idioms? days went on, though, I saw individuals unfold like plants in the It cannot be said too often that the speaker’s or author’s California sun, and came to recognize their resourcefulness and “voice” should be heard in a translation. Rudolf Steiner inner strength. Most, at the week’s end, agreed that Waldorf frequently resorted to pictorial language, avoiding abstraction, education, whose seeds are scattered in almost one hundred little and we should try to do the same, even in the choice of words. schools across the continent, will only grow and flower if We look forward to the establishment of a representative vitalized by anthroposophical work. Even our well-established circle of translators who would accept responsibility for raising eastern schools might benefit from such a realization. the level of translations in the English language. I would like to share some thoughts, arisen out of this —Marjorie Spock, Ursula Schaefer, Ruth Pusch, Gertrude “California experience.” I had been quite unaware of the scope Cravens, and Sabine Seiler of the work of Rudolf Steiner College, the ever-increasing quality of its training, and of the selfless way members of its faculty— and the faculty of the Sacramento Waldorf School—travel NORTH AMERICAN YOUTH MEETING through the West, nurturing new schools. Even the anthropos­ Harlemville, N.Y., August 23-27, 1985 ophical physician, who maintains a warm and helping relation­ ship to the Sacramento school, travels to remote areas to help How can young people in America be fired by a vision of schools. Yet more is needed. The “Waldorf Movement” itself anthroposophy that addresses the problems of today? An needs strengthening, so that even the tiny new schools can important step toward an answer was taken this summer when receive a broader range of help; something of a “traveling 77 people gathered for the first large anthroposophic youth Waldorf Institute,” perhaps working for weeks or months in meeting on this continent in recent years. Its central theme areas of small schools, is certainly a need. challenges all young people today—the disintegration of the One of the characteristics of American anthroposophical life soul forces of thinking, feeling and willing, resulting in increased has been the growth of communities spurred by a Waldorf alienation, apathy and social turmoil. school, curative work or economic endeavor in their midst. If “We are dreaming a nightmare and we must have the California is any guide—and it often has been a barometer of courage to wake up to the nightmare and become conscious of “future pressure”—then the next years will be marked by a it,” stated Jörgen Smit, leader of the Youth and Pedagogical tendency to leave sequestered centers where anthroposophy can Sections of the School for Spiritual Science, and keynote

