NEWSLETTER

Anthroposophical Society in America

WINTER 1979-80

[Image: graphicformtotheleftoftitle][Note:insidefrontcoverblank]Published by the in America for its Members CONTENTS

Emil Bock The Christmas Festivals in the Lifework of 2 Erich Gabert ’s Participation in the Members’ Work in 11 George O'Neil and Life of the Cosmos in the Ages of Man—From to Will 13 Gisela O’Neil (Continued) (The Human Life, Part II)

PUBLICATIONS

Stephen Usher Rudolf Steiner: The Bridge Between Universal 16 and the Physical Constitution of Man Alice Heckel Rudolf Steiner: -Wrought-Words 16 Maria St. Goar Maurice Rawlings: Beyond ’s Door 16 Diana Cohen Daisy Aldan: Between High Tides 17 A. Hill Rudolf Steiner: The Challenge of the Times 17 Alan Howard K. Schaefer, U. Stave, W. Blankenburg (Editors): 18 A New Image of Man in Medicine, Vol. III Philip E. Bond Alfred Heidenreich: Growing Point 19 Susan Lowndes and Florin Lowndes Emil Bock and Robert Goebel: The Catacombs 20

MEMBERSHIP

Bettina Kroth Charlotte Parker Celebrates Her 90th Birthday 21 New Members 22

REPORTS

David Adams The Conference for Active Members in 23 American Members Who Attended the Dornach Conference 24 Colby Waldorf in the West 25 Chris Magee Seminar at Woodland Valley Ranch in Colorado 25 Howard Mehrtens Anthroposophical Work at Threefold and Environs in Spring Valley, N.Y. 26 Diane Rumage Michaelmas Festival in Sacramento 27 Peter J. Clemm Michaelmas Festival for Children and Adults in San Francisco 27 Edward Schuldt The Midwest Members Conference in Southfield, Mich. 28 Magdalene Jaeckel The Gates of Death — Conference in England 29 David Mitchell Northeastern Waldorf Schools Conference 30 Nathan Melniker Flashes from the Past 30 A British Member Reply to Alan Howard’s Letter to the Editor 30

NOTES 31

1 The Christmas Festivals nificant series of lectures. in the Lifework of Rudolf Steiner A Lecture for Members in Stuttgart, 1910 December 15, 1949 The first one took place in Stuttgart at Christmas 1910. In humble surroundings—the house on Land­ by EMIL BOCK hausstrasse did not yet exist—Rudolf Steiner gave the lecture cycle History. In the most direct man­ ner, he referred back to this subject in the lectures of (Translated by Maria St. Goar from “Mitteilungen the Christmas Conference. Thirteen years later, he pro­ aus der anthroposophischen Arbeit in Deutschland,” ceeded from the identical themes. In 1910 as well as in Christmas 1956. Published with permission.) 1923, the Christmas lectures were contemplations of karm a that dealt with the same historical personalities. Our age needs to achieve a new Christmas exper­ The relationships between the incarnations of these in­ ience. The ardent childlike Christmas mood of the past dividualities spanning centuries or millennia are increasingly disappears. Mankind will rediscover the brought to light. Inasmuch as during the Christmas Christmas festival on a new level, if it succeeds in mov­ Conference of 1923 something more than merely in­ ing from a Christmas mood that surrounds the child to teresting historical information was given: since it was a new one surrounding the human being. a matter of presenting examples through which human Destiny has bestowed on us, who have the task of beings meeting one another within the anthro­ nurturing and unfolding the new spiritual stream, all posophical movement can begin to feel and recognize the means for realizing this step. Those among us who their own —in other words, the karma of one’s still had direct contact with the last phases of Rudolf own sphere in life, the karma of anthroposophists them­ Steiner’s life and work, or at least had it conveyed to us, selves; this holds true also in regard to the karma cycle really cannot experience a Christmas festival anymore of Christmas 1910. without thinking of the Christmas Conference in 1923. In the lectures concerning Occult History, there is Then Rudolf Steiner achieved the last spiritual break­ no mention made of Christmas at all. Nor does a through for mankind’s future, and took a decisive step Christological motif stand out. Christmas was the topic in the history of the Anthroposophical Society. Once of a lecture Rudolf Steiner gave on the evening prior to more, the social configuration consisting of human be­ the beginning of the lecture cycle in Stuttgart. It was ings, the dwelling for the spiritual being “Anthropo­ entitled “The Yule Festival and the Symbols of Christ­ sophy,” was formed anew. With superhuman sacrificial mas” Just as he had done every year since 1904, he courage developed then, Rudolf Steiner tore open the gave a Christmas lecture in which he illuminated the heavens. Thus, during the time until he departed from Mystery backgrounds of the Christmas festival. Thus, the Earth, the unprecedented wealth of his lifework the Christmas lecture of 1910 does not distinguish was enhanced and expanded beyond description. It was itself in a particular way from those of preceding years. no coincidence that this significant step was taken dur­ The absence of Christmas and Christological sub­ ing a Christmas festival, while up until November a jects in the six lectures that started on the following tragical groping, searching, and doubting had colored evening is particularly conspicuous, because the theme Rudolf Steiner’s words in conversations. He was not of the whole preceding year had been the revelation of yet certain at that time whether it would be right or a new Christmas event in the spiritual world. Begin­ possible to take this step. At Christmas, however, he ning with the first days of the year 1910, travelling took it. And once again, new revelation and substance from city to city, Rudolf Steiner had spoken of the poured abundantly out of the wide open gates of the that after the passing of the first third of the century, spiritual worlds. human beings everywhere would begin to awaken to a It is intended here to sketch a summary of the new etheric vision; clearly or obscurely, indirectly or in stages preceding this unique Christmas event as seen a direct manner, they would arrive at a of in the earlier Christmas festivals. Perhaps this will also the Christ Being in the etheric realm. A new manifesta­ make clear why it was no coincidence that, even in re­ tion of Christ in the etheric realm is imminent; this gard to the formation of the Anthroposophical Society, theme persisted throughout the year of 1910. Now, in this happened at Christmas. Preceding the lecture cy- the Christmas cycle, there is no mention of it. No men­ cle during the Christmas Conference of 1923, there ex­ tion at all? Not so; once it is spoken of but in order to ists a number of exceedingly instructive Christmas point out that in the present historical study a com­ cycles. Beginning with a certain moment, year after pletely different rhythm of is focussed upon. year between Christmas and New Year, or even lasting It says in the fifth lecture: into the first days of January, Rudolf Steiner gave sig­ “. . . that, coming from a different stream, a signifi-

2 cant nodal point has been placed into our century. thirty years hence the Christ Being can incarnate. By It is alluded to in the Rosicrucian Mystery (in the this mention of the two children in the lecture cy­ first Mystery Drama); namely, the ability to once cle on St. Luke, a new light is also shed on Christ. As again see into the etheric world, and the mani­ though in a sheath, He can manifest Himself in this festation of Christ within the etheric world. This, pure paradisal human being. however, is part of another stream. I now refer From 1909 onward, a key to understanding the old more to the forces that send their influence into Christmas mood existed in . Only now, the broad basis of historical events.” one can truly comprehend the significance of the Child We should be surprised that on Christmas day, of Bethlehem. Why could Rudolf Steiner reveal the after having spoken for a whole year about the new Mystery of the two Jesus children at this particular ­ Christmas event in the spiritual world, Rudolf Steiner ment? Because the light of the beginning etheric ap­ puts this subject aside, as it were. But—and we will pearance of Christ illuminated this particular secret of come back to this in conclusion—a direct line leads history. Here we are offered a key explanation for from the Stuttgart Christmas cycle of 1910 to the lec­ much in Rudolf Steiner’s lifework. No longer was it a tures of the Christmas Conference of 1923! Rudolf matter of proclaiming Christological teachings. The Steiner would surely not have started to give Christ­ teachings change to an actual report of the new event mas cycles, to schedule lecture cycles between the days just then occurring in the cosmos. What is now re­ of the old and the new year, if a new Christ event had quired is to watch the course of the drama, on the stage not been approaching. Later, in 1917 he did speak of the from which the curtain has risen for the seer. Starting fact that, beginning with the year 1909, visible to in 1909, Rudolf Steiner constantly reported on the pro­ spiritual sight, Christ had begun to walk in etheric form gress of this drama. It could be described as a “teich- among men. Unnoticed by humanity, a new Christmas oscopy”—a description from a wall—as in scenes from event had thus occurred in 1909. Just as 2000 years ago Greek dramas where one person on the stage stands on Christ walked on the Earth in physical form, so He now a wall and describes the course of the battle that he is begins to walk in etheric form among men. Here, the observing from there. Towards the close of the year transition from the old to the new Christmas mood 1909, two lectures were given in Stuttgart; one was on finds its basis in an event: that is, if humanity will “The Tasks and Aims of Spiritual ,” the other awake to the realization of the new supersensible was on the . In the second one of November 14, event. there is a passage that refers to the new knowledge of One of the moments in 1909 when the new Christ the two Jesus children. light that had risen in the etheric realm penetrated “In the ancient Lemurian Period, an event occur­ directly into Rudolf Steiner’s lecturing activity, was red within mankind that we call the Luciferic in­ the Michaelmas cycle on the of St. Luke. The un- fluence. It was then that the Luciferic forces in­ heard-of theme he spoke of now was the Mystery of the sinuated themselves into the of man. two Jesus children. Though this dealt with historical Because of this, humanity has become what it is. disclosures concerning external events that had occur­ At that point, the guiding powers had to retain a red 2000 years ago, the new aspect developed here part of man’s so that this would not stood in intimate connection with what had now ap­ become infected by all that the astral body could peared as an event in the etheric supersensible sphere. impart to it, the latter being under the Luciferic What really was behind the revelation concerning the influence. Part of the etheric body was withdrawn two Jesus children? The child of whom the Gospel of St. from the influence of the astral body by virtue of Matthew reports brings with him much history. He car­ the fact that the human being could only exercise ries the extract of the ancient historic epochs into the an influence upon his etheric body to the extent present of that time. The other child, however, of whose that he is a willing and feeling being, but not in re­ birth the Gospel of St. Luke speaks, the cosmic child gard to everything connected with thinking. This from whom emanates the magic of the Christmas mood was, as it were, kept back and guided from above of old, is a celestial being. He is not a human being who out of the spiritual divine world. This is the rea­ carries within himself the extract of earlier millennia of son why, from the beginning of their earthly evo­ earthly history. No indeed, here a being enters for the lution, human beings have their desires first time into earthly incarnation and brings with him and personal feelings, in a manner of speaking; but the primeval image of man’s being that has been lost they could not have personal nor the ex­ through the Fall. This purest of all human beings, un­ pression of personal thoughts, namely language. touched by the , who until then has Thinking was of a kind that was directed in the undergone his development in heaven, not on earth, of­ same way in all human beings by means of an all- fers himself as the physical and sheath in which pervading spirituality. Thus, thinking is the same

3 in everybody. Language as well was at least 1911 guided by the Folk Spirits so that every human One year later, Rudolf Steiner again gives a being would not have his own individual language. Christmas lecture cycle, this time in Hannover: The The element that expresses itself in the sphere of World of the and the World of the . This is language was thus withheld in regard to the ether­ a series of lectures, the magnificence of which is yet to ic body from the individual personality’s arbitrari­ be discovered, in my opinion. In them we find, especial­ ness. It was kept back. The Paradise Myth tells us ly in the three middle ones, a description of the what was being retained long ago during the Le- of man: how the various bodily sheaths in the human be­ murian Period. The human being has eaten of the ing work into each other; how, right down into the Tree of Knowledge and has received arbitrary physiological aspect, the various formations of sub­ power over his will. What was not given to man­ stances are to be distinguished, the formation of the kind at that time, however, was now transferred blood, the muscles, the bones, and nerve substance. It by wondrous processes to this Jesus Child whose appears to be a strictly scientific cycle, a scientific etheric body it became.” study of man; not a word about Christ or Christmas. If we comprehend rightly that with the birth of the And yet, one only understands the significance of this Luke Jesus child, the actual Christmas Child, a secret second Christmas cycle, if, once again, one surveys the of the human etheric body is connected, that the child in theme of the year that is about to draw to a close and the manger of Bethlehem possesses a special paradisal finds its culmination in the days around Christmas. etheric body that has remained pure and which will In a previous lecture I have already pointed out later be offered up as a sheath for the Christ Being as that with Christmas of 1911, when the Hannover cycle the pure Grail chalice—then we also understand to was given, a sort of mid-point in Rudolf Steiner’s what extent the cycle on the Gospel of St. Luke is a first writing of verse occurred. The first two Mystery result of the Christ light newly appearing in the etheric Dramas are in existence, the other two follow in 1912 realm. Christ appears now in etheric form as He ap­ and 1913. The Soul Calendar with the 52 verses for each peared 2000 years ago in physical form. Which etheric week appears in the middle. It guides the soul in sheath is placed at his disposal? The same etheric through the course of the year. The con­ sheath that has retained its paradisal purity and that nection between the Soul Calendar and the Christo­ was offered up to Him by the Jesus of St. Luke when logical main theme of that time is not hard to find. It He became physical man. Since the year 1909, Christ bears repeating here once again that, to the question of has begun to walk among men on earth in this etheric how one could prepare meditatively for perception of form. the etheric Christ, Rudolf Steiner gave the significant In the course of Rudolf Steiner’s life, Christmas answer that one should meditate along with the course 1909 does not particularly stand out. On that date he of the year, meditatively accompany its rhythms. Thus, was on his way to Stockholm. There, starting on New the Soul Calendar is meant as an aid so that meditative­ Year’s Day, he gave a lecture cycle on the Gospel of St. ly striving persons can partake of the new Christmas John. On January 12 he called the friends there Mystery, the new Christ appearance. An additional together for a special meeting and began to unveil the point is that on the first day of the Hannover Christmas Mystery of the etheric Christ, the secret of the future conference, Rudolf Steiner for the first time presented just arising on the horizon. From then on, throughout his German translation of the Nordic epic “The Dream the year 1910, travelling from city to city, he brought Song of Olaf Asteson.” Again, this is also a gift that per­ word of the impending etheric Christ appearance that mits us to penetrate into the profound depths of the was increasingly becoming more powerful. This mes­ year’s seasonal rhythms. sage was not only in the form of lectures. In the first The lecture cycle itself appears not to present any­ Mystery Drama in August 1910, the same theme is ex­ thing concerning the year’s theme. Well, what precise­ pressed in artistic form; the initial impulse for the soul ly is the year’s theme? The theme for 1911 continues development that runs through all the four dramas is with the new revelation of the Christ Being in the the scene right at the opening of Portal of etheric realm. But now, an additional chapter is un­ where Theodora mentions that, owing to her soul vi­ folded, as it were, namely, how Christ’s appearance in sion, she can always behold the etheric Christ as the the etheric realm will relate to the etheric streams in pure Image of Man. Theodora’s Christ vision triggers the human being. We are now led into the of the dramatic developments in Johannes Thomasius as man’s inner being, especially the alchemy of blood. This well as in Dr. Strader. This is why it is so surprising way, the proclamation concerning the Etheric Christ that the theme of the whole year is put aside when gains a direct Rosicrucian turn. Rudolf Steiner gives for the first time a Christmas cy­ During the days around Michaelmas 1911, Rudolf cle of a kind. Steiner spoke in two lectures about Christian Rosen-

