Karl König 1962 in New York

KKA09-Communities.indd 2 6/2/2011 10:37:55 AM Communities for Tomorrow

Edited by Richard Steel

Floris Books

KKA09-Communities.indd 3 6/2/2011 10:37:55 AM Karl König Archive, Vol. 9 Subject: The Camphill movement

Karl König’s collected works are issued by the Karl König Archive, Aberdeen in co-operation with the Ita Wegman Institute for Basic Research into Anthroposophy, Arlesheim

First published in German in 2010 under the title Gemeinschaftsbuldung im Lichte Michaels by Verlag am Goetheanum First published in English by Floris Books in 2011

The original German text of Sergei Prokofieff’s lecture, ‘The Nathan Soul’s Task for Humanity’ was edited by Ute Fischer, and translated by Marguerite and Douglas Miller. Peter Selg’s ‘The Destiny of Karl König’ and Bodo von Plato’s ‘Karl König and the Spirit of our Time’ were translated by Helen Lubin.

British Library CIP Data available

ISBN 978-086315-810-0

Printed in Great Britain by CPI Antony Rowe, Chippenham

KKA09-Communities.indd 4 6/2/2011 10:37:55 AM Contents

Foreword by Cornelius Pietzner 9

The Meeting of Traditional and New Impulses in Community by Virginia Sease 11

Community Building as Practice through the ‘I’ by Penelope Roberts-Baring 16

The Nathan Soul’s Task for Humanity by Sergei O. Prokofieff 23

The Destiny of Karl König by Peter Selg 51

Karl König and the Spirit of our Time by Bodo von Plato 66

Social Formation and Community Building for Tomorrow by Cornelius Pietzner 77

Clarity, Heartfelt Knowledge and Willing the Future: An Introduction to Carlo Pietzner’s Kaspar Hauser Play by Richard Steel 87

KKA09-Communities.indd 5 6/2/2011 10:37:55 AM And from the Night, Kaspar by Carlo Pietzner 94

The Mysteries of the Will: An Introduction to the Michaelmas Play by Richard Steel 129

A Play for Michaelmas by Karl König 136

Notes 149 Bibliography 153 Index 155

KKA09-Communities.indd 6 6/2/2011 10:37:55 AM A state and society that see themselves as ends in themselves must strive to have command over the individual, however this domination may look; whether it is abso- lutist, constitutional or republican. If the state no longer were to see itself as an end in itself but as an instrument, then it would no longer assert its principle of domination. It would organize itself so that each individual obtained his optimal validity. Its ideal would be non-governance. It would be a community that expected nothing for itself but everything for the individual. The main sociological law, Rudolf Steiner, 18981

If people today could come to a decision in a digni- fied way to initiate a Michaelmas Festival at the end of September, it would be a deed of great significance. For this courage would be needed, not only to discuss the outer organization of social life, but to do something that would reconnect the earth with the heavens. And because then the spirit world would be included again in earthly proceedings, thus something would take place amongst human beings that would be a mighty impulse for the continuation of our civilization and of our whole life. Rudolf Steiner2

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For the Michaelmas Conference 2009, the Executive Council at the Goetheanum elected to host a conference with the theme Community Building in the light of Michael together with the Camphill community. Over the last seven years the Executive Council met annually with members of the Focus Group of Camphill to examine and discuss the esoteric background and present situation of both the Camphill community and the General Anthroposophical Society. The conference and its theme represented a further deep- ening of this common work, and a decision to turn to an area of central significance not only for the General Anthroposophical Society and Camphill, but increasingly for all those wishing to engage and connect themselves with a deeper understanding of community building today. It was the aim of this Michaelmas conference to examine aspects of community building from an anthroposophical orientation and in relation to the work of Camphill and its underlying spiritual impulses, formulated to a large extent by Karl König, and place these in the context of the spirit of our age. This small volume makes available the lectures held during the conference which address specific aspects of community building, focus on Dr König as a pioneer of the Camphill community and its attempt to create community in settings all over the world, and turn to some of the spiritual streams that work directly into community life, both per se and in specific regard to Camphill. Further, we include two plays that were performed during the conference, And