24 lecturer. In four lectures, he pointed to a path that could perhaps The following excerpt is from a report by a member of the preparatory be called “practical esotericism.” Our modern world experiences group. upheaval because crossing the threshold of the spiritual world occurs in a dim, subconscious manner. The youthful impulse to On the third day it was announced that participants take hold of world events becomes effective to the degree that we interested in taking on responsible involvement with youth work cultivate an awakened “I-consciousness,” for which he gave in America should meet. Surprisingly, almost one-half of the several exercises. One is the control of thinking so that it participants came. “What is youth work?” and “What is the becomes a tool of the spirit. But the I-consciousness should also Section for the Spiritual Striving of Youth?” and “What initia­ be directed toward community. Of each human being who tives are needed?” were discussed. Jörgen Smit helped to bring stands before us we can learn to see the total picture: the past, the some clarity to these issues. As a result of this meeting new ever-becoming present, and the potential for the future. A final initiatives in youth work have arisen. This is the type of “stepping exercise was for the “I” to recognize itself not only as a point but stone” and communication that the preparatory group hoped also as a periphery—made up of others who are part of our this meeting might accomplish. Now the challenge of a healthy destiny. follow-through faces us and others who have shared in our Artistic workshops—painting, eurythmy, speech, drama, visions to practice our commitments beyond the enthusiasm of clay modeling, and music—applied the esoteric considerations the now-past youth meeting. raised in the morning lecture. For instance, in clay modeling we —Steven M. Johnson discovered that control of thinking is a key part; compulsive thinking or non-directed thinking has definite implications for the way clay comes to be shaped. THE DORNACH YOUTH CENTER Each afternoon we worked, played and sang together as we A Progress Report prepared the Hawthorne Valley Waldorf School for the coming year. In the evening we met in small discussion groups and Members will recall an appeal last February for building an attended a rousing bam dance, a fine eurythmy performance in International Youth Center in Dornach. The initiative came Copake, and a concert-talk by Miha Pogacnik (who continued from Mr. van der Linden, emeritus president of the Iona to play on into the night during the coffeehouse that followed). Foundation of Holland. Many young people expressed relief and joy at finding a The accompanying sketch is part of a set of final architect’s way to explore anthroposophy in a supportive environment. drawings. The Youth Center will be near two other beautiful Indeed, this is one way in which Jörgen Smit described the task anthroposophical buildings, the Teacher Training Center and of the Section for the Spiritual Striving of Youth—that the the Center for Curative Education, built a few years ago spiritual world which surrounds young people be lifted into according to plans developed by the noted Swiss anthropos­ consciousness and shared. One young man, recent graduate of a ophic architect C. Hoenes. The design for the Youth Center is by Waldorf school, expressed this well at the closing plenum, “I the same architect who worked in close collaboration with Mr. have gained in these past few days a new respect and awareness van der Linden and the Goetheanum Vorstand. for what anthroposophy stands for . . . my only regret is that I Ground braking was planned for late August 1985, and could not have shared this with my classmates.” laying of the Foundation Stone for Nov. 8, 1985. The building —Patricia Kaminski (Nevada City, Calif.) should be completed in June 1986. The three-story Youth Center will sit on sloping ground. The top floor contains a large multi-purpose room. It will seat 200. Adjacent is a small kitchen. The hall is surrounded on three

[Image: drawingofthe] YOUTH CENTER DORNACH

25 sides by a large terrace with a magnificent view across the Birs strength for overcoming the great distresses of our time. valley. The other two floors contain 13 student rooms with In the name of the Iona Foundation I wish to express warm running hot and cold water, an office of the Youth Section of the thanks for the support received so far from members in America. General Anthroposophical Society, a cloakroom, two kitchens Individual thank-you notes have been sent to all contributors for and other facilities, and. in conformity to Swiss law, a bomb tax purposes. A total of $5,590 has been received to date from shelter. The grounds will provide ample parking space. 178 U.S. contributors. Thanks again. We are confident that this Youth Center will allow young —Ernst Katz Americans who visit Dornach to meet with friends from other U.S. representative for the Iona Foundation countries and to learn about anthroposophy in a congenial 1923 Geddes Avenue, Ann Arbor, MI 48104 setting, so that anthroposophy may become for them a source of

