Journal for ANTHROPOSOPHY

NUMBER[Image: drawing"Seraphim"byDennisKlocek] 54 SPRING 1992 The soul'sThe questings are quickening. The will's deeds are waxing. A nd life 's fruits grow ripe.

I feel my destiny. My destiny finds me. I feel my star, My star finds me. I feel my goals, My goals fin d me.

My soul and the world are but one.

Life becomes brighter around me. Life becomes harder fo r me. Life becomes richer within me.

— Rudolf Steiner Truth-Wrought-Words

NUMBER 54 • SPRING 1992 ISSN-0021-8235

Front Cover Illustration: "Seraphim" by Dennis Klocek

EDITOR H ilm a r M o o re MANAGING EDITOR Clare M oore

The Journal for Anthroposophy is published twice a year by the Anthroposophical Society in America. Subscription is $12.00 per year (domestic); $15.00 per year (foreign). Manuscripts (double-spaced, typed), poetry, artwork, and advertising can be mailed to the editor. For information on sending manuscripts on disc, contact the editor. Back issues can be obtained for $5.00 ea. plus postage. All correspon­ dence should be sent to:

Journal for Anthroposophy 3700 South Ranch Road 12 Dripping Springs, TX 78620

Journal for Anthroposophy, Number 54, Spring 1992

Printed on Recycled Paper CONTENTS

5 The Square of Time BY BERNARD LIEVEGOED 10 Ideas that Destroyed Russia and Ideas that Can Rebuild BY CLOPPER ALMON 20 Social Art and Social Science in Everyday Life BY CHRISTOPHER SCHAEFER 30 Working Together: Interview with Cornelis Pieterse INTERVIEWED BY HILMAR MOORE 35 Alcohol, the Family, and The Wound BY THOMAS POPLAWSKI 48 Patient at the Ita Wegman Clinic: A Personal Story PHILIP MEES 52 The Eternal Feminine/Masculine/Human BY DAISY ALDAN 60 A Cosmological Perspective Regarding the Eighth Sphere of the Interior of the Earth BY WILLIAM BENTO

POEMS

29 Untitled BY NATHAN SMITH 58 Oracle BY MARGARET COLLINSON 59 GAZE BY CHRISTY BARNES

BOOK REVIEWS & NEWS

76 The Mystery of the Holy Grail: A Modern Path of Initiation BY RENÉ QUERIDO • Reviewed by David Brewster 78 Emil Molt and the Beginnings of the Waldorf School Movement: Sketches from an Autobiography SELECTED AND TRANSLATED BY CHRISTINE MURPHY • Reviewed by Hanna Edelglas 83 Journal Bookshelf 85 Notes on Contributors [Image: photograph[Image:of] Bern ard C. J . Lievegoed The Square o f Time*

BY BERNARD LIEVEGOED

From the beginning I have occupied myself in the study of anthroposophy with the qualities and the effects of the seven planets and the seven metals. I bring that theme with me. My first lecture in Dornach was about the seven metals. I had just become a member. I was so strongly oriented to sevenness that for years I could not do anything with twelveness. For instance, I could never remember the twelve signs of the zodiac and I had to learn them by heart every time again. They were not an inner reality for me. A second theme I inwardly brought with me was the cooperation between the archangels Raphael and Michael. You know that Rudolf Steiner says the archangels “reign” in turn over successive epochs. Now is the time of Michael. Raphael then does not stop working into mankind, only he does so indirectly, not through the innermost being of Man but “through the Earth” and thus reaches the human will. That means that the spiritual impulses from Raphael’s time, which preceded Michael’s time, undergo a metamorphosis. To understand that, you have to examine what took place of an essential nature during this time of Raphael. That time begins with the Grail impulse, with Parcival. . . . Later you get the impulse of Chartres and, finally, that of the Templars. For me, an important theme was to find out how these three impulses return in a different form in the present time, the time of Michael. In other words, what Michaelic form they got While in the meantime, the continuing thread on earth, the progress of Christian esotericism, is provided by the stream that became visible in the sixteenth century under the name Rosicrucians.

______*This article was translated from German by Philip Mees from Chapter 4 of H et Oog van de Naald (The Eye of the Needle), an interview by Jelle van der Meulen, published 1991 by Uitgerverij Vrij Geestesleven, Zeist (August, 1991.