4 kreuz, in Neuchatel. When he returned from there, he something spiritual disperses into an etheric body gave the lecture “The Etherisation of the Blood” on Oc­ which is under the dominance of the physical body, as is tober 1 in Basle. Among the lectures concerning the the case in man, then nerve substance results. In the new Christ revelation, this is the most moving one. It is same manner, muscle and bone substance result in con­ shown here how, through an alteration in the human sequence of the human sheaths being too tightly joined blood, in the etheric streams connected with the human together. The starting point for this is the human blood circulation, the wall that separates us from the blood. Something comes into being in the blood that higher etheric realm can be penetrated; how, in the would not emerge if human nature were not subject to etheric streams accompanying our blood circulation, the Luciferic influence. From the blood, this is trans­ the etheric force of the Christ Being, now newly mitted to the bones, muscles, and nerves. Thus, we manifesting, can enter. have here a clearly outlined chart of the consequences in I should point out once again that the Christmas the human organism of the Fall of man. No mention lecture cycle in Hannover remains strictly on the sci­ need be made of Christology which is, in a manner of entific level and seemingly says nothing at all con­ speaking, the concave form to the convex form. When cerning Christology. This is the more astounding since the Christ influences reach the human being, they too among the lectures preceding it, there is the great cy­ start off in the blood. In the area where the Luciferic in­ cle in Karlsruhe in October, From Jesus to Christ, fluence pushed one thing after the other into coarser given directly after the Basle lecture “The Etherisa­ development, the Christ force must set in to release the tion of the Blood.” Now, at Christmas, there is no men­ human being step by step from increasing coarseness, tion of Christ —and yet, mention is made of Him. One rigidity and solidification. The lectures do not say so day, when this Hannover cycle will be truly discovered, directly, but they are preceded by what was started in the course of the year concerning the Mysteries of the it will reveal itself as the most significant contribution blood; for example, in the cycle in Prague, A n Occult to Christology in existence. After all, the human being Physiology, then in the cycle in Munich, Wonders of the is described in such a manner as to show how he has developed under the Luciferic influence, through the World, Ordeals of the Soul, Revelations of the Spirit, Fall. The chart or map of the human being lies, as it and in the lecture in Basle, “The Etherisation of the Blood.” In this last one we find the direct Christological were, open before us. Since the Light, by which illness can be healed, has arisen in the etheric surroundings, connection. It hovers unspoken over the cycle in Han­ nover. One can feel one’s way into it and perceive how the chart of the illness now becomes diagnostically more readable. The three central lectures of the Hannover this second of the great Christmas cycles flows out of the Christological main theme of that year. It is an ap­ cycle describe how the human etheric body is covered up by a certain preponderance of the physical body and plication of Christology, so to speak, to the physiology of the human body; it is out of the Christ how, in this way, our organs come into being. Thus, we do not really see a true world with our senses. perspective without the name of Christ being mention­ ed. What we see with the eye and hear with the ear is a world that only reveals itself to us because our etheric body and our physical body are too deeply entwined. If 1912 they stood in the divinely intended relationship to each The Christmas lecture cycle of the year 1912 took other, we would perceive the world differently. In the place in Cologne and had as its title, The Bhagavad Gita same way, astral body and etheric body are too tightly and the Epistles of Paul There was at that time a fitted into each other. The astral body preponderates definite reason for a larger-than-usual gathering of over the etheric body, which results in different func­ members. For the first time, those members of the tions in man. Finally, there is a kind of preponderance met who wished to pursue new of the ego organization over the astral body, which directions together with Rudolf Steiner. They wanted causes our thinking, feeling and willing to be lumped to leave behind the framework of the Theosophical So­ together too tightly. They would be a freer, more inde­ ciety which had come under Indian direction. The pendently organized threefoldness, if the Luciferic dis­ gathering in Cologne was, as it were, a preliminary location and amalgamation of our being’s members had meeting for the founding of the Anthroposophical not taken place. Society, which then took place in on February The lectures go on to describe how the substances 13. The Cologne Christmas cycle, The Bhagavad Gita in our sheaths, the material filling out our corporeality, and the Epistles of Paul, has therefore a direct re­ could only come about because of such a disarranged lationship to the later Christmas Conference, because human form. We learn here how matter comes into ex­ it was then that the Anthroposophical Society was ini­ istence in the first place; how spirit sparkles forth and tially founded. It was founded anew in 1923. disperses and in dispersion becomes matter. Now, if Let us limit ourselves to one motif from the Col­

5 ogne lectures. It is truly magnificent to observe how When, after the Cologne lectures, the founding of everything Rudolf Steiner presents always follows the Anthroposophical Society takes place during the what, in the etheric realm, has begun as the drama of General Meeting in Berlin at the beginning of Febru­ the new Christ manifestation. In this cycle, a com­ ary, the name “Anthroposophy” only now acquires the parison is made—one does not know at first, why —be­ importance that is its due, because the members no tween the ancient Indian wisdom contained in the old longer call themselves Theosophists but Anthroposo­ epic of the Bhagavad Gita, and that of the epistles of phists. Then, on February 3 , 1913, Rudolf Steiner gives Paul. Ancient Krishna wisdom is compared to Christ the lecture, “The Being of Anthroposophy” and, for the wisdom as proclaimed by Paul. Something of the theme first time, describes something that reappeared of the years 1909 and 1910 directly comes to the fore. towards the end of his life with the greatest signifi­ Rudolf Steiner proceeds by stating that it is not quite cance, namely that Anthroposophy is a living being. He true to say that the Luke Jesus child was never incar­ describes that it is the same being that the ancient nated during the course of mankind’s ancient history. world revered as the Divine . But this being is no Though never incarnated in the sense that we as longer what it once was. It has “passed through man.” human beings are incarnated, his soul-being neverthe­ It has become one with the image of man, and thus less came so close to incarnation once that it through Sophia has become Anthropo-Sophia. It says in the lec­ and through ensouled a great teacher of humanity. This ture: was the case with Krishna who, as the great teacher of “Sophia will have moved into the human soul and mankind, occupies the central position in the Bhagavad will have achieved as intimate a union with the Gita. This inspirational ensouling of Krishna by the human soul as could hence be described in such a heavenly soul, later born as the child of the Luke beautiful love-poem by Dante. She will again free Gospel, was in a way preliminary to becoming a human herself but take along what man represents, and being, something that became at the turn of objectively present herself not merely as ‘Sophia,’ time. In comparing the Krishna world to that of Paul, but as Anthroposophia. After having passed mention is made of Paul’s Damascus experience. Here through the human soul, the being of man, she is we must recall that in previous years, whenever he the Sophia who henceforth carries this being of spoke of the approaching time when one would behold man within herself, and thus she presents herself the Christ in the etheric realm, Rudolf Steiner always to percipient (erkennend) man —as once did So­ stated that it would be an experience similar to that of phia, the objective being who dwelled among the Paul outside Damascus. Now he poses the question: Greeks.” What did Paul experience there? Certainly, he ex­ We don’t want to artificially construe a connection perienced the Christ. But how could Christ appear to between the passage from the Cologne cycle and the him in such radiant glory? What garment of light serv­ one from the General Meeting lectures that followed ed Him? The following sentences from the fifth lecture soon afterwards. But it is quite evident that we are give an answer: dealing here with a specific being that is a human and at “As Paul journeyed to Damascus it was the Christ the same time a divine-superhuman entity. The being Who appeared to him. The flood of light that envel­ that was born in the St. Luke Jesus child was the oped Him was Krishna. Because Christ took Krish­ source of inspiration of the pre-Christian eras. From it na as His own soul sheath, through which He then flowed . It then becomes the ether- continued to work, everything that once was the ic-and-soul sheath in which the Christ newly manifests. content of the sublime Gita streamed from him.” Rudolf Steiner points also in the direction of this being when he speaks of the entity whose inspirational foun­ Thus, the glorious radiance, the luminous etheric tain is approached by him who does not perceive body, in which Christ appeared to Paul, is none other Anthroposophy as abstract teachings but as a living be­ than the etheric body and soul-being of that celestial ing. Already in 1913, the Anthroposophical Society was being that once inspired Krishna and hence was born as not founded on a set of abstract principles: it was ex­ the Jesus child of St. Luke. The development that only plicitly founded as the abode of a living being. in our century is to take on broader reality was, as it were, anticipated by Paul. The etheric sheath that 1913 Christ made use of to manifest Himself to Paul and that He will use in the future, is the paradisal, radiant being The fourth Christmas festival in this series leads that is not filled with earthly thoughts but instead is to an unheard-of culmination, Christmas 1913—the last the quintessence of celestial wisdom. Thus, in the Col­ one before the War. Again, a Christmas cycle is given, ogne Christmas cycle, the Christmas theme that in pre­ this time in Leipzig. It was later published under the ti­ vious years always stood silently in the background tle Christ and the Spiritual World and the Search for now is clearly formulated. the Holy Grail Here, too, in a brief sketch, we must

6 trace the destiny of this year that had as its highlight well (Nuremberg, , Stuttgart, Munich, Col­ the Leipzig cycle. In August, the Fourth Mystery ogne, Bremen, Hannover), Rudolf Steiner, condensing Drama came into being and was performed in Munich. it in one or two lectures, spoke about the Fifth Gospel. The four dramas are finished. One more is being The longest interruption of this group of lectures was planned; however, it does not materialize because war seven weeks, between the third and the fourth of these breaks out. Nevertheless, the four dramas in them­ six lectures, from November 18 to January 6. During selves contain wondrous completeness and unity. The this pause, the Leipzig Christmas cycle was given and new Christological message flowed into this work and thus is embedded into the proclamation of the Fifth thus is presented in artistic form to mankind. After the Gospel. With its central theme, this cycle belongs performance of the dramas, on the occasion of Goethe’s within the direct sphere of influences of the Fifth birthday, August 28, the first public per­ Gospel. It makes this lecture cycle a summit experience formance took place. Many future-oriented thoughts among the series of Christmas cycles. Within the Leip­ enthused those who were privileged to participate in so zig cycle, no mention is made of the Fifth Gospel, much that was new. though the presentation of the latter surrounds it, no But in the main, gatherings are occupied with more so than in the Stuttgart Christmas cycle much thoughts of building. Plans of erecting a building in mention was made of the theme of Christ’s appearance Munich have been given up. But now, the land on the in the etheric realm, though this subject had earlier hill of Dornach awaits the building that is to be erected. dominated everything. But in 1910 as well as in 1913, After the conclusion of the August activities in Munich, the Christmas cycle that does not directly speak of the foundation stone for the is laid. The Christmas is yet placed in a Christmas-like framework. Mystery Dramas were the first artistic expression, In 1910, it is the new Christmas event, the appearance thus the first cultural fruit, of the new immediate of the Etheric Christ. In 1913, the light of the Fifth Christ Knowledge. Gospel—the first segments of which were already After the laying of the foundation stone in Dor­ given in the Luke cycle — newly illuminates the whole nach on September 20, we experience all at once how Mystery of Golgotha with the Christmas secret of the the Christological proclamation of those years is lifted two Jesus children and the theme of the Luke Jesus up to surprising new heights. Rudolf Steiner travels to and his mother. In the lectures in Oslo and Berlin on the Scandinavia, and in Oslo—still called Christiania then Fifth Gospel, for example, the motif unveiled is the —gives lectures from October 1 to 6, in which part of farewell conversation lasting for days between Jesus the Fifth Gospel are unveiled. Beginning with the pro­ and his mother—a Christmas theme indeed in the foundly mystery-filled experience of the Apostles at higher sense—prior to Jesus’ venturing down to John Pentecost and the significance of the “three years,” a the Baptist to receive the . When, in an out­ sphere is opened so it becomes possible to relate events pouring of his soul, Jesus revealed the sorrow-filled ex­ of the life of Jesus not contained in the Gospels. The life periences of his past eighteen years concerning man­ of Jesus between the age of twelve and thirty par­ kind to his stepmother, there occurred in this Mary a ticularly is described. The profound suffering sustained transformation similar to what took place afterwards by Jesus through objective disappointments is reveal­ in Jesus himself through the baptism. Just as the ed; wherever he goes, he sees how all spiritual heritage Christ Being entered into Jesus, so there descended in­ and reserves of soul forces have run dry. to Mary the soul of the Mary of St. Luke who had died at a young age—the actual Christmas Mary painted After his return from Scandinavia where he also always by Raphael—causing a rejuvenation of Mary’s had spoken in Bergen and Copenhagen, Rudolf Steiner whole being. set out on a travel schedule that once again intensified his activity of previous years when he had frequently The Leipzig Christmas cycle gives a vast amount spoken day after day in different towns. He criss­ of new insight concerning Moses and Paul, sibyls and crosses in his travels. One cannot look at his prophets, and the Mystery of the Holy Grail. The ex­ calendar without being deeply moved: Must a definite panding Christology becomes a source of light in all di­ goal be reached during a certain time limit? What is es­ rections. In the third lecture, however, an unprece­ sential is that the proclamation of the Fifth Gospel con­ dented secret is unveiled. The Christ event at the tinues through this abundance of activity. Further beginning of our era was not the first intervention into chapters are presented in branch lectures in Berlin, humanity’s history by the Christ; rather, three great though there are long pauses in between because of en­ pre-Christian Christ events had preceded it. The first gagements in other cities. The six lectures of the Berlin occurred during the Lemurian, the two others in At­ version that are added to the five Oslo lectures extend lantean times. On all three occasions, Christ was able to finally over 3-1/2 months, from October 21, 1913 to Feb­ intervene in mankind’s evolution in a helping and heal­ ruary 10, 1914. But during this time, in other cities as ing manner, because the soul-being that had remained

7 in the pure, paradisal state, the celestial Adam soul lecture on “ and Art” (Dec. 28), for example, that later became man on earth in the St. Luke Jesus belongs to those given at Christmas time. On Dec. 29 & child —the actual Christmas child —put itself at 30 follow two lectures, “Impulses of Transformation for Christ’s disposal as His soul-sheath and vehicle. The Man’s Artistic Evolution” (in Art in the Light of Mys­ Christ event at the beginning of our era is the fourth in tery Wisdom). They describe the relationship of the the series of great redeeming deeds accomplished by various arts to each other. Everything moves towards the Christ Being to save humanity from the most cultural renewal; the tree of anthroposophy is to bear severe crises and dangers. And always, this one pure practical fruits for life. In 1915, for the first time, the celestial being —held back by providence in the Oberufer Christmas plays are produced in Dornach. Al­ spiritual worlds because it was to retain something of ready earlier, it was possible to perform them in other the paradisal etheric forces of the original Tree of Life cities. And now, gropingly, a Christmas cycle forms it­ —served as the Grail chalice in which the Christ Being self after all; three lectures each on two different oc­ could approach the sphere of human beings and in­ casions. First, “On Old Christmas Plays,” then three fluence them. lectures entitled “ on the New Year” (in Afterwards, in other lectures where Rudolf Festivals of the Seasons). Each has a different theme. Steiner repeats this central message of the 1913 The third is called “Perceiving and Remembering” and Christmas cycle, particularly in Pforzheim on March 7, presents an anthropological theme in describing how 1914, we are shown that a fifth future Christ Event — man would perceive his own etheric body as a body of connected with the appearance of Christ in the etheric light, if the Ahrimanic powers did not cover it up and realm, has its beginnings in our age. obscure it. Therefore, instead of seeing into the lumin­ All at once, not only in our present age but all of ous world of , which forms man’s etheric body, he is tied in with the lofty pre-Christian only possesses memory. Memory is the luminous world history of and , because the great of man’s own etheric body darkened by . And sources of light and revelation of the pre-Christian era in connection with certain Gnostic texts, a is appear as projections and luminous traces of the first given in this lecture, which the Risen One taught to His three great cosmic Christ events. disciples during the forty days after the resurrection: The two Christological themes, the appearance of “O ye powers in the spiritual world, Christ in the etheric world and the Fifth Gospel, clearly from out of my physical body come together. The first speaks of the new light arising let me consciously be in the Light World, in the present age. It is possible to describe the second let me be in the Light, because this new light illumines the past. From its very so that I can behold my own body of light. beginnings (the two Jesus children in the Luke cycle), And do not allow the strength of Ahriman’s forces the Fifth Gospel is the result, the fruit, of the new to overpower me so much Christ Light in the etheric realm. First, the vision into that they make it impossible for me the past opens up the secrets presented incompletely in to see what occurs in my body of light.” the Gospels. But then it enlarges to behold the lofty se­ The theme of etheric vision, the seeing of Christ’s quence of the great Christ deeds of redemption. And it etheric body, is connected with the possibility of man’s becomes clear that the Leipzig Christmas cycle is also a perception of his own etheric body. fruit of the new Christmas event inasmuch as it is a con­ Then, in 1916, we have a Christmas cycle of tinuation of the Fifth Gospel. surprisingly different nature. The secret political ac­ It should be added in conclusion that it was in Leip­ tivities of Eastern and Western Europe are relentless­ zig that the mortally ill heard ly revealed. This does not seem appropriate for Christ­ Rudolf Steiner for the last time. mas, and yet one must admit that just as earlier the Christ light fell on the evolving Christ events, so now 1914-1922 the same light source falls upon Ahriman’s sphere, the With this, the four Christmas lecture cycles that Anti-Christ. A completely different tone enters into the could be given prior to the outbreak of the First World context of Christmas. This is what determines the War are outlined. Then, the war began and now it trend of the following Christmas meetings. seemed that the connecting Christmas thread was torn. Let us take 1918—we need not discuss every year The voice is silent. But then it is deeply moving to ob­ — as Christmas was approaching, Rudolf Steiner gave serve how the Christmas initiative goes on, only in al­ weekly talks that each time were like an exposure, an tered form. Beginning already in 1914, a turn is taken to unmasking. An obvious example is the cycle, The Chal­ unprecedented outer activity. Rudolf Steiner is in Dor­ lenge of the Times, given during November and Decem­ nach. The construction of the building progresses ac­ ber. In Dornach, at Christmas time, there follows the companied by the thunder of cannons from Alsace. The lecture cycle, How Can Mankind Find the Christ