notes

FIRE AT TWO WALDORF SCHOOLS: Area in Ann Arbor, for members of the First Class, subject to Gainsville, Fla., enough members expressing a serious intent to participate, Rolf E. Hummel reports that on July 13 the Dayspring before Thanksgiving 1985. Waldorf School, Kindergarten through Grade 5, suffered a fire, The purpose of the conference is to enhance consciousness apparently set by a burgling arsonist in the office. One of the of the significance of class work and to bring to life ways of school’s two buildings, “a beautiful historic wooden building,” working with class material. The emphasis will be on lessons 1 was destroyed. Rebuilding has begun and the school year through 10. Participants will engage in daily class lesson work, opened on schedule, with two classes housed temporarily in a eurythmy, and other creative activities. nearby warehouse. The organization of the conference rests with Douglas Sacramento, Calif. Miller and Ernst Katz. Dorothea Mier has tentatively agreed Kenneth Melia reports (by way of apology—he did not write (subject to her not then being abroad) to share responsibility for the promised book review): “We had a large fire at our school the class work with Douglas Miller and Ernst Katz, and to share [Kindergarten through Grade 12]. Everything was disrupted. responsibility for the eurythmy with Antje Ghaznavi Harding. The fire destroyed our office-library building. So we were all Enrollment will be accepted only for the full duration of the working EXTRA TIME to get ready for school. We got much conference and will be limited to about 30 participants. The fee is support from the community—but many of us started the school about $250. Lodging and food are extra. A few partial scholar­ year very tired.” ships may be available. -E d . For information and for expression of intent to participate please write Prof. Ernst Katz, Rudolf Steiner Institute, 1923 Geddes Ave., Ann Arbor, MI 48104. IS THERE A NEED FOR A MIDWEST EVENING ORIEN­ —Ernst Katz TATION PROGRAM? As the Waldorf Institute will move to Spring Valley, its Orientation Year Program will no longer be available in the IDRIART FESTIVAL OAXACA MEXICO Midwest. Consequently, the Rudolf Steiner Institute of the Great July 28-Aug. 3, 1986 Lakes Area, in Ann Arbor, now in its twelfth year, wishes to Within the eight IDRIART festivals held world-wide in explore the need in the Midwest for an orientation program 1985, significant strides were made in East-West relations, which would: experienced particularly strongly in the Festivals held in Bled, cover in two years the one-year program in Sacramento or Yugoslavia, and Budapest, Hungary. In Budapest, 400 Western­ Southfield/Spring Valley; ers met 400 East Europeans, (including 250 East Germans), in be an evening-and-week-end program so students can such an earnest but festive mood, that even the official hold jobs; Hungarian cultural authorities radically changed their initial not entail a large overhead expense. “let’s wait and see” attitude to one of unrestrained respect and Rudolf Steiner Institute would arrange such a pro­ insistence that IDRIART Festivals continue in Budapest. The gram starting Sept. 1986, if a real and active interest for study in participants resolved to keep alive the human relationships such a program is expressed before Christmas 1985. If you have kindled through the Festivals. such an interest please write to Prof. Ernst Katz, Rudolf Steiner The North-South stream cries out to be nurtured as well, as Institute, 1923 Geddes Ave., Ann Arbor, MI 48104. Further evidenced during the enthusiastically received Festival in Sao planning will depend on the response received. Paulo, Brazil, in June and a visit by Miha Pogacnik to Mexico —Ernst Katz last Spring. Therefore, plans are underway for a North-South Festival in Oaxaca, Mexico, July 28-Aug. 3, 1986. A meeting of North, South and Central Americans in the IDRIART ideal— CONFERENCE OF THE SCHOOL OF SPIRITUAL heightened audience activity leading to transformation—has SCIENCE aroused great anticipation in countries of South America and in A conference is planned for June 15-23,1986 (Friday 5pm- Mexico. If sufficient interest is shown early enough, every effort Saturday 4pm) at the Rudolf Steiner Institute of the Great Lakes could be made to arrange inexpensive travel. Please indicate