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from the Night, concerning Kaspar Hauser by Carlo Pietzner, and the Michaelmas Play written by Dr König. The latter points to central aspects of the development of a new and growing individual relationship to the mystery wisdom hitherto exclusively held in the temples while the former play depicts the rediscovery and con- firmation of life tasks and moral orientation of a group of younger colleagues against the background of one of the most remarkable human destinies in Europe in the last two hundred years. The human being consolidates and expresses identity through individual initiative and work. The initiatives and activity that we unfold not only form a script intimately connected to our individual biography and destiny, but do so in a context that invariably will include and affect other people, either directly or indirectly. Unfolding such activity in conscious relationship with others draws us into a community nexus that activates human and spiritual forces as a help and source of strength and affirmation. It requires both insight and recognition of several spiritual operating principles so to speak, that reflect hidden but powerful and challenging laws. Indeed, recognition of these principles and spiritual attributes deepens and vitalizes the difficult but increasingly necessary inner dimension of building community. Rudolf Steiner has offered diverse, profound and lasting insights into this subtle but core aspect of social life. Camphill, with over seventy years attempting to create a living community alchemy drawn from different aspects contained within anthroposophy and combined with a clear and compelling social mission, offers important complementary experiences to any serious discussion of community building in the light of Michael. This volume is an expression of both empirical research and work in progress, and in this sense is a modest contribution to the community building initiatives of so many individuals and groups worldwide actively seeking to weave meaningful individual striving into the larger fabric of social life.

Cornelius Pietzner Dornach, 2010

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Virginia Sease

We may be aware of the situation that all development begins from a point, and then will spread out into manifoldness. We think even of the very first moment in the development of a human being in the mother’s organism which also develops from a point. When we look back into previous ages, from time imme- morial, the principle of the point was the principle in which people lived. The point was the commonality, the sameness, the experience of the cohesiveness of community such as the fam- ily, the nation, the race, the folk and the language into which the individual was born. This gave security to people in ancient times. The inner soul stability depended on this cohesiveness of commonality. This is also an incredible force in humanity today. We know that when we encounter a person who is radically different from ourselves that we have to make a transfer from our soul-level of understanding which would be adequate for somebody similar to ourselves, to an engagement of our I-nature. And this transfer from a soul response to the possibility of an ego or an I response

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belongs very much to the entire human situation of today as we are living under the aegis of the great time spirit, Michael. Nevertheless, the shackles of the Gabrielic Age still cling to us especially in regard to community. There is, however, a specific law connected with this transfer from one guiding great spiritual being over into the next period of development for humanity. When we think that the leadership of an archangel continues usually for about three to four hundred years, we must also reckon with the fact that the previous age projects into the next age and exerts an influence. The Gabrielic age extended from 1510 to 1879, according to Rudolf Steiner, but it still exerted an influence for about a hundred years until approximately 1979. During this time, in the civilized world, we see the development of science and also significant geographic discoveries. But simul- taneously in a very inner sphere, the beginning of the development of an internal organ within the brain commenced, which with its development eventually will allow us to understand and to see the riddles and the mysteries connected with karma. That is something which is in the future, but its germinal moment began in the Gabrielic age. Then we will understand the great differences between human beings. When we reflect further about the situation in which we are today from the point of view of community, then we realize, thanks to Rudolf Steiner, that also Michael changed in his configuration regarding his task. At the time of the Mystery of Golgotha, Michael became fully the countenance of the Christ- being. Thus the sun — the Christ-being — who shines on everyone can also stream through Michael. So today we have a situation of cosmopolitanism, or pictorially speaking the sun shining forth from Michael and from the Christ-being throughout all of humanity regardless of what people may think they know or believe. This proves to be an increased possibility for human awareness. We notice, however, that this cosmopolitan quality of the Michael Age manifests, first of all, in a rather distorted, dis-