8 Again? Resolutely, the symptoms of the contemporary whole of the year 1923 was filled with the pressing age are pursued, but always with the theme: How can urgency with which he challenged the members to mankind find the Christ again? make the Anthroposophical Society through devoted Finally, in the Christmas activities of 1919, the aim reorganisation into such an organism that through it of the new trend comes out more clearly than ever. Ru­ Anthroposophy could stand in the world as a vigorous dolf Steiner is once again in Stuttgart. It is the first cultural force and vitalizing factor. The essence of this Christmas festival since the founding of the Waldorf appeal is contained in the lectures, The Anthropo­ School. Now, he gives courses for the teachers and sophical Movement, given in June, when he said: right away two at a time. The First Scientific Lecture “Anthroposophy is actually an invisible human be­ Course is presented in ten lectures. Simultaneously, for ing who moves among visible human beings. As the teachers’ seminar, there is a course on “The Spir­ long as we are a small group, we have the utmost itual Scientific View of Speech.”* Amongst all this, five responsibility to him; he must really be considered lectures are given for members of the Anthroposophi­ an invisible person ... whom one must consult cal Society. They have been published under the title concerning every action in life.” The Cosmic New Year. In them, a subject of the So, Anthroposophy is a living, invisible Being go­ most unprecedented kind is brought out, which has ing through our ranks,—a human being, but not in an already been discussed in Zurich, Bern and Dornach. Of external form,—Anthroposophy, the Image of Man in all times, on Christmas Day it is revealed that not only person. are we approaching a time when the Ahrimanic powers “If Anthroposophy itself is seen as a living, super­ re-intensify their attacks on mankind but that Ahriman sensible, invisible being moving among anthropo­ will appear in human form, just as Christ appeared in sophists, then there will perhaps be less talk of human form 2000 years ago. An incarnation of Ahriman brotherhood, less talk of general love for mankind; will occur. In connection with the beginning of the instead, these ideas will live more in the heart. threefold movement, Rudolf Steiner gives two public Even from the sound with which people express lectures in the Sieglehaus, that could not have been their thoughts uniting them with Anthroposophy more to the point. The time of Christmas is used to give —the sound with which one says this or that to the momentum to the struggle for cultural renewal, and to other, you will note that it means something to harvest the fruits of anthroposophical insight in all the him, that he too, like you, is one who follows the in­ different sectors. visible entity Anthroposophy.” Thus it continues during the following years. In Then came The Christmas Conference. There is no 1920, Rudolf Steiner gives the “Course on doubt that it was a fruit of the new Christmas Mystery Astronomy,”* eighteen lectures for the teachers at taking place in the spiritual world since 1909, which has Stuttgart. In Dornach, in 1921, there follows the basic been transmitted to us by Rudolf Steiner as through a course on pedagogy in sixteen lectures, commonly great interpreter. He had the capability of transposing called “The Christmas Course.”* The nature of these what occurred in the heavens into earthly deeds. cycles is cultural renewal. In 1922 at Christmas time, We thus return to the starting point of our study. Rudolf Steiner gives the last lectures in the Old When, in the lectures World History in the Light of An­ Goetheanum, Man and the World of the Stars: The throposophy at the Christmas Conference, Rudolf Spiritual Communion of Mankind. After the last lec­ Steiner referred back to the first Christmas cycle, Oc­ ture of this series, the building burns down during New H istory, the initial reason was that this earlier lec­ Year’s Eve. Parallel to this series runs a scientific ture series could actually be designated as the first kar­ course, “The Origin of Natural Science in World ma cycle, and that on the other hand, now, during the History and Its Recent Development.”* On the day fol­ Christmas Conference, starting from the same karma lowing the fire, this cycle is continued in the car­ examples, the floodgates were opened for the mighty penters’ workshop. One can see that it is not intimate stream of karma revelations that, up until Michaelmas Christology that is dealt with at Christmas time but in­ of 1924, was to pour forth as the main expression of the stead applied Christology; it is anthroposophy in the unprecedented new spiritual impulse. arena of the issues and controversies of the day. Right Now the relationships become clarified. The un­ into the fury of the unleashed tempest a new culture is veiling of the Mysteries of karma are a fruit of the implanted in all areas of life. Christ-background of our time. Perhaps this can be illustrated by drawing upon a scene from the Gospel. 1923 The first three Gospels describe the scene on the moun­ tain: the three closest disciples become witnesses of We have now arrived at the Christmas Confer­ Christ’s transfiguration. They behold Him in an of ence. One year after the Goetheanum fire, it brings the great culmination in Rudolf Steiner’s life work. The [Note:] *Not available in English translation.

9 light, in a radiant glory that derives from the fact that author of books on the Old and New Testaments. Other already then the Mystery of the etheric Christ Who works by him have not been translated into English. overcomes death manifests in the physically incar­ In addition to the task of rebuilding the Christian nated human being, Jesus of Nazareth. After the Community after the war, and his work as editor of its [Image:photographofEmilBock] disciples have beheld the etheric Christ in His radiant power, a conversation takes place during the descent from the mountain. It is the conversation in which Christ instructs these disciples closest to Him in the secret of and karma, something that even penetrates into the wording of the . The disciples ask: But why does it say that Elijah must come first? And they receive the answer: He has come. Then it says: They understood that He was speaking of John the Baptist. What is the meaning of this scene? When the Spirit-Sun Light of the etheric Christ arises, it espe­ cially illuminates the sphere of destiny, which lets the human being pass from one earth life to another accord­ ing to the law of karma. Christ has become “Lord of Karma.” Through inward attachment to the forces that through the Mystery of Golgotha have entered into the sphere of earth and men, man has been given the op­ portunity to make the journey through repeated earth lives into one of active reduction of karmic debts, to ar­ rive at a reunion with the paradisal state of man’s child­ hood. The Christmas experience progresses from child to man, and from man to child. The rich abundance of the karma lectures that, beginning with the Christmas Conference, Rudolf monthly publication, Emil Bock was also an active Steiner bestowed upon us—in the literal sense of the member of the Anthroposophical Society. His 19 lec­ word—were a Christmas gift, since they flowed out of tures for members on the life and work of Rudolf the new Christmas event of our time. And this pertains Steiner, later published in a book, drew record at­ also to the first karma cycle, the Christmas lectures of tendance. 1910. Even though the proclamation of the etheric But Emil Bock was more than a lecturer. He was a Christ, which had pervaded the whole year, was not vital participant in the members’ work of which the mentioned in so many words, and there seemed to be si­ following article reports. It is an account written by lence just at Christmas, the inward connection was no Erich Gabert, an exponent of the German Waldorf less close. Rudolf Steiner interrupted his speaking of school movement and author, concerning years of co­ the new Christmas event in order to place the first operative work in the Society with the leader of the fruits of it as a gift for us under the Christmas tree. Christian Community Perhaps we find here one of the explanations for the almost miraculous growth of the Anthroposophic * work in Germany, its achievements since starting from scratch in 1945: The fact that men of this stature, with Editor’s note: Emil Bock (1895-1959) succeeded Fried­ superhuman tasks on their shoulders, such as Erich rich Rittelm eyer as Head of Gabert and Emil Bock, “found the time” to contribute in 1938. Both the Christian Community and the Anthro­ their enthusiasm and strength to the local members’ posophical Society were forbidden by the German Na­ work—setting thus criteria of excellence and of true tional Socialist regime. Emil Bock spent nine months in selflessness in fostering Anthroposophy among men. a concentration camp. The twentieth anniversary of Emil Bock’s death (6 Many members are familiar with some of Emil December 1959) provides the incentive to remember Bock’s work. They know him as a prolific and creative one of the great ones who have been with us.

10 Emil Bock’s Participation in the members with a growing intensity of cooperation. Out of his own being and from his experiences in Members’ Work in Stuttgart the Christian Community he was profoundly convinced Since 1945 that such cooperation can be a spiritual reality, that it can be more than the simple sum of what by ERICH GABERT can bring into the group in the form of their personal contributions. In true cooperative work he saw a princi­ ple which extends beyond the individual and through (Translated by Michael Streicher from “Mitteil­ which higher creative forces can become active. ungen aus der anthroposophischen Arbeit in Deutsch­ For this reason he never tired in his search for new land," Easter, 1960, pages 24-28. Published with per­ ways, just as he never tired in applying his own energy mission.) and effort to the limit permitted by his physical con­ dition, yes, often even far beyond this limit. Even though faced with numerous other tasks, Emil Bock devoted his powerful energies to the renew­ al of anthroposophical work in Germany as soon as it At Christmas 1953-54 he made a well-considered became possible to do this in 1945. Right from the be­ proposal. He wanted to introduce a new element into ginning this effort had a unique characteristic which the anthroposophical study group or branch evenings. took on ever new forms in subsequent years, including He felt that the continued presentation of only a single the last days of his life. lecture would not be adequate to assure continued spir­ It was his view that the life in the Anthroposoph­ itual life for these meetings. Obviously, he did not want ical Society required a new aspect: much stronger, to abolish all lecturing. He himself continued to give his more intimate and intensive cooperation. Because of great lectures, especially the nineteen on the life of this he did not consider it appropriate simply to bring Rudolf Steiner. But he wanted to add something new in to life again, unchanged, the previous regional the form of greater cooperative work. organizations, group leaders, or even the previous To implement this he proposed the formation of forms for members’ work. Instead of this he initiated task groups which would work on certain anthro­ everywhere the formation of groups of co-workers posophical topics in preparation for a series of branch (task groups) to take over the preparation for activities evenings of the Anthroposophical Society. Several task within the Society which were slowly getting under groups were to work simultaneously, one on natural way. Such a task group also came together in Stuttgart science, a second on history of the spiritual devel­ as a result of his initiative. opment of man, etc. Of these only the one on the history He himself participated intensively in these new of the of man came into being. It anthroposophical activities, the youth groups, confer­ was the one which he led and carried, and for which he ences, courses, and the series of numerous lectures for selected and the writer. members, which ended with his lecture of September 30, This task group took its work very seriously. In 1959, “Rudolf Steiner at the Turn of the Last Century preparation for each of the three or four branch even­ in Berlin: the Michaelic Turning Point in the Destiny of ings in the Anthroposophical Society, the task group Mankind.” developed the plan, content and structure of each even­ As long as there was any hope, he strove unceas­ ing in intensive efforts extending over a long period of ingly to bridge the divisions which had occurred pre­ time. The purpose of the branch evenings was not just viously in the Society or which now threatened, and to to replace one speaker with three, but to develop a uni­ facilitate cooperation, despite all these problems. In ty by having each of the three speakers keep the con­ this he did not confine himself to abstract preaching tent, form, structure and length of his presentation in about cooperation. His intensively active and tireless tune with the other two. Out of this, the higher unity “moral ” was at work in finding new, con­ was to evolve. crete ways and forms of cooperation. We met before and after every one of the branch It can be said that the greater the reverses were, evenings to ascertain the extent to which we had been the greater were his efforts to bring into life such new able to realize our goals and to consider what more ways, at least among the members in Stuttgart. Be­ could be done. cause of the very large number of members living in The task group on the history of the spiritual Stuttgart or then moving to Stuttgart, it was obvious development of man arranged for eight series of pre­ that the old type of work within small groups could not sentations with three or four branch evenings each dur­ be renewed. This brought with it entirely new ing 1954 to 1958, first with more general themes and problems. Emil Bock thought that these could be handl­ later with themes taken from Rudolf Steiner’s Karma ed only by compensating for the growing number of lectures of 1924.

11 This work with Emil Bock gave me great pleasure. sibility toward the entire membership in Stuttgart. There was much to be learned, not only the content, but The effort must be for the members or the task group especially the ways in which such cooperative efforts would descend into group-egotism. can be carried out. The preparatory meetings were a seminar on the It was not always simple. Emil Bock’s way of theme of cooperation, cooperation as a method for characterizing what had been said during a branch developing form and direction. It was not possible to be evening was so lively that it could sometimes seem as a passive member in the task group. As far as possible though one had been brushed with a lion’s paw. There all those who participated in the task group were to be was no room for touchiness. He was guarded in relation participants in the evening branch meetings for to one’s obvious personal realm. But when the personal members. And it was possible! element intruded into the work he could be clear and Occasionally, Emil Bock would become severe, for straightforward. An example was when he spoke of example when there was a report of a negative com­ “solo arias” when it was essential to keep in mind the parison of a good and a poor speaker. He felt that such previous and subsequent speakers in every sentence an intellectual way of perception missed the point be­ and to confine oneself to just one contribution. Another cause the individual performances were of small impor­ example was the forceful removal of all merely literary, tance as compared with the overall result which de­ clever matter, even if it were interesting, in order to re­ pended on the harmony resulting from the common veal properly the overall picture. From him one could preparation and the common purpose of the individual experience what it means to make a full, selfless com­ speakers. mitment and how thereby one’s words conveyed sub­ He was intimately connected with this effort and stance and power. devoted much of his energy to it. But this was done by It was a special pleasure to experience him as a personal self-effacement aimed at making his part sub­ listener when one was a speaker. How he completely ordinate to the whole. What the younger participants became an organ of perception. One could experience did was important to him and the fact that they par­ clearly his wide-awake, unerring certainty of percep­ ticipated. It was a great pleasure to him when someone tion and judgment. His listening was accompanied by overcame shyness and fear and when the result was infinite kindness and supportiveness. It stimulated something new and lively. He then exuded support, . It was a loving listening. recognition and pleasure. “We should have tried that This openness extended not only to the co­ ten years ago,” he would say. workers, it made him receptive towards the spiritual His pleasure in this new cooperative work made it powers. When we came together for a discussion after possible for him to participate unexpectedly in the one of the evenings, he began the conversation with preparatory meetings of the task group even when we words coming from out of his depths, “This time we thought his waning strength would not permit it. He really did receive help for the evening.” would take such a lively part in the discussions that we could not detect any effects of his serious illness. Even Along with these efforts, Emil Bock repeatedly during the last phase of his illness he accompanied this looked for different and ever new forms for coopera­ work with his thoughts. On the evening before his tion. Some of these proved unworkable, others failed. death he asked whether the task group was meeting Frequently there were no co-workers. So his pleasure that day. was great when in 1958 a group of younger friends —in this case, middle-aged — came together and enthusias­ Why were these matters so important to Emil tically responded to his proposals. Bock? Why did he constantly seek new forms of co­ This group took responsibility four times for a operative work for the evening branch meetings for series of evening meetings. Twice in 1958 these dealt members? What were his aims? with “Rudolf Steiner and the Younger Generation” and He was not primarily interested in the content of twice in 1959 the group took responsibility for the these meetings. He was most concerned with the real­ festivals, at Whitsun and at Michaelmas. Each time ity of cooperative work as such. Emil Bock participated in these branch evenings. His intent was not to transplant the type of social This group also thoroughly prepared itself for the interaction and life as it has developed in the Christian evening meetings, perhaps in even more detail than the Community into the Anthroposophical Society. Of group on the history of the spiritual development of course, he benefitted from the experience he gained in man. Emil Bock was very concerned that the members the Christian Community, but the goal he set himself of the task group not be satisfied merely with the was specifically anthroposophical. He sought forms for pleasures of their cooperative preparatory work. He the Society which were to arise not from the life with repeatedly directed their attention to their respon­ the of the Christian Community, but out of liv­

12 ing with Anthroposophy. He sought community, social Life of the Cosmos in the Ages of Man and interpersonal, through spiritual knowledge and —From Thought to Will (Continued)* through higher development. Again and again we have experienced how ar­ by GEORGE O’NEIL and GISELA O’NEIL duous this path is because spiritual development (Er­ kenntnis) can begin only within the solitude of each in­ dividual, the ego within man. However, when self­ In the previous issue, the first part of this article development in solitude comes truly to life, when it —based on a lecture by Rudolf Steiner (Dornach, 4 May bursts the armor of the , it can lead man out of 1924, in Karmic Relationships, Vol. I I —depicted man’s this solitude and can relate him to the all-embracing relation to the three kingdoms of the Hierarchies in the spiritual world and thereby also to his fellow man. course of his life. How in the first half of life cosmic Thus, does self-development unite men. thought forces and life forces are bestowed upon man Only to begin with is thinking like a cold light. In directly by the Third and Second Hierarchies, whereas truth, it bears within it the seeds for forces which for the second half of life each individual must of his radiate warmth, give life and unite hearts. own initiative reach up to the First, the Will Hierarchy. I would like here to refer to the lecture which This theme takes on life when experienced in the Rudolf Steiner gave on June 1 5 , 1915, at the inaugura­ endeavors of members. tion of the anthroposophical group in Duesseldorf. In this lecture he described how a connection is initiated LIFE OF THE ANTHROPOSOPHIST: with the hierarchies by truly united group work and HIS PATH FROM THOUGHT TO WILL how bonds are thereby created between the par­ Here we come to the crux of our reason for being. ticipants. “Community above us, Christ in us.” In this A modern sort of “pons asinorum,” to put it sharply. way the “brotherliness” of the Sixth Cultural Epoch is How do we fare in bridging the abyss between thinking prepared in a true way. or talking about spirit-, and the actual creative Emil Bock’s proposals and efforts were aimed at living and doing—from out of spirit-experience with this most inner essence of all group work. In him there our entire being? The heritage, we realize, is divine. lived a striving for such a preparation for the spiritual Descending the path of Thought, mankind has imbibed future. the wisdom of the world, mirroring it in of Historians have been called backward-looking pro­ by-gone days; and today is faced with ascending again phets because they bring the past to life in such colorful those steps to heaven —but now only along a path of pictures. We can call Emil Bock a forward-looking his­ Will. Such is the schooling of our . And today, torian. Through him history could be projected into the Anthroposophy is that Will-path, there is no other. All future by means of Anthroposophy. He sought the pro­ else in our time, be it science, , or religious per forms for life in the Anthroposophical Society. The devotion, is, radically put, but an echo of the thought- forms of life in such spiritual organizations in particular inspired strivings of old. require repeated renewals, including that in the And on the face of things, what is it we have as anthroposophical branches. He wanted to contribute members: a literature, a philosophy, an array of by bringing about new forms of interaction among and art forms, all calling upon thinking, upon anthroposophists which would lead to brotherliness. reasoning with words, challenging comprehension In the last fourteen years of his life Emil Bock’s often far beyond the powers of just everyman. A path striving was to make cooperative work a power which of thinking again? We well can wonder. would penetrate all life in the anthroposophical branch And here, for sure, is where collision with paradox so that everything, single lectures included, would be a can wake us up. Here is where we can begin to realize result of this effort in common. that our own short path of life is but in miniature an im­ age of the great long path of man’s evolutionary des­ cent and future ascent. The early years of human life, with the help of angels given to fostering the wonders of a thinking , are but preparation, a ground work, for generating the power to spiritualize the will in later years. When we reach the ripe old age of 35, we have just come “of age,” achieved a modern- day consciousness. We have entered the will-soul phase of life.