5 6 • Bernard Lievegoed

And then you come to the question that was posed to me long ago: What in anthroposophy is really Rosicrucianism and what is truly anthroposophy? That is a very important question. From the beginning, Rudolf Steiner said repeatedly: what I bring is in essence a Rosicrucian Christianity. In the clinic in Arlesheim I once gave a lecture about that question and said: the relationship of Rosicrucianism to anthroposophy is as the relationship of threeness to fourness. In my experience, this is a very important theme with which people in anthroposophical circles ought to work a great deal more. In all expressions of Rosicrucianism you always find threeness. Take for instance the well-known series of sayings: Ex Deo Nascimur, In Christo morimur, per Spiritum Sanctum reviviscimuswhich mirrors the trinity of the Father, Son and Holy Ghost. Another threeness directly connected with the previous one is that of the body, soul and spirit. And from that comes the next one, thinking, feeling and willing. Threeness always has to do with space. As soon as spirit reveals itself in space it happens in the form of threeness. The human form is threefold: spirit, soul and body. Even the form of primal crystals is threefold: feldspar, quartz and mica. Threeness comes to be when spirit makes itself visible in space. In the Foundation Stone which was spoken by Rudolf Steiner during the Christmas meeting of 1923 you also find threeness: you could say the three parts stand as columns in space. Threeness says: thus things are. But then suddenly you find in the Foundation Stone a fourth element, a fourth formula completely differ­ ent in rhythm and content that is added to the three great ones. The fourth formula deviates in form from the previous three. And what really happens then is that time is added to space, the development of processes through time. Steiner says in that formula:

In der Zeitenwende Trat das Weltengeisteslicht In den irdischen Wesenstrom . . .

Something happens in time, something becomes history.

Everything that takes place in time appears as fourness. Take for instance the development of the earth: in the first phase the earth appears as Saturn, then as Sun, after that as Moon and, finally, in the The Square of Time • 7 fourth phase as Earth. Threeness is static and spatial and expresses: this is how things are. Fourness is dynamic with the time and expresses: this is how things develop and change. All threeness is granted to mankind by divine powers; fourness is not granted but must be gained. Everything in anthroposophy which is based on threeness is Rosicrucian revelation; everything based on fourness is anthroposophy itself, is the path of development, and that is the addition of Rudolf Steiner himself. He brought the path of development in time. This twoness, threeness in relation to fourness, that is the foundation of all anthroposophy. All other connections, those of sevenness and twelveness, arose from the combination of threeness and fourness. The square of time connects itself with the triangle of created space. In the threefold social order of Rudolf Steiner you have to do with a threeness, that of the life of the spirit, rights and the economy— that must be created by man. However, this threeness cannot be pushed over the existing realities but must be realized step by step by people who never stop searching for factual possibilities. Every social organization, be it a state or a family, must be brought into a growth process by its own members, on its way to an ideal form. Only later have I understood that I have always rather spontaneously oriented myself toward fourness, toward development. When I started with the NPI and went deeply into Rudolf Steiner’s lectures about social questions I always found threeness there: that of arranging society in accordance with the realms of spirit, rights and economy. But when I tried to understand something I concretely met in my work I arrived at fourness. That is wrong, I then thought, because in social life things have to revolve around spirit, rights and economy. Rudolf Steiner’s contribu­ tion to the social question even carries the name threefoldness! But later I understood that when Rudolf Steiner speaks about the threefoldness of the social organism he means the form, the revelation of spiritual lawfulness in space. He does not go into how you get to that form, how you realize it in actual fact. He spoke about the archetypal form, the ideal form. He discussed that the realization of the ideal form must be found in the concrete situation, by people who stand in that situation and have the necessary competence in their field. A great Rosicrucian revelation is also that of freedom, equality and brotherhood, the slogan of the French Revolution. But to realize it you must dare to go into the fourness, the development in time. As soon as you dare to do that and turn away from the fatal objective of “adopting” threefoldness, come what may— as if you could force society to be 8 • Bernard Lievegoed suddenly threefolded from one day to the next— practical anthroposophy arises. The Rosicrucians bring the form in space, anthroposophy brings the development of that form in time. Thus again, cooperation! To bring into fruitful relationship that which formerly was separate, the truth of threeness and the activity of fourness. Rudolf Steiner describes this so wonderfully using the working method of ancient mysteries in Ephesus as an example. At dusk, the teacher and the pupil went through the woods around the temple and observed the plants. The teacher then looked at the form of the plants, the pupil watched the streaming of the sap of the plants. Then they both went to sleep and the next morning they related their dreams to each other; during the night, the insight of the teacher in the form of the pupil in the streaming of the sap had deepened. Through the exchange and cooperation arose the insight in the healing effect of the plant. In the mysteries of Ephesus the pupil was as important as the teacher. One studied biochemistry, the other morphol­ ogy, to use modern terminology. In our day, morphology is not even taught anymore; today’s entire medicine is based on biochemistry. Man has become a bag full of biochemical processes. Because ofthat, insight into the qualities of threeness, in the total form and the insight of plants and man, has been completely lost. The theme of threeness and fourness is one of those important themes I experience as urgent and that I hope to describe in a book some day before my head rests on the pillow for the last time.

“Properly speaking, the heart of your message is always, and now again: that which is separate and appears impossible to combine, bring it together through cooperation.”