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figured appearance. That often happens with qualities which will become significant in the future; they appear initially in a distorted manner. So surely today, we have cosmopolitanism, but it is more related to the necessities of different peoples and nations who still feel themselves bound together in their national configuration, in their religious adherence, and so on, but seek broader contact with the world in regard to the natural resources of the earth, such as oil, grains and so forth. People feel very pro- tective of all that belongs to the physical side of life. This repre- sents the carry-over still from the past, and yet already, although it is not yet a free deed, more and more people realize and have expressed the fact that humanity has qualities which belong to every human being. The ideal of one earth for all people lives sig- nificantly stronger than it did even a half a century ago. I mention this because sometimes we feel rather discouraged perhaps that we may not be making progress in this Michaelic age; however, the seeds of progress are there, and the question will be whether they will be able to develop into fruition within the next decade or even the next century. That possibility will depend very much on whether free deeds can be accomplished not just from groups of people but first of all from each individual. This will be the starting point, that is the single point, and it is just as necessary in society that this single point provides the starting-off point as it is with the development of the human being within the body of the mother. A single point which can expand rests on the same law as does a single human being who enters into responsibility for community and for cosmopolitanism. It will depend on a purposeful initiative of each human being which will be ignited and will be enhanced through human awareness. Community is the basic manner of being able to realize such a goal. I will call this the awakening out of purposeful directed initiative to the separate unique individual and the will to unite the individual uniqueness of one human being with another in a community of life not fettered by the ties of the Gabriel Age and transcending the distortions of the present time.

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In the meeting of traditional and new impulses in any sphere — not only in community building — there exist great polarities in regard to expression: radical annihilation of the old (revolution) and transformation (metamorphosis). The strange aspect of revolution is that it can be in some cases very productive. But, if we do look at revolutions from the twentieth century within great national, racial or religious contexts, and we have many examples, big and small, the remarkable thing is that often in just one generation or so the old ways, the old limitations, the old prejudices begin to creep back into the successors in the following generation. We see this especially in the return of certain forms of totalitarianism. It is different with transformation, which is a longer but safer path because the beginning step for transformation is to recognize the necessity to link on, to connect with what was formed positively before, and then from that point to proceed forward. One could think perhaps that is not so interesting or exciting, but all of us know that a coat which is totally worn-out, threadbare and has many holes in it is much better on a cold day than no coat at all. So the connecting-on to the old can be helpful as long as one is inwardly prepared to discard what is obsolete and what has already fulfilled its purpose. The supreme example of willingness and ability at the right moment to discard that which had fulfilled its purpose meets us when we have before our souls the mighty reality of the Christ- being on the cross. He prayed to the Father that he would be able to go through the last moments before discarding his very holy vessel in which he had lived, so that at the right time his spirit would be able to transcend, would be able to resurrect, signifying the victory over his cosmic and earthly destiny. This may serve as the ultimate principle of transformation: recognizing the right moment and thereby fulfilling the great purpose of individuality and humanity as well as cosmic progression. In regard to community today, to our possibility of a cohesiveness with our fellow human beings, there are special words

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which Rudolf Steiner spoke, and many of you know these words. I feel that they could be for us during these next days, something which we could carry in our souls. We have people here from various walks of life, from many different professions. Most came completely independently, but other people are here only because very good and caring friends brought them here, wanted them to be part of this important meeting. So we may think of the words which Rudolf Steiner brought which will conclude this short presentation. Rudolf Steiner tells us how an underlying new impulse will enliven our experience of community with other human beings today. [Christ] said: ‘Inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me.’ The Christ will not stop revealing himself to human beings to the end of earthly time. And this is what he is saying today to those people willing to hear him: In whatever the least of your brethren thinks, you must recognize that I am thinking in him, and that I am feeling with both of you when you bring the other’s thoughts into relation with your own, and take a social interest in what is taking place in the other person’s soul. Whatever you find when you discover the opinion or world outlook of one of the least of your brethren, you are seeking me. This is how the Christ is speaking to our life of thought now, for since the beginning of the the twentieth century he has been revealing himself to human beings in a new way.1

This conference may afford us the possibility to live into these words of the Christ-being for our time.

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Penelope Roberts-Baring

Why do we celebrate Michaelmas with the theme of community building? Why do the hearts of so many who call themselves anthroposophists resound to the ideal of community? We have heard from Rudolf Steiner that we have been united in a super- sensible school around Michael, with Michael as our teacher. With this in mind we can be full of joy and expectation when we first encounter other anthroposophists, feeling that we should ‘know them,’ that they are our karmic group. But how do we make this connection real on the earthly plane? There are blocks. Language is a block. Age differences can be a block in some cases. There is also the simple fact that we are attracted to some people with whom we engage and embark on life-projects whilst others go in different directions with other groups. We are faced with the fact that in the Anthroposophical Society, although Michael inspires us all and in that sense we belong together, there are dif- ficulties in experiencing community. On the one hand we have a lingering memory of community with Michael; on the other we can be frustrated, finding it very hard to achieve. Before birth we were in a spiritual condition interpenetrated with other beings. We experienced union with others. Hence