[Note:]*This is part XI in a series on The Human Life and the conclusion of the theme in the previous issue.

13 And now — as the recent centuries have witnessed dawns: “I must buckle down and get hold of these man’s struggle to think for himself, to become spirit- thoughts. I can’t go on just splashing about in spirit like active — so too, we, after reaching our maturity, face a a novice. I’ve got to learn to swim.” And a book is similar struggle. dusted off the shelf after years of neglect—one that Thinking, as a gift of angels, was never intended perhaps was buzzed through in some youth group when for use solely on practical, material things—any more it seemed so simple to take in great wisdom, and such than grain was intended for food alone. The livingness fun to hear wise words come tumbling forth. “Dire,” is of both are there for growth, for transformation. Our the word, for when the soul is divested of its , genius for intellectual mastery in youth provides the when those youth-flames have burned to ash, and one is resources out of which spiritualized will can emerge. free, the void looms. Emptiness grows fearfully tangi­ Most of us came to anthroposophy with the inner ble. “Most fortunate you are,” was Benedictus’ com­ longing to find answers to the riddles of life. Our tools ment to Professor Capesius, himself no slouch at learn­ for grasping the vast literature are, to begin with, the ing, for new existence emerges only from such inner achievements of the first half of life. These are the hopelessness. It is then that true study can begin. faculties sharpened through schooling, faculties made “Studium,” the first step on the rose-cross path — work­ possible by what has been laid into our system of ing on these written books we have had so staidly on nerves-and-senses by the Third Hierarchy. It is with the shelf. Little do we realize the holy magic they con­ these we undertake to read and study, to take in the tain. The powers they have to transform the student. thoughts of others, and to train ourselves in anthro­ Like some fairy-tale wonder-gift, able to turn a peasant posophical “fields.” into a prince. And how deceptively leaden they can ap­ If there be a modicum of academic discipline in our pear beside the golden glow of festivities, conferences, thought-processes, some latent talent evinced —a cer­ and “conversations” in circles. tain early brilliance can manifest. But the thoughts we These special books of ours are written so as to let thus absorb and give forth again, are seated in that ner­ the inner man become active. That we might learn to vous system, which serves us as a mirror to the world, exert, not the sweat of “activities,” however artful and reflecting the thoughts of others. uplifting, but genuine, inmost sweat of soul. The kind Despite lucid verbal command, such thoughts have that is needed to take thoughts in one at a time, under­ not yet been individualized. As yet they do not have the stand them, digest them, live them, reproduce them modern consciousness-soul ring of having been strug­ — not just with the nerves alone, but with the whole gled with, personally achieved. Mental brilliance in the man: head, heart and will. twenties and thirties, as yet is not our own. Far more is Then it is that vigorous concentration is achieved, it akin to the brilliance of an actor for whom an author that power of creating a velvet-black, non-echoic wrote the script; or the journalist reporting the words silence within, and meditative review can become a dai­ of others. Authenticity is missing, the immediacy of so­ ly life-practice. Meditation — that much-abused term, meone who “has been there.” Only by way of life ex­ nowadays even confused with breathing, with syllabic perience, do we eventually learn to stand behind our repetition. Neither is it to be identified with prayerful words, to give them weight. modes of mantric recitation; nor, again, as Rudolf * Steiner once put it, though who today dares: “The By mid-life some of this should begin to dawn. We meditations of most people consist in babbling to them­ realize that we have established a deep connection with selves something theoretical” (dass sie sich etwas theo­ anthroposophy, but what we have brought to it no retisch vorschwaetzen”—Curative Education, 5 July longer suffices. The vitality we have expended on “ac­ 1924). When concentration and meditation become the tivities” has waned. Enthusiasms for “world-saving” no roadways to regular study, then thoughts go through longer inspire. Something has changed. Yet here I am, a the crucible of man, are reborn, reformulated out of the would-be active member. What comes now? Is a re­ “I,” not as reflections of the memory, but as expressions birth possible? What is the second step? (Such ques­ of the spirit-will in man. tions arise also for those who come to anthroposophy in Transformation is the secret of livingness. their later years.) Anthroposophy is first taken in as thoughts; then, in Thus does the inner transformation first manifest. learning to recognize these very thoughts in the Remember the caterpillar and the butterfly. I can’t go phenomena about us, light is cast upon dark riddles. We on indefinitely reading and talking about what I have see it there, outside, and know —no longer the content read, or doing things learned by imitation from others, of a book, partially remembered, but now, our very own I must find, as the runner says, my “second wind.” experience. What was once abstract, factually is now A telling indication, often observed, is the dire mo­ concrete. ment when after years of cursory reading the need From thought to will —such is the intent of the in­

14 fluencing Hierarchies m the course of human life; this a source of heightened judgment, insight, and activated also is the path of genuine study, the one we take when will. experiencing, when recreating our anthroposophy, This story of the individual’s development from not merely mirroring it. Our reflecting the light of wis­ thought to will, through the micro-forces of the three dom ends; we begin bit by bit ourselves to shine! Hierarchical Kingdoms, should amply show that anthroposophy is to be acquired and individualized on­ All good things come properly in threes: genuine ly here on earth. It is not inborn, nor do we bring it with study provides the ground work; rhythmic review and us. To the manor born is no one in our work. A serious exercises the Life; what now can kindle Consciousness? illusion it would be to imagine becoming an anthro­ This is where the mystery darkens for most. Genuine posophist “worth his salt,” without the soul-sweat and mental work with others, a common working together, effort greater far than in any other field of endeavor. where everyone is thoroughly prepared and par­ One has but to study the autobiography of one Rudolf ticipates, this is the social secret to becoming an active Steiner. Anyone who still anticipates that “the great student today. It is in the give-and-take, in exper­ ones” will shortly appear and bring a miraculous new iencing the struggles and insights of others, in seeing world of spirit-truth into being, should re-study the last oneself reflected in the response of those around us, of the Karma Lectures to relive the tragedy of the that we are roused to a higher wakefulness. And great himself in his last incarnation—to be cured through this awakening on others, we discover that the of all millennium-dreams. The dangers we face are ter­ will is magically stirred. Our efforts are heightened, we ribly real: dangers of early promise in our work not be­ work harder and do better than else we could alone. ing kept; of our members, young and old, not being suf­ A vigorous study circle is almost a necessity to­ ficiently helped to rouse the will to find the way to day. Alone we scarcely progress, or even survive. This spirit-reality within—of our failure to establish the pro­ is strongly felt, to be sure, people do gather. But the ef­ per link with the Hierarchy of Will. fectiveness of study groups can be measured. Their value depends very much on whether there is inner * growth in the participants—or if, indeed, people merely Rudolf Steiner was only too aware of the dangers, stay the same. Whether the individuals manifest pro­ of hindrances ahead. Repeatedly he warned of taking gress in their mastery of anthroposophy, and the will is anthroposophy as theory or merely as consolation for aroused to the extent of becoming active and produc­ the soul. Intellect and feeling—alone—are powerless tive (according to often slumbering capacities)—or, to accomplish the mission. The fully-awake spiritual whether year after year, some people sit upon the side­ soul today must reach up and bring down some of the lines, often unhappy with themselves, as spectators to fire, the magic, and the power of Seraphim, Cherubim, the passing show, while a few regulars sound off. If, and Thrones. Otherwise, the Michaelic task of spirit­ however, the studied text becomes real soul-content for ualizing the intellect must and can but fail — and we will the participants and engages more than feelings and find ourselves powerless to do justice to our spiritual memory-forces, then the group fulfills its task, becomes heritage and succeed only in intellectualizing the spirit.

15 PUBLICATIONS

THE BRIDGE BETWEEN UNIVERSAL SPIRITU­ TRUTH-WROUGHT-WORDS and Other Verses by ALITY AND THE PHYSICAL CONSTITUTION OF Rudolf Steiner. Translation by Arvia MacKaye Ege. MAN; FREEDOM AND LOVE, THEIR SIGNIFI­ Anthroposophic Press, Spring Valley, N.Y., 1979; CANCE IN WORLD EVOLUTION by Rudolf Steiner. 210 pages; $12.00. Three lectures in Dornach, December 17-19, 1920. Anthroposophic Press, Spring Valley, N.Y. Second Printing, 1979; 64 pages; $1.75. This handsomely bound volume of meditation verses and some prose texts is a wonderful gift for beginning an­ throposophists and long-time members as well. This series of three lectures sometimes is referred to It is difficult to know where to begin to tell you about simply as “the bridge lectures.” The first discusses what what Arvia MacKaye Ege has done in her poetic trans­ might be called the spiritual scientific anatomy of man’s lations of verses by Rudolf Steiner. Perhaps, since Mi­ physical body. This differs from the standard textbook chaelmas is not too far behind us, we can start with the anatomy by the addition of fluid, aeriform and warmth com­ Michael-Imagination. The text in German and the English ponents to the solid, which alone finds treatment in ordinary follow one another. studies. A bridge from the solid body to the soul-spiritual is Sonnenmaechten Entsprossene, found in the increasingly rarified physical sequence: fluid, Sun-all-mighty offspring, aeriform, warmth. Leuchtende, Welten begnadende Rudolf Steiner points to a direct influence of the soul- Luminous, world-endowing spirit in man upon the physically rarified bodies. For ex­ Geistesmaechte, zu Michaels Strahlenkleid ample, the ego sends impulses of will into man by working Spirit powers, to be Michael’s garment of rays, directly upon the warmth. Apparently, the ego’s action ef­ Seid ihr vorbestimmt vom Goetterdenken. fects changes in the warmth organization which are trans­ You are predestined by the thought of the . mitted in turn to the aeriform, the liquid, and finally the The inner rhythm and michaelic flow is subtly evident solid where they manifest in movements of the limbs, etc. in the translation of this first stanza and is carried throughout the whole verse. Similar results are evident in The second lecture, building on the first, compares the Easter poems, in for children, and in excerpts from impact of moral and theoretical thought on the four com­ the Mystery Plays. ponents of man’s physical nature. Rudolf Steiner’s research It is indeed a volume packed with many treasures from reveals that man “becomes organically warmer” when his the works of Rudolf Steiner. It can spark the resumption of soul is fired with enthusiasm for moral ideas. In contrast, neglected meditation not only for the English-speaking the warmth body is actually cooled when man engages in members but for those who are German-speaking as well. theoretical thinking. The impact of the two types of thinking Truly Truth-Wrought-Words for us all. does not stop with warming and cooling. Three additional — Alice Heckel, Spring Valley, N. Y. polar results are discussed. The full implication of the above emerges when it is realized that Rudolf Steiner sees it as a counter example to the law of conservation of matter and energy. Thus, to use BEYOND DEATH’S DOOR by Maurice Rawlings, M.D. the language of and , moral ideas manifest Thomas Nelson, Inc., Nashville/New York, 1979; 173 physically in increased warmth without an offsetting decline pages; $5.95. in the potential energy stored in the body chemistry and without a transfer of heat from the environment. In man’s theoretical thinking and its consequent cooling In recent years, a number of books have appeared deal­ and other effects, Steiner sees past cosmic worlds dying in ing with life-after-death experiences of patients who under­ man’s present being. Through this, man has the possibility went clinical death, but, due to modern medical techniques, of freedom. Through man’s moral thoughts the impulse for were revived. Raymond Moody's Life After Life ranks fore­ future worlds is created. Thus, man himself is a bridge be­ most among them. Now, another book has come out on the tween the dying worlds of the past and the becoming of the same subject. future. Maurice Rawlings, cardiologist at the Diagnostic Hos­ The third lecture focuses on the polarity between the pital in Chattanooga, Tennessee, has been collecting data for nerve-sense system and the limb-metabolic system. Out of some time and has interviewed a great number of his patients this is rederived the negation of the conservation law and who had experienced clinical death. Rawlings feels that he the image of man as a bridge from dying past to becoming has made an additional significant discovery on which he future. elaborates and which led him to draw certain definite con­ clusions. — Stephen Usher, Park Ridge, New Jersey In contrast to those related by others, he found that

16 about half the experiences told him by his patients were not strengths and weaknesses. We learn that both struggle and pleasant ones. As a matter of fact, it was during the processes rejection are positive activities in the fight to awaken con­ of resuscitating a patient who was obviously terrified and sciousness. begged the doctor not to let him die but to get him “out of Her book is the “between” we need for our own expan­ hell” that the author first encountered such an “after-death” sions; it asks us to be seers —doing the humane task of experience. He says of it that it literally “scared the hell” out celebrating ourselves as individual gatherings of Spirit and of him himself. He admits that up to then he had believed that Ego. Are we able to transform the “what is” into thank­ all was over with death, and though he was a church member, fulness for “what was and can be” —to practice living- this was a social habit rather than a matter of personal . thinking, to go beyond “flea-viewpoints”? He began to wonder whether there was life after death, and a Carefully read the poem “Between High Tides.” heaven and a hell after all. Marvelous dexterity glides with rhythm that is startling to He questioned his patients whenever the opportunity a world obsessed with speed and dissonance. The last line is arose. Simultaneously, when off duty, he read and studied the a period, a punctuation mark, a single space reminding us Bible. What he read there served to substantiate and cor­ that each mark we make in life is a commitment to our roborate the patients’ stories. This in turn has led him to responsibility as “I” thinkers. Each action is a continuing become a witnessing Christian who with this book intends to process that connects us to our daily deeds. Pause on the show that the Bible is right after all. word between—an interval. Each poem then becomes in it­ Some of the author’s conclusions are too dogmatic, nar­ self a free act, a moment’s struggle with life, an outcome, a rowly defined, even shallow, and will need reinterpretation. lesson —a riddle to be read again and again. Details of these “out-of-the-body” experiences correlate with So what can one do when caught between high tides? I descriptions found in anthroposophic literature concerning find surprise answers: drown, enjoy respites when the tide the events occurring immediately after physical death; the is low or learn to “walk on water.” panoramic recall, the “instant replay” of one’s life, is fre­ Pause. Laugh. Life ironically is indeed, In-Deed. Finally quently reported. Patients state that they have become con­ one comes away with a sense of cleanliness and quiet aware­ vinced of the spirit’s indestructibility. They no longer fear ness that artistry, sensibility and thinking are not lost. Her death. The meeting with a being, an “angel of light,” often poems are pictures granting us freedom, insight and a mo­ thought to be Jesus, is movingly described. The experiences ment in which we may solve our own riddles. alter their thinking, they know “that only love will endure” —Diana Cohen, New York City and that wealth, social status, and all other material values count for nothing. Loved ones who have preceded them in death are met “on the other side” and there is communication without words, purely through thoughts. THE CHALLENGE OF THE TIMES by Rudolf Stein­ Dr. Rawlings intends this book to be a testimony to old- er. Six lectures, originally published with the title In fashioned Christianity. It is written with sincerity and will no the Changed Conditions of the Times, given in Dor­ doubt help to further crack the walls erected by materialistic nach, , November 28-December 8, 1918. thought around the concepts of death. Anthroposophic Press, Spring Valley, N.Y., second edi­ — Maria St. Goar, Chattanooga tion, 1979; 218 pages; $4.50.