26 your possible interest by writing to Anne Mahan, 3706 Diane Tree Meditations (Johannes Hemleben) Ave., Hampstead, MD 21074. Lisa Branch from Vista, Calif., sent us a different trans­ lation. She suggests that Saturday should come first: Other IDRIART events in 1986: Santa Cruz, Calif.: April 16-20 Saturday Bled, Yugoslavia: July 14-18 Thus speaks the leaden Saturn Budapest, Hungary: July 20-24 Through the trees of the dark forest— —Judy Pogacnik Through Fir, Beach and Cypress: “O Man! Sense the responsibility of the need of your time, SCIENCE TEACHERS TRAINING COURSE IN ENGLAND And of the whole of mankind, The rapid expansion in the number and size of Waldorf Seize with fervor and earnestness the task schools, together with a society that is becoming ever more Which life presents to you.” controlled by technology, is creating an urgent need for trained high school science teachers. No training course exists at present Sunday in the English-speaking countries for those who may wish to Thus speaks the radiant, towering Ash, take up the work, and so Wynstones School in Gloucester is The tree of the golden Sun: offering a one-year full-time training course to help meet this “O Man! Be upright and noble, need, beginning September 1986. Waste not yourself on unworthiness, The Course will be built around the question “How do we Be well conscious of your human nobility.” meet today’s adolescents with a meaningful science curriculum based on spiritual science?” Such a question is a real challenge Monday to those trained in a natural scientific discipline. Thus speaks the silvern Moon The Course will follow the academic year dates of At Maytime through the blossoming Cherrytree, Wynstones (early September to mid July,) and will include: Whose blossoms in summer Curriculum study of high school science subjects. Ripen to fruit: Observation of classes (with teaching where appropriate) “O Man! Transform, like the plant, Rudolf Steiner’s scientific-lecture courses The lower into the higher, Practical laboratory work. Purify your depths, become ripe Seminar with Wynstones Upper School teachers and visiting And harvest the fruits of life.” staff. Study of adolescence. Tuesday Teaching skills (preparation, discipline, etc.) Thus speaks the gnarled Oak, Perspectives on natural science and spiritual science. The servant of the iron Mars: Weekly painting, eurythmy, modeling and speech.. “O Man! Root in the depths We are now receiving inquiries for the Course, and if you have a And tower to the heights, real wish to teach science in a high school, have a formal training Be vigorous and strong, in a scientific discipline and have made some study of anthro­ Be fighter, knight, and protector.” posophy, then we would be pleased to hear from you and to send you further details. Wednesday The closing date for applications will be December 31,1985. Thus speaks the quicksilvern Mercury Please write to: Graham Kennish,, Science Teacher’s Training Through the living growth of the Elm Course, Wynstones School, Whaddon, Gloucester GL4 OUF, And her winged seeds: United Kingdom. “O Man! Stir yourself, Course organizers: Alan Hall; Ron Jarman; Graham Be agile, lively and quick.” Kennish; Frances Woolls. Thursday SCIENCE FORUM Thus speaks the Maple Science Forum is the official organ, printed on a regular With its spreading leaves, basis, of the Science Group of the Anthroposophical Society in The tree of Jupiter Great Britain. It publishes lectures and other contributions from To whom tin is sacred: Science Conferences organized by the group, as well as experi­ “O Man! Vanquish the hustle and mental reports, articles, reviews and other items. The latest issue bustle within yourself, contains, among other things, a report entitled “Variations in the Seek hours of quiet, Forms of Plant Buds” by Lawrence Edwards. To obtain a In which goodness and wisdom can be born.” contents list, price list and order form for all issues, please write to: Mrs. J. Hutchinson, 29 Thorncliffe, Two Mile Ash, Milton Friday Keynes, MK8 8DT, England. Thus speaks the coppery Venus Through the virgin white Birch, Which roots shallow and drinks much light: RESPONSE TO NEWSLETTER ARTICLES “O Man! Shape your soul in tenderness Continued From Previous Issue Admire lovingly the beauty of all the world.”

27 Indications and Final Dates Subscription for Receiving Contributions The Newsletter is published quarterly by the Anthroposo­ Please send clean copy: typed in double spacing throughout phical Society in America for its Members. It is available to (this includes headings, quotations, and footnotes), indented members and libraries of other national Societies at an annual paragraphs, wide margins (about ten words per line, 28 lines per subscription of US $ 10.00, including overseas postage. Subscrip­ page), one side only, full names with verified spelling. tion begins with the Spring issue and may be ordered via the March 1, June 1, September 1, December 1. editor.

All editorial communications should be addressed to the Editor of the Newsletter: Mrs. Gisela O’Neil, Pomona Country Club, Spring Valley, NY 10977, (914) 354-3386; all other communications should be sent to the office secretary, Anthroposophical Society, R.D.2, Ghent, NY 12075, (518) 672-4601. Copyright and all other rights are reserved by the Council of the Anthroposophical Society in America. Responsibility for the contents of articles attaches only to the writers.

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