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youth comes to earth expecting community. Youth carries a certain hope, certain innocence with it. It is only with experience and time that another kind of understanding emerges and we realize that this ideal of community, this effort at community is actually a path. Ultimately this path can be terrifying. Even when standing face to face with one other human being we may experience a kind of inner dying: a fear that they may really see us, a shame that we won’t be good enough or even anger when they oppose us. It is not easy to meet ‘from I to I’ in freedom and with equanimity. We can be confronted with everything that is not yet pure in us. Many who have tried to work with others in a Society branch meeting, a teachers’ college or a community like Camphill have met this struggle. It can be summarized very simply: Community depends on learning to love the other. It is a matter of the heart. To achieve community truly, the heart has to open to the other and to do this purely the heart must break open. The heart has to struggle. The heart has to meet its shadow. The heart has to acknowledge its egoism. Then this heart becomes an offering. This is community building as practice through the I. What is the ‘I’? In India the holiest sound is Om (Aum). What does this mean? These ancient sounds, Aum or Om mean: the I that has been, that now is and that is to come, in other words the eternally becoming I. The I or ego is not yet fully there. It is becoming. This has to do with community. Standing in the Great Hall of the Goetheanum or sitting in a particular seat, we can experience being at a crossing point between heaven and earth. More than that, we are a meeting point between past and future, between elemental spirits and the hierarchies, between Ahriman and Lucifer, between life before and birth and life after death, the temple of man and the goddess Natura. All of this is inscribed in the pillars, on the ceiling, in the coloured windows. Standing in the Great Hall we are within our universal humanity, made visible around us. We can become aware of all the deeds and activities of beings, which have offered

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themselves for our human evolution. We are the outcome of all these offerings and sacrifices throughout cosmic history. Within this building we are surrounded with this. Each of us in our single humanity fits within it, now and always. But we are not alone. There are others standing in front and behind, to the left and to the right. What about them? In our present time we have what Rudolf Steiner called the baby within us: our I, our Ich. It is our youngest part, as yet only beginning to establish itself within us. Because of that very young condition this I is sometimes not so wise. Sometimes it becomes insecure and confused and tries to create security by pulling things to it. These can be as mundane as chocolate or as compelling as another person or a job. This is all true and correct because we do feel related to those things. They lead us to our unfolding destiny. They pull us forward into activities in life and inscribe us into the earth. However, when we move forward into our destiny, the trouble begins. It is very hard to forge one’s destiny without doing harm to others, consciously or mostly unconsciously. It is impossible to avoid. Even if we try we can fall into the trap of taking oneself too seriously, under the illusion that we can be perfect. Peter Roth, a founder of Camphill and a priest of the Christian Community, once spoke about sacrifice. He said that the most important deed in relation to Michael was to make an offering of one’s destiny. One could learn to step aside from one’s destiny, take hold of it in such a way as to make it a tool for what is needed in the world. If my temperament is a burden to others, then it is my responsibility to transform it. If I run into problems with somebody and think I am in the right and they are wrong, the important thing is not who is right and who is wrong. The important thing is: where can I place myself to balance that situation? What do I need to change in myself? What can I offer to a situation to move it further for the greater good? One can learn to think: my life is a gift, not for me but for the world around