In the first lecture of this series Rudolf Steiner re­ BETWEEN HIGH TIDES by Daisy Aldan. Folder counts how in August of 1918 one Mr. Ballin was dispatched Editions, New York, 1978; 74 pages; $5.95. to the Supreme War Lord, the Kaiser, to tell him that the Central Powers could not win . This was not something the Kaiser wished to hear. He arranged the How often have you opened a poetry book, read a poem meeting in a way that made sure he did not confront the bad or two, closed the book and declared, “So what?” Between news. High Tides is not such a book. Here the “So what?” becomes Similar rejections are characteristic of history. Free­ a questioning advantage. To ask, “So what?” is to hear Miss man Dyson, a British mathematician and , succeed­ Aldan’s unique voice stressing that poetry and spiritual ed Robert Oppenheimer as head of the prestigious Institute science can lead humanity to a greater connection to itself for Advanced Studies at Princeton. In the first installment and its daily deeds. of his autobiographical “Reflections (The World of the Sci­ Opening with a love gesture in “May I” and ending with entist)” in The New Yorker, August 6 , 1979, Dyson recounts affirmation of Self by the last poem, “The Poem,” we realize his experiences in the Operational Research Section of the that all poems contain the that the dignity of man may RAF Bomber Command during World War II. Dyson and his be uplifted through an extension of one’s self through what colleagues developed solid evidence that the British night- Miss Aldan refers to as “compassion without passion” and bomber raids on Germany, which resulted in over 400,000 “ with warmth.” German dead at the cost of about 47,000 British airmen, Her poems celebrate human understanding. Her were not shortening the war by as much as a day. This was language, devoid of obscenities, contains Michaelic virtue, not something that the Bomber Command wished to hear. helping us to breathe. Healing anthroposophical strivings The evaluation never reached those who might have made broaden our knowledge and help us to respond to our own decisions.

17 It would not be difficult to bring such illustrations up to While he was putting in front of his audience the poten­ date—Vietnam, Nicaragua, Iran—the instances when the tial for a changed social order, Rudolf Steiner was careful to persons in power do not choose to listen to the real circum­ point out that, “All so-called solutions to the social problem, stances operating in the world. This is a continuing problem which purpose more or less consciously or unconsciously to that Rudolf Steiner addresses in various ways in these six bring about such a lasting paradisical state upon the lectures. World War I had ended less than three weeks physical , rest necessarily upon illusions.” In the fourth earlier. In a preceding series of lectures that had actually lecture he calls for improved knowledge of the being of man, spanned the date of the armistice, Rudolf Steiner had taken his thinking, feeling, and willing nature, as the only sound up the questions of the social life: the view that labor is a basis for improving social relationships. In the stage of commodity; the functions of capital, profit, dividends and evolution that man has reached in the Fifth Epoch there are wages; the tensions between the bourgeois and the working strong anti-social tendencies permeating his thinking, feel­ class that had led or would soon lead to revolutions and dis­ ing and willing. If man wishes to solve the problems of social ruptions. Guenther Wachsmuth writes that, “A strangely relationships, he cannot take his stand where he is but transformed atmosphere pervades this Dornach cycle of lec­ “must accept the fact that it is necessary constantly to tures.” By the following year the concepts presented here become something.” Whenever man in his present state of had evolved into the proposal for “the threefold common­ spiritual development attempts some ideal and absolute wealth.” It seems possible that Rudolf Steiner hoped that social solution, “The anti-social impulses would necessarily the trauma inherent in the ending of World War I might so be roused into action.” Three generations of world history move humankind that it would be receptive to new initia­ since these lectures were given provide many examples of tives. the truth of this view. Rudolf Steiner states, “The right Even sixty years later, some of the ideas Rudolf Steiner relationship between man and man comes about when we put in front of his listeners are startling. For example, from conceive man as a spiritual being, not when we conceive him the second lecture, “The goal toward which we must work— only with regard to his animal nature; in this he is pre­ of course, in a rational way and not a bolshevistic way — eminently antisocial.” In the fifth lecture it is apparent that must be that of separating work from the provision of the the becoming, Rudolf Steiner is talking about, involves a means of existence.... There is no other means for overcom­ process stretching over many epochs of world evolution as ing the misuse that has been perpetuated with mere money the Christ impulse develops in man. Fundamental social than by forming the social structure in such a way that no solutions will be a long time coming. one be recompensed for his work, and that the provision of A review cannot attempt more than a sampling of the the means of existence shall be achieved from an entirely concepts and insights offered in this series. The reader will different source.” A less sweeping but related proposal was find that Rudolf Steiner’s words in 1918 have decided con­ made by a supposedly conservative administration in this temporary value. He even has a perceptive comment on country about ten years ago; the guaranteed minimum family what we now call the “me generation.” income. It was intended to reduce the monstrous bureaucracy —David A. Hill, Santa Barbara now involved in welfare. The proposal did not generate much en­ thusiasm, particularly from elected representatives, who would have been deprived of some of their vote-getting pre­ rogatives. A NEW IMAGE OF MAN IN MEDICINE. Vol. III. The lectures are prophetic in many ways. In the third INDIVIDUATION PROCESS AND BIOGRAPHICAL lecture Rudolf Steiner deals with, among other things, ASPECTS OF DISEASE, edited by Karl E. Schaefer, “mechanistic occultism” among English-speaking peoples. M.D., Uwe Stave, M.D. & W. Blankenburg, M.D. He points out that certain circles knew that, “With the help Futura, Mount Kisco, N.Y., 1979; 233 pages; $18.95. of the law of harmonious oscillations, machines and mechanical constructions ... can be set in motion.... By means of this principle it will be possible to substitute mere­ This is the third volume of the proceedings of the ly mechanical forces for human forces in many things ... meeting of anthroposophical and other doctors at the Ge- Mechanistic occultism will not only render it possible to do meinnuetziges Krankenhaus, Herdecke, Germany, Septem­ without nine-tenths of the labor still performed at present ber 24-28,1973. by human hands, but it will give the possibility also of The first impression it made on me as a former Waldorf paralyzing every uprising attempted by the then dissatis­ teacher was: What an excellent “source book” for all who fied masses of humanity.” For the term “harmonious oscilla­ speak to the public about our education. Here, in one tions” substitute current terminology: the oscillations in the volume, presented by acknowledged experts, and backed up electromagnetic spectrum, the harmonious of elec­ in every detail by an imposing bibliography of references, trons in solid state physics, and the forces now being re­ are some of the basic arguments for that education which leased in constructions ranging from computers to atomic we, without this scientific , have been making power plants. One can then realize how far we have travell­ for years on our personal conviction and enthusiasm alone. ed down that path. In addition to mechanical occultism, The importance of the mother and the family in the early Rudolf Steiner also discusses eugenic and hygienic occultism years of the child; the unreadiness of the child for formal that will develop among various peoples of the Earth in education until his eighth or ninth year; the inhibitory ef­ various ways. fects of early intellectual training on growth; the rela­

18 tionship of disease in later life to the lack of real love and Blankenburg (chairman of the Department of Psychiatry, proper education in childhood—they are all here! Bremen) draws attention to the difference between “It is amazing,” Karl Schaefer says in his summing up, “method-centered” and “problem-centered” research, where “to what extent these findings have been overlooked, by­ “know-how” —the elaboration of technical skills and drugs — passed or deliberately ignored by educational planners and takes precedence over “knowing what,” or rather “knowing legislators”; adding, with an irony reminiscent of Rudolf to what” purpose disease contributes in the total bio­ Steiner himself, “These conclusions should be obvious to a graphical picture of the human being. person with common sense. But it is a characteristic of our But these are merely snippets. They almost do injustice time that it takes a very large amount of research to state to the reputation of the contributors and the detail they the obvious!” have brought together. But no more is possible in a review. That is the second impact this book makes: The detailed The book must be read and re-read to appreciate its con­ scientific vindication of what we’ve really known all along, tribution to establishing the new image of man. the “obvious.” —Alan Howard, Vancouver Mothers, for instance, says a pediatrician from the Uni­ versity of Miami, Uwe Stave, should not pay so much at­ tention to all these how-to-do-it books in bringing up their children. Their natural mother love and maternal common GROWING POINT. The Story of the Foundation sense are still the best contribution to healthy childhood. He of The Christian Community by Alfred Heidenreich. particularly deprecates the exaggerated cult of sterility in Second edition 1979, published by Floris Books, Scot­ everything that comes into contact with the baby. It inhibits land. Distributed in the U.S. by St. George Book Ser­ that human contact and warmth between mother and vice, Spring Valley, New York; 128 pages; $18.95. child which are far more important. R.S. and D.N. Moore (from the Hewitt Research Center This timely reprinting of the original text, published in in Michigan) give details on the Integrated Maturity Level 1965, has a foreword by Michael Tapp, Lenker of the Chris­ of children, as a basis for when they should enter school, tian Community in England. He expanded the first edition placing it between the ages of eight and ten. (Doesn’t Rudolf by including over 60 photographs, updating the historical Steiner also say somewhere that, ideally, a child shouldn’t material, and appending an index and a brief chronology. start formal learning until about nine?) They refer to the un­ Beginning with his personal background, Alfred Hei­ fortunate effect Benjamin Bloom’s discovery, that half of a denreich gives a picture of the founding priests of the Chris­ seventeen-year-old’s intelligence is already there at age tian Community. He relates how they came to ask Rudolf four, has had in stressing early education. “Twenty minutes Steiner for guidance in founding a movement for religious a day playing with his mother,” they say, “does a pre-school­ renewal, and describes the work with Rudolf Steiner and er as much good as three hours in a classroom.” the way in which the renewed Sacraments were explained. F.A. Kipp (of Stuttgart, Germany) differentiates be­ He notes that although Rudolf Steiner did not himself tween function, the experience of growing and learning, and establish a new religion, he gave the benefit of his insight to structure; and writes about the length of time it takes the the earnest students, and after the foundation of the Chris­ human being to grow. Function really precedes and de­ tian Community he attended no religious ceremony—bap­ termines structure in the human being; not the other way tism, marriage, or funeral—unless it was conducted by a , as it is with animals, where structure is already priest of the Christian Community. mature enough at birth for what they have to do. There is a description of how the “young” Anthropo­ H. Mathiolius and C. Schuh (of the Research Institute of sophical Society welcomed the “newborn” Christian Com­ the League of Waldorf Schools) confirm what Kipp says in a munity, in some cases so warmly that the danger of suffoca­ comparative study of Waldorf students and those from tion of the one by the other was possible. Also, because public schools. Menarche, the onset of puberty in girls, for there was the risk that anthroposophists might simply sub­ instance, is a good half year later in Waldorf students. merge themselves in the Christian Community and neglect Gradual growth in the human being is the essential precon­ the study of spiritual science, Rudolf Steiner felt compelled dition for his higher development. to remind them that anthroposophists should have no need B. Lievegoed (of the Pedagogical Institute) for religious renewal. In later remarks, he explained that describes the various phases of human life from birth to one might paraphrase his statements as: “Rejoice in the death, drawing particular attention to the crisis at the be­ daughter, but don’t forget the mother.” ginning of the forties, when spiritual growth should take From the first communities established in the German­ over from biological and soul growth. speaking countries, the movement spread to areas culturally The last section of the book concentrates more ex­ linked with Germany, such as Czechoslovakia, the Nether­ clusively on disease and treatment. W. Jacob (professor in lands, and Scandinavia. The big leap was in carrying the the Department of Pathology, Heidelberg) draws con­ movement to England and other English-speaking countries. cerned attention to the positivistic attitude which is almost No longer would the German literature and the German­ universally taken today towards disease—and, unfortunate­ speaking priests be of help. Alfred Heidenreich took on ly, the patient. C.B. Bahnson (director of Behavioral Sci­ himself this task, and gives an account of how the Christian ences, Philadelphia) describes the connection of family and Community grew, first in England and later in the United social relationships in the causes and healing of disease. W. States and Canada.

19 “The time was fulfilled for the new growing point to official church doctrine outlawed personal —first­ break out on the ancient tree of Christianity. And if we were hand experience of the spirit. But scholars of the history of only faithful and carried on with single purpose, the defects religion —as well as charismatics, it may be observed—are of our nature and our personal equipment would be doomed to misconstrue crucial aspects of events recorded in mended.” With these words, Alfred Heidenreich acknow­ the and other early texts just because they ledges the weaknesses that beset us all, but also the faith miss that aspect the authors here illumine. that growth need not be hindered by weakness. We can see The art of the catacombs illustrates the adage, “A pic­ in this account of the growing point which is the Christian ture is worth a thousand words”: murals and Community, that in the process of bringing religious adorning the underground burial chambers are messages renewal to others, the founding priests brought it also to from the first participants of Christian communal life. themselves. “These first Christian communities possessed a spiritual For those of us who have felt connected with, or ap­ secret which was lost in later times and the loss of which preciative of, the work of the Christian Community, this changed the character of Christianity. They united, personal book is an opportunity to deepen and renew our ac­ mysticism with sacramental communion." (From Heiden- quaintance with the people and places involved in its reich’s introduction.) That unity the pictures portray. growth. So rather than accept the so-called historical approach —Philip E. Bond, Spring Valley, N.Y. to catacomb images as mere illustrations of Bible stories or the symbolical seeing them as allegories of religious dogma, the authors substantiate the view that they are a graphic witness to actual firsthand spiritual experiences. The validi­ THE CATACOMBS—Pictures from the Life of Early ty of these experiences is affirmed by the authors as link in Christianity by Emil Bock and Robert Goebel. Edited the unbroken continuity between Christianity and its pre­ and enlarged for English publication by Alfred Heiden­ figuring in pagan and Old Testament through the reich. The Christian Community Press, 1962. 130 pages, mystic’s initiation. Thus the illustrations and text of this 68 illustrations, 14 in color, $12.25. (Distributed by St. book, by showing what unites rather than what separates, George Book Service, Spring Valley, New York.) hold a key to secrets of evolution urgently needed in our time. The authors were among the founding priests of the At a time when books and articles on texts and politics Christian Community. They selected rarely reproduced il­ of early Christianity proliferate, this well-sustained volume lustrations, accompanying them with clear, comprehensive stands out. Even the New York Review of Books recently explanatory notes. The chapters on the historical religious printed in its highbrow pages four excerpts from Elaine background are exceedingly readable. The clear, simple yet Pagels’ new book The Gnostic Gospels, probing newly dis­ evocative style is especially suited to the unique quality of covered writings of the first centuries after Golgotha when early Christian initiation depicted in the catacombs. — Susan and Florin Lowndes, Suffern, New York