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me, for the needs of the earth. I am the administrator of this life and can direct it away from myself towards others. This idea of Peter Roth is very wise, but not very easy. It is an ideal that can become a practice. This is the practice of the I, of the ego. In Rudolf Steiner’s original sketches for the prototype of the Goetheanum he drew a series of pillars with inscriptions on them having to do with the evolution of humanity. The central pillar had on it the single word: Ich, ‘I.’ This is the present. The following pillar had inscribed on it two words: Vom Ich, ‘from the I.’ This is the next step. In our time we can only prepare for this future step of moving beyond self-centred consciousness towards selflessness, going from the I to the non-I, the other. We can do it by saying ‘yes’ to what the world brings. The world educates our infant I through its needs and demands, through what destiny brings. Every time we open ourselves to what comes, to whoever comes before us, we are ‘in the practice.’ This is a Michael practice. Someone stands before you disagreeing, making you uncom- fortable, challenging your equanimity. They do so because they belong to you, to your spiritual education. This person is your teacher in this moment. If we are awake, we will learn. Our I will recognize itself in this person. In such ways, slowly, very slowly the world becomes I and the ‘I’ can expand and become bigger and bigger. The ‘I’ can become world. That difficult person is not my enemy. He or she is my dearest companion on my path. This is what lies behind community. Community is hard. Community is a matter of the heart. Community can break our heart, must break our heart because when our heart is broken we can begin to step away from our single, separate point into world wholeness. We can take up this practice at any time. We see two people: one person, the other person and in between a space. In Japan there are meditation gardens. In fact they are not gardens, but spaces, often of raked sand between carefully placed rocks. A monk may sit for days at a time meditating until the space

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between, the non-rock space, becomes fill with reality. The same thing can happen when we see two or three people in relationship. It could be a mother with a baby or a teacher with a pupil. It could be two or more colleagues together, or Rembrandt’s painting of the father forgiving his son. If you look upon them in a contemplative way, they can become an imagination. They can achieve a certain archetypal imaginative reality. If we continue and maybe carry it afterwards it can grow further. We become sensitive to the fact that in that space between there was beingness or presence. There was a fulfilling from the spiritual side, which completes the picture we have seen. When this happens, if we open our inner hearing something can sound into us, something of the truth of that encounter which is purified, cleansed of whatever may have been a problem on the earthly plane. Through this lifting to the level of inspiration we begin to understand what could be learned from the moment. During sleep we are together, unburdened by the separateness of bodies. In awakening, after taking the encounter into the night we may experience something of a resolve in our will, an intui- tion informed by inner revelation. We know what we can do. We know how to work with that person or group, or what we could offer to them. Or perhaps we are moved to say a prayer. Something happens on the level of the moral free will as a result of an inner spiritual digestion process. Thus we can start to build a bridge to overcome the problems, the struggles and the heart- pains that we have to experience with our fellow human beings. If we do not have this heart-pain in our efforts to build community, it is possible that we are not in the right place. The school of life is too easy if there are no struggles, if there is no one to teach us how to grow and become more than we are. There is the story of an abbot who had to make a long journey away from his monastery. He chose as his companion the most troublesome, cantankerous, difficult member of that monastery to go along with him on his pilgrimage. When another monk asked him about his choice, the abbot replied: he is my practice. I

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need him. If we were to see our enemy in this way, imagine how that enemy would be lifted up and redeemed. In the practice of community one of the main things we have to do is to overcome ourselves. As anthroposophists or pupils of Christian Rosenkreutz we have been given a particular possibility through the Rose Cross meditation whereby we can slowly learn to change our soul constitution and allow all those things which are selfish and egoistic to die and become the ground, the growing place for the roses of the soul. This is our redemption towards the future. Rudolf Steiner gave another practice at the Christmas Foundation meeting of 1923. The Anthroposophical Society was refounded as a vehicle whereby the individually striving human being could grow towards community. The Christmas meeting took place one year after the original Goetheanum, with all that has been described as physical imprint of the cosmic evolution of man, had been taken up in flames. Rudolf Steiner was able to bring back the same essence, this condensation of humanity in the form of the Foundation Stone Meditation. Rudolf Steiner said that this meditation was planted as a seed into the human hearts of those present. I believe that Rudolf Steiner had full confidence that, if his colleagues (and that includes us now) were able to allow this living content to become their own inner substance, then they would be able to discover themselves consciously within that mighty body of cosmic humanity which the building had por- trayed. And in time they would be able to take that substance over the threshold into the spiritual world and let it become the future-bearing seed of true human community. Rudolf Steiner had another, personal practice. At certain times of the day his voice could be heard from within the woodwork shop loudly speaking the words of the Lord’s Prayer. ‘Thy kingdom come ...’ that is the kingdom we remember when we are young, where we lived in harmony with the beings of the spiritual world. This is the prayer for our humanity, still not achieved,