20 MEMBERSHIP

CHARLOTTE PARKER CELEBRATES once a week (they had no cars in those years) in order to HER 90th BIRTHDAY have an extra eurythmy lesson. Arvia MacKaye (who later became Arvia Ege) also was included. This group later took part in The First Public Eurythmy Performance in Amer­ This February 24th marks a very special day—the 90th ica, a Vesper performance at St. Mark’s in the Bowery! The birthday of Charlotte Parker, one of the first members of program included “EVOE.” the Anthroposophical Society in America. I first met this gracious lady at 318 West 56th Street in In 1924 she went to England, with Louise Bybee and New York City, where the Threefold Group had a meeting Ralph Courtney, to be present at Torquay for Rudolf room. Little did I think at this first meeting what a sig­ Steiner’s lectures. She spoke with Rudolf Steiner and he ad­ nificant part she would play in my destiny. mitted her to the First Class. How fortunate that she had As a young student, Charlotte received very high learned German at an early age and thus was able to read marks and studied Greek for several years while in high Steiner in the original. She was also present in Dornach in school. She and her brother were sent to a boarding school 1928 for the opening of the second Goetheanum. [Image:photographofCharlotteParker] in Germany to learn German. As a teenager she travelled a great deal with her family: to Europe, to the Far East, and around the world. Charlotte Parker first heard about Anthroposophy in . In 1917 she went abroad to join the American Fund for French Wounded and worked in their Paris office. There, Louise Bybee (whose sister was married to Charlotte’s un­ cle) was the first person to tell her about Rudolf Steiner and his work. After the war, in the spring of 1919, Charlotte returned to her home in Boston. She studied interior decorating at the Boston Museum of Fine Arts. During that time she designed a stage set which was declared to be the finest set ever designed there. A few years later she came to New York to attend the Art Students League, where she studied with Robert Henri. At that time the St. Mark’s Group had weekly meetings in a studio in Carnegie Hall and Charlotte attended for a while. Then Louise Bybee and Ralph Courtney took an apartment on 56th Street and rented rooms to friends and members. Charlotte was spending the summer in Vermont with her family when she received a letter from Mr. Courtney, telling her about the apartment and asking if she would be in­ terested in a large room. She was! When she returned to the city in the fall, a group was When it seemed right for the Threefold Group to ex­ forming around Mr. Courtney—the Threefold Common­ pand its activities, the Farm in Spring Valley was purchased and conferences were held every summer, beautifully wealth Group—and Charlotte was one of the seven charter members. From then on all her forces were directed to the managed by Charlotte Parker. When she built her own studying and spreading of spiritual science. She met every home, the Orchard House, her training as an interior challenge in a positive way. When the group decided to have decorator had full play. Her exquisite taste was evident in their evening meal together, Charlotte Parker, who had every detail. never cooked in her life, bravely studied cooking and took on At the end of the Second World War, when it became the task of chief cook. (Gladys Hahn told me Charlotte held a possible to send parcels to our stricken members in Europe, cookbook in one hand and a large spoon in the other!) Thus the basement of Charlotte’s home became a veritable de­ were planted the first seeds of what later became the flour­ partment store. Warm underwear, dresses, suits, shoes, ishing Threefold Restaurant on West 56th Street, which she coats—in all sizes and shapes— as well as canned goods, successfully managed for many years. One of the activities dried fruits, jams, honey, powdered milk, peanut butter — the Group participated in was eurythmy. Lucy Neuscheller the list could go on and on—all purchased by Charlotte and had a class in town and another one in Orange, New Jersey. packed and mailed with the help of a few members of the Charlotte, Louise, and Gladys made their way to Orange group. When my husband and I visited the Stuttgart

21 Waldorf School in the fifties, some of the teachers were still White Studio, the Main House was enlarged, the Riviera wearing clothes from Charlotte! House was built. She started a studio for Dick Kroth which, For many years, before her sight began to fail, it was enlarged, has become the eurythmy building. And eventual­ her custom to spend a part of every morning, directly after ly, the Threefold Auditorium was built with the fine hall and breakfast, reading Rudolf Steiner in the original German. near-perfect acoustics. Her many books have now become part of the library at the She has been like a fairy godmother, over the years, to Threefold Auditorium. dozens and dozens of people. How many students she has She has a remarkable ability to look to the future—to helped to finish their training! She takes joy in helping make plans and carry them through. I’ve worked with her on others —her good deeds are accomplished quietly and with­ conferences where this characteristic has come out strongly. out fanfare. And I’ve found that when a conference or festival was finish­ And so, dear Charlotte, with love and admiration we ed, Charlotte was already planning the next event. What salute you! would the overall subject be? Which lecturers should be in­ — Bettina Kroth, Spring Valley, N.Y. vited? How can we arouse a greater interest in the work of Rudolf Steiner? How inspire people to read and study? In the early days it was the same story with the ex­ The photograph of Miss Parker was taken by Howard Mehrtens two pansion of the buildings: the old barn was changed into the months before her 90th birthday.

N E W MEMBERS:

Joan Rieders John Rizzo Stann L. Whipple Transferred from Hawaii Chicago, IL Fair Oaks, CA

Wanda Klein Lee D. Stevens Deborah M. Whipple Transferred from Great Britain Chicago, IL Fair Oaks, CA

James R. Dogger Catrina Cardwell Juli F. Schwartz Silver Spring, MD Glenmoore, PA Ashland, OR

Barbara de Prospero John H. Moore Phyllis H. Skalier Malvern, PA Toledo, OH Phoenixville, PA

Don C. Marquiss Hannelore Ruggeri Jeanette Filger Forest Row, England Kingston, NY Los Angeles, CA

Francine J. Marquiss Lois Smith Rosalie A. Sadler Forest Row, England Copake, N Y Stevens, PA

Gregory Smith Paul G. Haygood Mark Chudzik Wilton, NH Southfield, MI Spring Valley, NY

Helen C. Pyke George V. Rose Marianne Baudhuin Richmond, VT Garden City, NY Canton, MI

Sharon Berube Bjorg E. Hoystad Thomas G. Baudhuin Hudson, N H Spring Valley, NY Canton, MI

Bill Camp Catherine Creeger Michael J. Judge Monroe, WA Glenmoore, PA College Park, MD

Betty J.E. Gardner Silver Spring, MD

22 REPORTS

THE MICHAELMAS CONFERENCE FOR ACTIVE significant themes: the Watch. This was a regular patrol MEMBERS, September 24-30, 1979, Dornach with guard dogs set up by Guenther Wachsmuth to watch over the heap of ashes which the First Goetheanum had become after its burning on New Year’s Eve of 1922/23. At From September 24 to 30, 1979, a worldwide assembly the same time this was a period of intense study of the of representative active members was convened at the etheric world. Forces for new development are gained from Goetheanum in Dornach. The task was to discuss the goals ruins — whether these are of buildings or social structures. and methods for work during the 21 years lying ahead of us The “spiritual Goetheanum” which arose one year later as toward the end of the century. The invitations began: the archetype of the Christmas Foundation Meeting can What speaks to human out of the present stand beside the destructive aspects of our time and allow world situation, out of our times, shows that humanity healing and the generation of new spiritual forces for the faces decisions of great moment affecting its further future. We must take these therapeutic, etheric forces destined path. Omens good and bad point more and seriously and learn to work with them constructively; we more clearly to the end of the century and the coming must set up a kind of spiritual "Watch.” millennium. The more necessary does it become for The fact that the splits and conflicts which have oc­ members of Rudolf Steiner’s Anthroposophical So­ curred in our Society over the last 55 years did not leave on­ ciety to heed what he called the mighty cosmic-earthly ly a broken body but, for the most part, healed again, is uni­ summons addressed to them and working through their que among spiritual societies. karmic relationships. This summons resounds through­ Real freedom exists when we consciously accept and out the 20th century and reaches its culmination in take up the karmic burdens and debts of our own past, when the greatest possible expansion of Anthroposophy as we learn and develop further from our difficulties. Our So­ the century comes to its close. ciety is a path to new initiation mysteries. Are not our dif­ As one entered the great hall of the Goetheanum, took ferences and conflicts a process which occurs to bring about one’s seat among some 1,000 anthroposophical friends from a higher unity? We preserve our pupilhood not by vain re­ places as distant as , Australia and Brazil, and gazed grets and wishes that the past had been different, but rather down on the impressively decorated stage and podium, one by accepting the necessary difficulties and errors of our could well feel oneself to be a participant at a 20th century path and carrying them forward into the future. As long as form of the old medieval Church Councils. As speaker after this remains a process of self-overcoming, it is right. speaker came forward to address the assembly, one realized This does not mean we must hold back all criticism, but very clearly that Anthroposophy has become a worldwide rather that we must transform it to a higher level — not just movement (though the lack of representatives from the East with sympathy and kindliness, but with the insight which and Eastern Europe was definitely felt). grows from listening to another without judging, trying to Every person who attended will have unique impres­ understand the other person as an evolving being with a par­ sions of the character and value of the conference to convey, ticular destiny. We need each other, we need otherness to and I encourage all members to actively ask those who at­ help wake ourselves up to our own potential. Conflict en­ tended to share in detail their reactions and notes, so that kindles consciousness. A growing expansion of our move­ the many-faceted impulse of this event can work out more ment will not hold together through centralization, the diversely into the activities of our movement. I will here way of the outer culture, but through individualization, summarize, rearrange, and report those things said here and through cultivating and loving our differences. Not uni­ there, often over several days, on recurring themes which I formity or standardization, but differences enable us to consider to have been the key issues and content of the Mi­ wake up and unite in the spirit. As a Society, the pain and chaelmas Conference. rigors of 50 years of divisions have made us milder and If one tried to listen behind and between what was said, wiser, have developed a sensitivity and tenderness toward one felt an impulse working to “take stock” and seriously each other. In this way very different streams can learn to assess the present position and resources of our Society, to, cooperate to accomplish something none could achieve sing­ as it were, flex our collective muscles and begin to feel what ly- strength we carry toward the “greatest possible expansion” These same principles must apply in the relation of of our Society at the. century’s turning. To prepare for this anthroposophists to the “outside world.” To even have to outward expansion, there was an effort to consolidate our speak of an “outside world” indicates a danger of insularity movement by attempting to heal whatever current splits and secular attitudes which make it difficult for us to listen and conflicts still exist among us and to deepen and to and impart our experiences to others. Rather than at­ strengthen the Society’s esoteric core in the School for tempting to retreat into our own activities, to protect and Spiritual Science and the working Society archetype of the “make space” for anthroposophical interests, we must self­ 1923 Christmas Foundation Meeting. lessly identify ourselves with the problems and needs of The Conference opened with a powerful image which others in the world. By testing our too often half-digested somehow captures for me one of the Conference’s most on the stage of the real world we find the way to br­

23 ing anthroposophy to that world. By our transformed lives educational institutions, but they have the will to create a and characters we arouse the real interest of others. By Society which will be in accord with the future needs of identifying totally with the problems of others we find space those now being born. in today’s world for anthroposophy. This is beginning to Today’s youth show an increased perception for their work with etheric laws socially, the plant relates itself to fellow human beings and a warm heart interest for others. the periphery, to the whole cosmos, and thus grows into its They look not for educational situations where a teacher own space as well. gives the substance and the student passively receives it, Our own work as one on a spiritual path will prevent but rather where there is a kind of developmental com­ the inner substance of anthroposophy from being diluted in munity in which the two go through processes together. this process. The success of those fighting on the anthro­ There is a will to find community techniques based on the posophical “front lines” is anchored in the quiet meditative fundamental social law of Rudolf Steiner, which leads to a work of other members. Rudolf Steiner once remarked (to new sort of “group-soul” where a group of individuals con­ ) that the aura of a town appears different if sciously work to form a vessel for a higher being to enter in. even one person in it is meditating. Such inner work creates We need to create strict forms for ourselves if we want to be an etheric background out of which outer phenomena can under the influence of beings of our choice. Yet this new arise. The need for understanding and working with etheric community impulse and a will to carry in common our weak­ laws such as rhythmic repetition with development, etheric nesses can show us one way to meet the grave challenges of countermovements, etc. within our Society was stressed by our time for action now, despite our lack of preparedness several speakers. and the mere seed-form of our Society. This is a task requir­ The center of such esoteric work in our Society must be ing the commitment and cooperation of all generations, par­ the School for Spiritual Science. Spiritual research carried ticularly those in the middle years, who too often lose them­ on there really involves using higher organs of perception. selves in their work, finding now time for the Society, which But we must ask whether or not we have the right climate in then grows poorer and less vital for lacking the gifts of our movement to speak more openly of spiritual exper­ middle-age life experience. iences. The School as envisioned by Rudolf Steiner is only a I have been able to repeat here only a small fraction of fragment now. But does what Rudolf Steiner created have the wealth of contributions offered by many speakers. The sufficient seed-power in it to carry its own development fur­ course of the Conference showed our still too weak capa­ ther when worked on by individuals? The School is organiz­ cities for selfless listening, and spiritual conversing, but the ed into Sections around the center of the Class. But it is not flowing of its healing, non-judgmental mood, wise counsel, the Section that creates, but the human beings who create, and brotherly intentions out into our movement will achieve after they have gone through an esoteric deepening. The much indeed toward calling forth the forces required to School exists to esoterically deepen the work of those active meet the challenges of the next 21 years. in a particular field, but it is the Society, not the School, — David Adams, Spring Valley, N.Y. which goes out into the world through practical activities. An important work in every field today involves un­ doing the damage resulting when necessary ideas for our The editor would welcome additional reports to be publish­ time are caught and twisted by the wrong spirits. We must ed in the next issue. The following American members at­ reconstitute these truths so they can come to the service of tended the Dornach Conference: Michael. Practice of the Six Supplementary Exercises strengthens thinking and balances the soul-life. Conscious, David Adams Detlef Hardorp Miha Pogacnik perceptive practice of , of true Goethean observa­ Daisy Aldan Peter C. Heitzeberg Rene Querido tion, and study of our biography (which can put us in contact John Alexandra Diethart Jaenig John Root sen. with our angel) school our perception for living thinking and Richard Anderman Hartmut von Jeetze Mary Rubach the etheric realm. Through such active efforts on our part Dietrich V. Asten Dorothea von Jeetze Hermann Rubach we can rise to meet the helping forces waiting for us in the Preston Barker Ernst Katz Renate Sachs ether world. These include the activity of Michael (who can Henry Barnes Katherine Katz Virginia Sease only be active in the physical world through human beings Scott Boxold Richard Lewis Giorgio I. Spadaro offering themselves), the Christ, the transformed etheric Thomas Brayman William Lindeman Karl E. Schaefer body of Christian Rosenkreutz, and the still active being of Charlene Breedlove Manfred G. Maier Paul Scharff Rudolf Steiner (who can still be met spiritually as a teacher). Theophil Buergin Janet McGavin Ann Scharff Young people incarnating since World War II carry Jenny Calm Peter Menaker William F. Scherer subconscious pre-birth experiences of many of these etheric Rudolf Cantz Gisela O’Neil Sherry Schwartz realities. Particularly, they are rushing into incarnation Eleanor Hill Edwards Kari van Oordt Peter Stebbing with a longing for Christ, and may have Christ experiences Herbert Fill Traute Page Joanna Van Vliet they cannot interpret. These intuitive capacities need to be Siegfried Finser Ekkehard Piening Theodore Van Vliet developed and schooled through a Goetheanistic phenom­ W erner Glas Norman Vogel enology, for they are subject to many temptations. These Samuel Glaze Colin Young youth, who appear to show a loosening of the etheric body in its connection with the physical body, cannot fully affirm what they seek in the present forms of the Society or its

24 IN THE WEST chemical path,” said Querido, “which is not one of inner purification but one by which the seeker weds himself to the world of nature and in this way comes gradually to sense the How are the serious students of anthroposophy each Hierarchies that are active in the natural phenomena.” able to finance the two to six years of intensive study In addition to the daily lectures by Rene Querido, there necessary to become anthroposophic doctors, teachers, was a daily drama workshop in which everyone participated. farmers and artists? This was conducted by Merlyn Querido, who had chosen a Who will take an active interest in the financial needs of most appropriate subject for her workshop: Goethe’s “The these students? Green Snake and the Beautiful Lily.” Working from a Where can individual initiatives find support for special dramatic adaptation of the Maerchen, she led the group to anthroposophical projects such as youth conferences, an understanding of its content by having each person act Waldorf school publications, sabbatical studies, and the like? the various roles of snake, will-o-the-wisp, fair Lily, king, old Waldorf Education in the West is a charitable founda­ man, etc., until through words and movements, through tion established in 1969 to address these and other related thinking, feeling and willing, each had brought Goethe’s questions stemming from the growth of the Waldorf school ideas to life within himself. movement and of the general anthroposophical work in Another high point was an approach to the alchemy of America. the senses by way of art. This aspect of the seminar was con­ Ten years of service to these needs have passed with ducted by Theodore Mahle who divided his daily activity in­ each year of the Foundation’s life marked by an increase in to two parts. During the first period a famed Rembrandt, the requests received for financial assistance. The growth of “The Polish Rider,” was the focus of study as all worked to the anthroposophical movement is clearly reflected in these penetrate the structure and content of the masterpiece. appeals. Each year the Foundation contributes to the train­ Such concentration day after day revealed how little we or­ ing expenses of as many as forty students and has in the dinarily see of what we look at and how quickly the sense of past supported a variety of anthroposophical events, sight will respond to demands made upon it — especially publications and institutions. The grant allocations for 1979 when a group is involved in the effort —to see more, and still totaled $30,000, with requests received by the Foundation more. exceeding $150,000 for 1980. The of individual color-wheels with water col­ In order to be more responsive to these ever-increasing ors occupied the second period. Regular sessions of this needs, the directors of Waldorf Education in the West have gradually brought an enhanced sense of the life working in initiated a development program which is seeking new colors as revealed in the activity occurring when they en­ resources. The Foundation will also begin to budget a por­ countered one another. tion of its available funds for low-interest or interest-free And no one attending the seminar will forget how loans. The directors of the Foundation are prepared to assist Angela Staecker aroused the will forces early every morn­ individuals or institutions in the administration of bequests, ing with an hour or more of Loheland gymnastics that gave gifts, or low-interest loans to the benefit of Waldorf educa­ several of the twelve senses an opportunity to extend their tion and the anthroposophical movement. The directors of activities considerably more than had been their custom. the Foundation are: Franklin Kane, Ralph Herrera, Held in a clearing among the trees, except when it rained, Siegfried Finser, Michael Colby and Manning Goodwin. the exercises stimulated a special rapport with surrounding For further information please write Waldorf Educa­ nature. tion in the West, Harlemville, Ghent, N.Y. 12075. — Michael Colby As a finale to seminar activities each day, James Langbecker led a discussion that put the various sessions in­ to relationships with one another. There was one other event, intended to serve as a break in the routine, whose significance for the seminar was SEMINAR AT WOODLAND VALLEY RANCH IN not foreseen. Yet, like a magic mirror, it has reflected back COLORADO, August 11-19, 1979 far more than had apparently gone into it—rafting on the Arkansas River.

Thirty-five persons participated in the eight days of So well-planned and so nicely articulated were the events that took place last August at Woodland Valley various scheduled activities that even the impromptu Ranch, high in the Rocky Mountains of Colorado. The events achieved unexpected relationships within the total seminar focused on the “Alchemy of Sense Perception —A experience. Rosicrucian Path.” Also, there is that aspect of the natural world that so In his introductory talk Rene Querido, principal speak­ often goes without due recognition when one is deep in re­ er of the event, pointed out that when Christian Rosen- flection about interactions of body, soul and spirit. I refer to kreutz and his brotherhood initiated the age of the con­ the meals at Woodland Valley —meals nutritious, delicious sciousness soul, one of the teachings was that man must and various that sprang with such abundance, regularity learn to read the Book of Nature, that consciousness of the and invention from the culinary imagination and technical knowledge of the spirit had to be sought within the physical skills of Ann Langbecker. sensory world. “Christian Rosenkreutz initiated the al­ —from a report by Chris Magee, Chicago

25 ANTHROPOSPHICAL WORK AT THREEFOLD Waldorf Teacher Training—has been offered and plans AND ENVIRONS IN SPRING VALLEY, N.Y. have been made to expand this activity. Drama Work—over many years the Mystery Dramas of Rudolf Steiner have been studied and produced. “The Por­ When reviewing the extensive amount of anthropo­ tal of Initiation” will be presented in its entirety at Easter sophical and related work in Spring Valley, N.Y. at Michael­ 1980 at Threefold and at other locations. A fine performance mas, a time for inner awakening, harvest and thanksgiving, of “Midsummer Night’s Dream” was produced for the we can not only focus on the fruiting and seed-forming pro­ teachers’ conference this summer and the Oberufer plays cess in nature, but also on the cultivation and fruition of are presented at Christmas time. spiritually-oriented activities in this area. Seeds for the Anthroposophic Therapeutic and Hygiene Association anthroposophical endeavors of the Threefold Community —as an official group of the Society conducts meetings and were sown here over fifty years ago and in February 1980 conferences at the Rudolf Steiner Fellowship Foundation. we will celebrate the 90th birthday of Charlotte Parker, one North American Eurythmy Association—also an of­ of its original founders. ficial Society Group is based at Threefold. Whereas the purchase of almost all property is ear­ Christoph Linder Fellowship Committee—provides gifts marked for a particular purpose, such as for a school, a head­ at festival times to older anthroposophists in care facilities as quarters building, care facilities for the aged or handi­ well as aid in meeting medical expenses where needed. capped, the land now comprising the Threefold Community was left free of any preconceived designation for a specific Michael Lending Library—a reasonably complete use. It was rather dedicated in general to fostering the prin­ library of over one thousand volumes of Rudolf Steiner’s ciples of the threefold social order and of various other an­ work both in English and German is maintained and fea­ throposophical endeavors. Over the years in this area from tures many books no longer in print as well as a large col­ seeds planted in the earliest time of Anthroposophy in lection of typed manuscripts never published. America has steadily grown a loosely knit community of the Bio-Dynamic Work—vegetable and herb gardens are most diverse order comprising manifold functions, activities cared for according to indications given by Rudolf Steiner; B-D starter is manufactured and distributed from and facilities, some of which include: here. The Spring Valley Chapter of the Bio-Dynamic Farm­ ing and Association conducts monthly meetings First Class of the School for Spiritual Science—month­ on the premises. ly meetings are conducted with First Class readers. Needs of the Older Person—the Rudolf Steiner Fel­ Threefold Group Work—readings every Thursday, lowship Foundation, mainly under the initiative of Paul and readings or lectures on Sundays as well as monthly meet­ Ann Scharff, has grown to a point where it now embraces ings. two doctors, about 50 members, 30 co-workers, and 15 Study Groups—including artistic work, advanced children. The Fellowship activities, housed in anthropo­ anthroposophical study, bible study, astronomy; religious sophically designed buildings, also include much volunteer service preparation, Green Meadow School parents, work by many friends within and outside of the community. mystery drama. School for Handicapped Children—as an adjunct of the Anthroposophical Conferences—an anthroposophical above a school for these children has been started. conference has been conducted for 47 consecutive summers Student Center and Guest House—provides meals and as well as art and youth conferences and agricultural, bio­ rooms for students and summer guests who can also enjoy a dynamic workshops. natural spring-fed swimming pool. Festival Celebration—comprises an increasingly im­ Computerized Data Processing Center—has been in­ portant feature of the community life at Threefold. Mi­ stalled to facilitate the administrative work of the com­ chaelmas this year involved a three-day celebration as a munity dealing with financial matters, billing, maintenance result of a well attended festival planning group which is projects, cost analysis and mailing lists. It has also been con­ now turning its attention toward Christmas and Easter. ceived as a pilot project for application in other Waldorf Educational Activities—include a Foundation Year for schools and for use by high school students in solving prac­ Anthroposophy under the auspices of the Threefold Center tical problems. for Adult Education which also includes a Eurythmy School Housing and Apartm ents—axe made available for as indicated below; the Green Meadow School, an integrated students, teachers, and community members. facility with some 300 students and 30 teachers spanning Food Cooperative — provides bio-dynamic and kindergarten and preschool through the 12th grade—all organically grown food for members. housed in modern anthroposophically designed buildings; Public Activities—feature a monthly program of lec­ the Easter conference of the North American Waldorf tures by leading Society members as well as eurythmy per­ Students Association; the summer conference of the North formances and offerings for the public in the areas of American Waldorf Teachers Association as reported upon eurythmy, modeling, painting, drama and speech work. in the last issue. —operates a pharmacy, produces a number of Eurythmy School— offers in its own building a four- its own products and conducts a wholesale and mail order year training certified by Dornach, including 40 students business. taught by seven artists — resident teachers and internation­ Anthroposophic Press—continuously offers new pub­ ally prominent visiting eurythmists. lications, maintains a retail store and ships books

26 throughout the country and the world on the basis of mail We were especially fortunate to have Carl Stegmann orders. open the conference with a lecture on Michael that in its Mercury Press—as an integral part of the Fellowship power and directness was appropriate for this special Mi­ Community, prints those works of Rudolf Steiner and his chaelmas. students which deal with anthroposophically-extended Rene Querido gave the members an impressive account therapy and hygiene. of the Michaelmas Conference in Dornach. It was inter­ Threefold Decor Toys—the increasing production and spersed with anecdotes on the many nationalities and how mail order business provides employment for students and they spoke and acted at the Conference of the Thousand. others. Certain items have recently been selected for sale in But also the earnestness of the members came through. A the Metropolitan Museum of Art gift store. deep connection with other anthroposophists was felt when —a firm headed by Walter Leicht, re­ the struggles, feelings, and thoughts which had penetrated sponsible for the design of the Green Meadow School and one’s self over the past years were mirrored in what they Fellowship Foundation buildings, designs other schools, strove to bring forward at the Dornach Conference. Grate­ churches, cooperatives as well as other buildings. fulness towards Michael arises for this feeling of unity yet Houses and Property—adjacent to the community have freedom of spirit. been purchased by those interested in participating in the The public part of our conference closed with short ad­ work here. dresses by Franklin Kane and Rene Querido on the meaning of Michaelmas. The audience was invited to join in a Mi­ The foregoing is a truly impressive listing of the ac­ chaelmas song and recited together the Gaelic poem tivities and facilities in and around the Threefold Com­ “Michael Militant.” munity and, because of the foresight of its original founders, One truly felt that Michael was watching for initiatives there is adequate physical and spiritual space for continued towards the spirit from mankind, and that he must have per­ expansion and growth. This area is like a life enhancing ceived at least a flicker of light from far out in the West this oasis in the desert of our modern “culture.” An evolving and Michaelmas. enlivening impulse is at work here, radiating its increasing —from a report by Diane Rumage light and warmth into the environment and I feel privileged and grateful to be a part of this total anthroposophically- oriented endeavor. — Howard Mehrtens, Spring Valley, N.Y. MICHAELMAS FESTIVAL FOR CHILDREN AND ADULTS, San Francisco 1979

MICHAELMAS FESTIVAL IN FAIR OAKS/ Over the spring and summer of this year a small group SACRAMENTO 1979 of members in the San Francisco Bay area met on several oc­ casions to discuss the question: how shall we celebrate Michaelmas in this special year of 1979? The fruits of will offered this Michaelmas by the Sac­ The question was raised, is it in keeping with the char­ ramento Area Community were in one sense planted this acter of the being of Michael to form this festival only out of past winter-spring at the Western Regional Members Con­ presentations of music, drama, speech or eurythmy? What is ference. There the suggestion was made of truly celebrating “left behind” by a festival of this kind? It certainly leaves an the 100th anniversary of Michael’s regency this fall with a imprint in the etheric sphere, in the memories of those who play or pageant including possibly eurythmy. Michael were present. But does a Michael festival need to go one Ridenour, a student at Rudolf Steiner College, was duly in­ step further, and leave also a physical imprint on the Earth? spired and wrote for us a pageant play with songs called We read in one of Rudolf Steiner’s notebooks that “The Shining Blade.” Including the four eurythmists “Michael looks, not for the intention, but for the result,” for directed by Ilse Kimball, some 45 people participated. the deed. What then would be an appropriate deed, one hav­ Teachers, students, parents, children, and plain ordinary ing a physical as well as a spiritual result, and how must it folk gave of their time and talents to sing songs composed by be performed to be able to constitute the central part of a Patrick Wakeford-Evans and to mount a rousing production festival? The “result” must surely have meaning and pur­ in which 12 cosmic knights fended off 12 dragon tenders. pose, and must therefore be produced with skill and in­ Merlyn Querido directed this community undertaking in telligence. And if it is to be achieved as part of a festival, the which one of the more moving scenes showed the four eu­ actions necessary to produce it must be performed ar­ rythmists on stage above the knights who formed a circle tistically—perhaps, even sacramentally. It appears, below them. As the circle turned and each knight came for­ therefore, that the deed we are searching for must incor­ ward, he spoke out of the forces of his sign while on stage porate important elements not only of art, but of religion the eurythmists moved through the gestures for each sign of and science as well. the zodiac. The Grange Hall was beautifully decorated and So much for the lofty aims. How were they realized in filled to capacity. As the actors sang the final “Hail Saint the actual deed? Michael, Hail,” there was already talk of seeing it again next The festival took place on the afternoon of Saturday, year. September 29th in the room of the new San Francisco

27 Waldorf Kindergarten, which had first opened its doors only refurbishments that have been made of the Institute three weeks previously. The festival was given by a few of quarters. the members for the children, their parents and friends as Since a meeting of the midwest membership a year ago well as for the rest of the local membership. in Chicago, a Steering Committee had been forming a pro­ After a short introduction concerning the being of St. posal for the creation of an administrative organization for Michael and the singing of “Unconquered Hero of the Skies” the Midwest Region. At the conference, after much discus­ there was a group speech recitation of that part of the Kale­ sion and confronting of troublesome questions, the member­ vala which describes the Birth of Iron and also how at the ship accepted by a great majority the essence of the pro­ very beginning it is spoiled and degraded by the evil hornet, posal as it had been formulated by the Steering Committee. a kind of dragon figure, who injects his poison into it. As a This proposal includes three basic elements: an admini­ consequence, iron and steel can be made to serve evil ends, strative Council of three to five; a Search Committee to find as well as the good purposes for which they were originally members willing and able to serve on the Council; and the intended. recommendations in writing by members of those they feel Following this recitation the company was invited out­ are qualified to serve on the Council. The Steering Com­ side into the play yard to form a large circle around a work mittee has been dissolved, and the Search Committee will table. Reposing on this table were several pieces of red­ dissolve as soon as a Council is found. wood, previously shaped, drilled and sanded. There were The inauguration of the new home of the Waldorf In­ also nails, a hammer, containers of gravel and earth, a stitute was in many ways the central aspect of the con­ watering can and a small flowering hibiscus tree. With the ference. Henry Barnes recalled the transformation at the guidance of two of the members, who held the wood in place, 1923 Christmas Conference of the relationship of the Society the rest of the company was invited to step forward in turn as the “mother” with the anthroposophic institutions as and to participate in “the redemption of iron” by driving in a “daughters” into a new relationship between the mother nail. The blows of the hammer were preceded by words such and the daughters as co-workers. Ralph Marinelli painted a as “The hammer swings, the steel rings” and other more or picture of the forces that had been acting at the genesis of less apt sayings, some previously prepared, some spoken out the Institute and that continue to work within it. Hans of the inspiration of the moment. When all the nails were Gebert placed the work of the Institute within the historical driven home, a planter had emerged, having something of a context of academia, and spoke to the question of how it is star form. possible through an anthroposophical path to revitalize The aid of all the children was now enlisted to make a academic work. Werner Glas characterized the impulse of bed of earth and stone in the planter, to place the tree in it, the Institute in contrasting the use of knowledge as a means pack its roots with earth and water it. A story about St. to power with the use of knowledge as a means to compas­ Michael followed and the festival was concluded with the sionate and loving service. Then he asked Hagen Biesantz verse “O Man, thou moldest it to thy service,” another song for an expression of the relationship of the Institute with the and, of course, refreshments. School of Spiritual Science. Mr. Biesantz came forward and At last report the hibiscus was doing well and putting spoke somewhat in the following way: that from his out several new blossoms. knowledge of the students of the Institute, his experience of —Peter J. Clemm, Novato, Calif. the Institute, and from the history of the Institute he felt that the prerequisites of the step forward had been met; and, provided that the Institute continues as in the past with integrity, reverence and humility, that the spiritual world THE MIDWEST MEMBERS CONFERENCE, will bless the Institute as we were asking. SOUTHFIELD, MICH. November 9-11, 1979 The next morning Hagen Biesantz gave a lecture of the same title as the conference theme in which he char­ acterized the Michael impulse and the quality of freedom “The Michael Mysteries and Rudolf Steiner in Our that it bears. He began by speaking of the difficulties to be Times” was the theme of a conference of members in the encountered in speaking publicly of spiritual matters, and of midwest. Many experienced this conference as a very spe­ the role that architecture could play in making the human cial one, and it is not easy to express in words what lived in soul accessible to spiritual ideas. The loss of the first the events of the three days. Three occurrences stand out: Goetheanum, he recalled Rudolf Steiner as having said, was the rebirth of the administrative organization of the Mid­ that the experience of the building was no longer available west Region; the inauguration ceremony of the Waldorf to Western man. He went on to the question of esoteric Institute of Mercy College; and the contribution on the last leadership, recalling again Rudolf Steiner’s words that here morning of Hagen Biesantz. his only task was to bring pupils onto their spiritual paths. It The conference was set on the campus of Duns Scotus must be an individual matter whether the disappearance of Seminary which houses the new quarters of the Waldorf In­ the physical presence of Rudolf Steiner alters our rela­ stitute. Special thanks are due to the students of the In­ tionship to him as a teacher; and confronting us today is the stitute who performed many services including catering, question, will we be attentive to what is to be received out of transportation, and preparation of dormitory rooms for the higher worlds? guests. These students did much to give this conference its In closing we would like to remember a limerick given special atmosphere, which was heightened by the thoughtful by Werner Glas at the Waldorf Institute inauguration