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seeking its way into us and onto earth. ‘Thy will be done ...’ this is the will which allows itself to be the tool for divine intentions. The essence of community is sacrifice. It is not the kind of sacrifice where we become a victim. It is the sacrifice where with all our will and all our confidence, with the whole spiritual world at our back, we say to the spirit, ‘thy will be done; make me a tool of thy will.’ Rudolf Steiner must have suffered. He knew that this was the purpose of the earth: that we learn to love, but only through the narrow gate of freedom. Therefore he prayed again and again, ‘Forgive us our trespasses.’ A child wants to be good. As adults we also want to be good for the most part. We usually identify ourselves with the hero of any novel we read. We have an inner ideal, but ever and again we fall short. Ideals can make us intolerant. We hurt others, and then get hurt in return. How can this be turned around? In a Society like ours where goodness is an ideal intention, the only hope is that we learn to forgive, that we learn to have compassion for the one who hurts us, who hurts the earth, who hurts society. The only way forward is to forgive. The Foundation Stone Meditation also ends with a prayer: That good may become What from our hearts we would found And from our heads direct With single purpose. It takes a huge amount of will to dismantle our lower I, to stop taking ourselves so seriously, to laugh at ourselves, to find ways to think with others. Together we can help each other to do the work, to try to forgive, to expand the ground of our care. Together we can continue to expect that community is possible. It is a practice that begins at every moment.

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Adam 25 König, Karl 51–64, 66–68, 70f, 76, Anders, Günther 67 87, 90, 129–32 Anthroposophical Society 55f, 59 Krishna 38f

Bath Kol 31f life processes, seven 30 Beuys, Joseph 134 Lindenberg, Christof-Andreas 132 Bhagavad Gita 37f Lord’s Prayer 21 Biafra 68f —, macrocosmic 32, 35–37 Bible Evening 60f Luther, Martin 93 Buddha, Gautama 33 Michael, Archangel 12, 16, 44, 79, Camphill 56f, 59, 64 83–85, 87f Carson, Rachel 69 Mystery Drama 40 Chymical Wedding 134 community 17, 21 Nathan soul 25–28, 30, 33, 35f, 38, cosmopolitanism 12 42–50, 61 Nicodemus 61 Elijah 31 empathy 84 Paul (apostle) 38–40, 61 ethers 26f Pietzner, Carlo 87–91 exile, experience of 70f, 73 Rauter, Ferdinand 132 Gabriel, Gabrielic age 12f Rosicrucianism 134 George, St 84 Roth, Peter 18f Goetheanum 17, 19, 21 Guardian, the 85 senses, twelve 29f

Hahn, Herbert 86 Steiner, Rudolf 21f, 59 Hauser, Kaspar 49, 56, 87, 89–91 Heydebrand, Caroline von 86 Theodora (in Mystery Plays) 40f Tree of Knowledge 25 Ich 19 Tree of Life 25–27

Jesus of Nazareth 30–35 Wassermann, Jakob 89, 91 —, baptism 29, 32 Wegman, Ita 51f, 89 —, twelve-year-old in Temple 28 Weihs, Anke 59, 71 —, two genealogies of 24 Zarathustra 24, 28, 33, 50 Kertész, Imre 70

KKA09-Communities.indd 155 6/2/2011 10:37:59 AM KKA09-Communities.indd 156 6/2/2011 10:37:59 AM Karl König’s collected works are being published in English by Floris Books, Edinburgh and in German by Verlag Freies Geistesleben, Stuttgart. They are issued by the Karl König Archive, Aberdeen in co-operation with the Ita Wegman Institute for Basic Research into Anthroposophy, Arlesheim. They seek to encompass the entire, wide-ranging literary estate of Karl König, including his books, essays, manuscripts, lectures, diaries, note- books, his extensive correspondence and his artistic works. The publications will fall into twelve subjects. The aim is to open up König’s work in a systematic way and make it accessible. This work is supported by many people in different countries.

Overview of Karl König Archive subjects Medicine and study of the human being Curative education and social therapy Psychology and education Agriculture and science Social questions The Camphill movement Christianity and the festivals Anthroposophy Spiritual development History and biographies Artistic and literary works Karl König’s biography

Karl König Archive Ita Wegman Institute for Basic Camphill House Research into Anthroposophy Milltimber Pfeffingerweg 1a Aberdeen AB13 0AN 4144 Arlesheim United Kingdom Switzerland www.karl-koenig-archive.net www.wegmaninstitut.ch [email protected] [email protected]

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