28 ceremony: of the bereaved family and how they can be helped through There was a young man who said “Though the painful stages of grief and loss. It seems that I know what I know, , in a second talk, tackled the difficult task of What I would like to see trying to build a bridge between modern scientific thinking Is the “I” that knows me and the near-death experiences so widely publicized. Davy When I know that I know that I know.” led a fascinated audience through the thought-processes of — Edward Schuldt, Chicago the scientist and behaviorist who declare that consciousness is a product of the brain. He then asked the question: How can people have out-of-the-body experiences, seeing them­ selves lying on the operating table, hearing every word that THE GATES OF DEATH: A WREKIN TRUST OPEN is spoken in the room? Describing then the inner activity CONFERENCE AT THE HAYES CONFERENCE that can be experienced in waking in the morning, in observ­ CENTER, SWANWICK, DERBYSHIRE, ENGLAND, ing one’s own inner feelings and thoughts; that which is the October 19-21,1979 observer of dreams, memories and aware of itself—the “I.” Perhaps this “I” would be capable of such sense-free ex­ periences. In a very delicate way he pointed also to the re­ The Wrekin Trust —“a charitable foundation concerned lationship between the “I” and the “Being of Light” that is with the adult education of the spirit” —was founded in 1971 experienced by a dying person, asking about love and by Sir George Trevelyan, a fine English gentleman, former wisdom acquired in the life just lived. professor of history at Cambridge University, Shakespeare Paul Beard, president of the College for Psychic Studies scholar and lover of poetry who, now in his eighties, lives in London, gave an account of modern investigations into and breathes anthroposophy but also keeps an open mind the after-life experience that described “the world beyond” toward other spiritual movements in East and West. in terms quite familiar to anthroposophists and further The conference was announced as “an opportunity for reaching than communications one usually connects with people who are involved in the same study or discipline to seances. meet others who are approaching it from a different view­ Lama Sogyal Rinpoche of Tibet, who has founded a point.” This was achieved on a high level of excellence by in­ meditation center in London, gave an introduction into the viting seven internationally known experts as speakers who “Tibetan Book of the Dead,” an ancient guide to prayer and not only gave their own views but, with the exception of one, meditation that prepares the soul for a safe passage into stayed around for a final panel discussion and question-and- spiritual existence. Fascinating glimpses were possible into answer period. the ancient wisdom of Tibet and its pre-occupation with The audience of over 500 consisted mostly of people in­ death as the “crown of life.” It was awe-inspiring to become volved in working with the dying, or interested in the aware of the refinement and high spiritual development of hospice movement, besides those who regularly attend con­ the Tibetan Buddhist teachers. ferences of the Wrekin Trust. Elisabeth Kuebler-Ross would have been the seventh Sir George Trevelyan set the framework with inspiring speaker; she has perhaps become the most famous of the images of the nature of man, the mysteries of life and death pioneers for a death with dignity. Unfortunately, illness pre­ from the spiritual scientific point of view. vented her from attending. The account of her personal ex­ John Davy, assistant principal of Emerson College, periences with the dying as well as her strong in life England, likened the situation of modern society to that of after death gained out of her work certainly would have the Initiates of ancient times who were laid into a grave and been another strong evidence of the desire in our time to experienced a sort of death, transcending physical death in­ look beyond physical death. to the experience of the light-filled spiritual world. Our Sunday morning provided a choice to participate either whole culture, Davy said, has been laid into the tomb of our in Christian or Buddhist meditation. I attended the materialistic thinking, and thousands of people, while on life- Anglican service and was deeply touched by the young preserving equipment, are having inner experiences that priest’s speaking of the words of the Easter Gospel out of transcend death. deep faith in their reality and truth. Derek Doyle, medical director of St. Columba’s Hospice After the panel discussion and the closing speech by Sir in Edinburgh, pioneer in the training of young medical George Trevelyan, rich in poetry and inspiring thoughts, students in caring for terminal cancer patients, gave a com­ one felt truly uplifted and richer for the experience. prehensive and moving picture of the fast growing Hospice In summing up, the question arises: Was this con­ Movement, arising from the impulse to give special atten­ ference helpful in opening up communication between repre­ tion to the needs of the dying, especially cancer patients. sentatives of orthodox medicine and psychiatry and those Hospices are institutions trying to create a home-like at­ who believe in the reality of a spiritual world? mosphere, staffed by professionals and many volunteers, My feeling is that there exists a great area of common who offer relief of pain, emotional and spiritual comfort to ground already, and it speaks out of the attitude showing the patient as well as to the family, and give the same help through the speeches: reverence for the mystery of death; to those who prefer to spend their last days at home. awareness of the inner growth experienced by the dying and Colin Murray Parkes, psychiatrist and author of the those who care for them, in the face of this mystery. The book Bereavement, offered his wisdom and understanding need for love and courage in all who are involved in hospice

29 work; the recognition that a good death is, in Murray Science in Grades 6-8 Parkes’ words, “an awesome experience for the family, the Recreation and Games peace unforgettable.” Nursery and Kindergarten While these attitudes stem from the feeling-life and Language Teaching could be shared by all who were listening, we also had the Religion Lessons chance to follow John Davy’s subtle lead toward a thinking- The day concluded with another plenum in which the understanding of “the little spark in us,” the Ego. schools discussed having a similar meeting each year. Without its existence, its eternal nature, there would In the evening gave an open talk en­ be no meaning in the exalted feelings surrounding death. titled “The Challenge of Today’s Child.” For those who listened the door to understanding was The conference was stimulating and permeated by a open. feeling of warmth. There was no charge to the participants — Magdalene Jaeckel, Dearborn Heights, Michigan as housing was arranged through the homes of faculty and parents of Pine Hill. A donations basket more than covered all expenses for food. — David Mitchell, Wilton Center, N.H. NORTHEASTERN WALDORF SCHOOLS CONFERENCE, November 10, 1979

FLASHES FROM THE PAST—1926 The crisp autumn air of New Hampshire and Pine Hill Waldorf School were the setting for the first Northeastern Waldorf Schools Conference. Teachers attended from: Pine In 1926, that is some 43 years ago, an event took place Hill, High Mowing, the Great Barrington Waldorf School, that may be of interest to some of the younger members and the Hawthorne Valley Waldorf School, the Belmont Waldorf the readers of this Newsletter. School, as well as representatives from two new initiatives: Although it now seems to be the custom that the Christ­ the Tolmpte Gubben School of Nelson, New Hampshire and mas Play usually performed at the Christian Community, the Meadowbrook School of Rhode Island. In all there were the Waldorf schools, and at various centers of anthropo­ 77 participants. sophical activity, is the Oberufer Shepherds’ Play, this was The hope of the meeting was to open communications not always so. between the schools and to provide the possibility for At four public performances and at one performance for mutual help in the trying times that are before us. members of the Anthroposophical Society, the presentation Francis Edmunds opened the conference with a deep was of the Coventry “Corpus Christi” Play under the direc­ and penetrating talk, “The Task of Waldorf Teachers at the tion of Lucy van der Pals Neuscheller. Following a brief de­ Close of the Century,” that set the theme for the day. scription of the action of the play, an article in the March 6, Following refreshments, we all divided into smaller 1927 issue of The Anthroposophical Movement, published in groups to discuss topics related to the practical and spiritual Great Britain, went on: working of a Waldorf School. The discussion groups and “One could feel how a purifying stream was poured out, leading questions were: as it were, into the giant city of New York. The actors were Finances: Tuition assistance, salaries, budgeting and plan­ greeted with warm applause and there were loud demands ning, and new and innovative ideas for money management. for a repetition. Frau Neuscheller, with her beautiful Development and Fund Raising: Starting a development rendering of the role of Mary, succeeded in bringing in the program, communications, increasing enrollment, and public inspiration of Dornach — and in securing a harmonious per­ relations. formance of the whole play. Parent Organization: How are parents organized in each “Mr. Henry Zay was the Joseph; Miss Arvia MacKaye school? Parent-faculty relationships, special tasks of parents the Angel Gabriel; Herr Neuscheller, Mr. Wannamaker and and financial support. Mr. Ralph Courtney were the Shepherds, and the part of Human Relationships and Colleagueship: What is the social Isaiah was undertaken by Miss K. Warren.” task of a Waldorf teacher? How can we deal with personality Many of the names may be unfamiliar to one or another differences? of the younger members, in which case judicious will Faculty-Run Schools: How does administration work? What be well rewarded. is the role of the board? How does a College of Teachers —Nathan Melniker, Spring Valley, N.Y. work? The morning concluded with a plenum in which each group shared with everyone the highlights of their dis­ cussion. A REPLY TO ALAN HOWARD After a hearty lunch small groups were again formed to (Letter to the Editor, Autumn ’79) explore through conversation and experience the following: The Teaching of the Arts: art, music, eurythmy, and singing. There are no secret branches or secret inner groups in the The Significance of Will-Activities: handwork, woodwork, Anthroposophical Society. The Circle (or Kreis) of people in­ movement exercises, form drawing, and note-book art. dicated in Alan Howard’s letter does indeed exist and has

30 members in many lands. Most but by no means all of them are course, is all regular meditative work undertaken within the An­ also members of our Society and many like myself are in addi­ throposophical Society itself. We owe immeasurable gratitude tion members of the First Class of the School for Spiritual to countless souls whom we do not know personally that they Science, but there is no connection whatever between Class faithfully carry out this inner work every day. and Circle or between Society and Circle. The Circle was Because of the need for protection from publicity and also begun through a response by Rudolf Steiner in 1922 to a re­ of an initially unaided quest requirement in the individual quest from a group of young anthroposophists. An insight into seeker which the nature of the Circle demands, it is this may be gained from reading Dr. Lehr’s recent book, understandable that distortions of the truth can arise. (In some Gelebte Erwartung. places on the European Continent recently there germinated The work of the Circle is wholly meditative and selfless. the gross untruth that the Circle was the Second Class of the People whose hearts yearn to serve Michael in the Circle’s par­ School for Spiritual Science.) But it is quite terrible when such ticular way (there are, of course, many other ways) will meet distortions put people off from joining our Anthroposophical others who are already members of it and ask how and if they Society or even cause them to leave it. May I ask everyone to may join. There is no other way of joining; indeed the Circle help in countering such dangers. If this is done, Alan Howard’s has no organisation or leaders and plays no advisory role letter will prove to have been a very helpful one. either within or without the Anthroposophical Society. It would be a completely false idea to imagine that anyone not a It is perhaps unnecessary to add that other fantasies like Circle member is a sort of second class anthroposophical the delineation of the “four times twelve members” are also citizen. The Circle’s work in meditative life may be recognised untrue. Neither could they be true of work rightly associated as a valuable service to the spiritual life of the Earth. So too, of with the name of Rudolf Steiner. —A British Member

NOTES

ANNOUNCEMENT of Conference for Members of RUDOLF STEINER SEMINARS ANNOUNCE: the First Class of the School of Spiritual Science, An Introduction to Waldorf Education August 15-24, 1980: February 2, 1980 — 9:00 A.M. to 5:30 P.M. This conference, similar in its aims to the Pinckney-Ann Waldorf School Arbor Conference, 1979 (see Newsletter, Autumn 1979), of­ 380 Concord Avenue fers the opportunity to participate in a brief recapitulation Belmont, Massachusetts of last year’s work, followed by class lessons ten through nineteen, daily conversation meetings pertaining to the Health, Nutrition, and Education for the Future First Class, music and eurythmy. Responsibility for the February 22 and 23, 1980 esoteric work will be shared by Michael Wilson from First Unitarian Church Geary Boulevard and Franklin Street England and Ernst Katz from Ann Arbor. The daily music contribution will be by Miha Pogacnik, violin, Ann Arbor, San Francisco and Margaret Chambers, cembalo, Wilton, N.H. Eurythmy Ruth Buck, J. Herbert Fill, Heidi Haffner, Rene Querido, Veronica Reif will be led by Anje Ghaznavi from Detroit. The conference will take place in the Ann Arbor, Michigan area. Capacity is Medicine, Mental Health, and Nutrition Based on limited to 35 persons, with space allotted on a first-come Spiritual Science basis. For information and registration details, please con­ February 29 and March 1, 1980 tact: Miha and Judith Pogacnik, 2550 Esch, Ann Arbor, MI Fair Oaks, California 48104, phone (313) 973-0381. Ruth Buck, J. Herbert Fill, Rene Querido, Veronica Reif, * James Robb

31 The New Frontiers of Consciousness in Science, Art, Mailing address: c/o Mrs. Dorothy Blakey, and Religion 1200 E. Singer Circle, #56 May 9, 10, 11, 1980 Milwaukee, Wis. 53212 Henry Chauncy Conference Center * Princeton, New Jersey Fees for the weekend (includes room, board, lectures, workshops, performances, and recreational facilities): Although the CHRISTOPH LINDER FELLOWSHIP COM­ double accommodations —$155.00 MITTEE had to announce some time ago that the Anthro­ single accommodations —$185.00 posophical Society in America—for legal reasons — could no Those registering by March 15 may take a 10% discount longer shelter us under its tax-exempt wings, the C.L.F.C. is Lecturers —Dietrich V. Asten, Hagen Biesantz, J. Herbert still active. Fill, Siegfried Finser Faithful friends are keeping us in mind with contribu­ tions, and our frugal administration of the fund enables us to * answer calls for help. Such help has branched out in various directions, from MIDWEST ECONOMIC GROUP: After a year’s prepara­ medical bills to sudden financial emergencies. We are still tion the Midwest Economic Group was formally founded on located at the Threefold Farm, Spring Valley, N.Y. 10977. October 6, 1979 at the center of “The Anthroposophical For the Committee: Joseph Wetzl, Treasurer. Society, Rudolf Steiner Group in Chicago.”

The purposes of the group are: * --to find ways and means of raising funds for the sup­ port of anthroposophical work in the Midwest Region, - to study Rudolf Steiner’s triform, and in particular, his CONCERNING THE INSERT: This reprint (insert of Autumn 1975 issue of the Newsletter) is a response to the many requests we have indications for a healthy economic life, received for additional copies. The translation, lists of antonyms, - to educate the members on the findings of this re­ and accompanying text are by George O’Neil. The handlettering search. was done by Peter Stebbing. — ed.

Gisela O’Neil, Editor Final Dates for Receiving Copy: Ilse Gruenberg, Editorial Assistance March 1— Spring Issue Florin Lowndes, Layout June 1 — Summer Issue Philip Raiten, Typesetting September 1 — Autumn Issue December 1 — Winter Issue

All communications should be addressed to the Editor, c/o Anthroposophical Society in America, 211 Madison Avenue, New York, N.Y. 10016. Copyright and all other reserved by the Council of the Anthroposophical Society in America. Responsibility for the contents of the articles attaches only to the writers.

32 [Note:insidebackcoverblank]

The Virtues of TheVirtues the Month

Autumn The Antonyms Sept 21st Contentedness becomes Equanimity Dissatisfaction Zufriedenheit wird zur Gelassenheit Complaint Oct 21st Patience becomes Insight Hurry Geduld wird zur Einsicht Loss of Temper Nov 21st Control of Speech becomes Feeling for Truth Talkativeness Kontrolle der Sprache wird zum Wahrheitsempfinden Gossip M n tcr Dec 21st Courage becomes the Power to Redeem (Tran sform) Timidity M ut wird zur Erlöserkraft Anxiety Jan 21st Reticence becomes Meditative Strength Comment Verschwiegenheit wird z ur meditativen Kraft Criticism Fe 6 2 1st Magnanimity becomes Cove Petty 0 ross miitigk eit wird ju r Liebe Narrow S p r in g

M ar 21st Dedication becomes Power to Give N o Concern Devotion wird zur Opferkraft Spring Fever A p r 21st Inner Balance becomes Progress Externals take over Gl eichgewicht wird zum Fortschritt Too busy M a y 21st E ndurance becomes Faithfulness Loss of Grip Ausdauer wird zur Treue Giving up Summer June 21st Selflessness leads to Catharsis Self-absorption Selbstlosigkeit führt zur Katharsis W illful

July 21st Compassion leads to Freedom (Spiritual Activity) Heartless M itleid führt zur Freiheit Insensitive A u g 2 1st Courtesy becomes Tactfulness of Heart Inconsiderate Höflichkeit wird z um Herz enstakt Careless

Although originating in earlier traditions, this formu­ through the cycle of the year, the uncanny appropriateness lation of the Virtues is attributed to Rudolf Steiner. They of each to its season becomes a happy discovery.—Were have been published in collections of Verse and Aphorisms one to name the opposite of each initial attribute, it would in German. be found that something inherent in the time of year calls To be observed here especially is the polarity of this forth. Deliberately opposing these natural tendencies each transformation. —We practice an outward moral awakens forces of self-mastery.—As the inner qualities attribute. This in time becomes an innate soul quality, an become established, the student experiences a certain inner disposition. And for those who have lived with them liberation.

*

A source for further study of the Virtues: The Virtues: Contemplations by H. Witzenmann. Translated from the German by Daisy Aldan.