That could well be the essence, yes. Breaking through rigidity. A one­ sided orientation towards threeness leads to inflexibility, and a one­ sided orientation toward fourness to confusion and chaos. If you say, and there are people who say such things: “anthroposophy is under­ standable only through the book Philosophy of Freedom , or only through Goetheanism, or only through medicine, or only through threefoldness,” then rigidity arises, dogmatism. Such one-sidedness is suggested to us by Luciferic demons: my point of view is the only correct one! But note that Michael, the archangel who watches over our time as a protective angel, says that only the confluence of points of view leads The Square of Time • 9 to insights with which you can meet the future. Michael as Sun Spirit gathers up the working of all planets into one goal for the future. During my life I have worked with fourness somewhat more than with threeness. Sometimes I have been one-sided in this and often I have had to search for balance. The central word in my life was: development. You don’t help an adolescent by telling him how he will or should be when he is sixty. You help someone by asking what the next little step will be. And that is: bringing threeness through fourness. It took a long time before I dared to think this way.

“What was it that you did not dare to think?”

That fourness was also right. Mostly I heard people speak about threeness: social problems are solved by threefolding! But real life demands a confluence of threeness and fourness. Fourness is about four qualitative steps in a process of development. First, there is what you could call Saturn warmth, analogous to Rudolf Steinder’s description of the evolution of the earth. In his book O ccult S cien ce h e names the first appearance of the earth “old Saturn” and the active and creative element in that appearance was warmth. The enthu­ siasm for a goal, for instance, with which an initiative often begins can be compared with this warmth. Second, there is the light of the sun, analogous to the second appearance of the earth, “old Sun.” Here comes the “enlightening” insight in how the goal can be realized. Third comes the phase that can be compared with “old Moon,” that of bringing the process into motion, the approach, the action plan. And fourth is the crystallization of the goal into concrete forms. The fourth phase can be compared to the last appearance of the earth, Earth itself, characterized by solidity and physical firmness. Enthusiasm, insight, action, result those are the successive phases of the development process of fourness. Threeness plays a role from the first phase in the enthusiasm for the goal until the last phase in guarding the realized form. Threeness provides the foundation for the entire development process. Ideas that Destroyed Russia and Ideas that Can Rebuild

BY CLOPPER ALMON

I. The Consequences of Philosophical Materialism

I n 1917, a new government in Russia set out to build a new state, anew economy, and indeed, a new Man. Today, as Russians openly compare their country to one which has lost a war, it is hard but important to recall how this Great Experiment once captured the imagination of idealists throughout the world. Here at last, many of them felt, would be a government based upon a scientific understanding of man and history. That Experiment has clearly led Russia and all the Soviet Union through experiences and into a situation for which no friend could possibly have hoped. It is tempting but dangerous to blame this failure on the personalities of those who came to power, or to see the roots of its failure in specifically Russian factors. To do so would be to cheat ourselves of its lessons. Rather, I believe, this experiment has written in letters of continental proportions the consequences of the philosophy on which it was based. That philosophy originates in western European thinking and is still very much alive today. In the West, we have confined it to the intellectual atmosphere of the intelligentsia and have only to a limited degree applied it in practice. In Russia, it was embraced wholeheartedly not only by the leaders but by rank and file of the working class from which the government drew its support. Recognizing in the present Soviet situation the consequences of this philosophy seriously applied to life makes that situation a vital concern to everyone anywhere in the world, especially in Western Europe and America, the home territory of this philosophy.

10 Ideas that Destroyed Russia and Ideas that Can Rebuild • 11

This philosophy, of course, is materialism. It begins from the proposition that science has “proven” that matter is primary. “Soul” or “spirit,” if they exist at all, are merely some sort of emanations of matter. The origin of life is to be sought in material processes; its evolution is determined by the struggle for material existence of species whose nature and gradual transformation is determined by the material structures of genetic material. His whole physiological organization is seen as serving the needs of material life with a single command post in the brain and obedient “levers” in the limbs or heart or lungs. Man’s culture consists of his manipulation of matter. His society depends on the relations of material production. Given that man embodies just one principle— the material one— his society also need embody only one principle. Everything in soci­ ety, then, derives from material production. Materialistic physiology sees in the brain the central command post for the whole body. In an instinctive analogy with this supposed organizing and commanding role of the brain, material production, and indeed, all of society is organized from the central “command post.” The state becomes first and foremost this central controller. Protection of “human rights” is the business of this state only in so far as it is advantageous for it do so to maximize output. Diversity of opinion is tolerated where— and only where— it is useful for material production. Education, science, and culture are sponsored to the extent that they promote material production. The New Man is brought up to love being a lever in the marvelous machine omnisciently designed to maximize his material well-being. This picture, the beautifully logical idyll implied by materialistic philosophy, fits with surprising accuracy the Brezhnevian Soviet Union which I came to know in the 1970s and early 1980s. It was no proper reproach that it failed to protect what Westerners called “human rights.” That was never part of the plan. What rights does matter have? Any man is just matter. When I visited bookstores in Moscow in those days, I felt how barren they were in “soul-searching” writing about public issues, not to mention “soul-feeding” writing about philosophy or religion. This barrenness was all the more depressing in a land renown for its “soul.” Obviously, I had failed to shake off my bourgeois notions and realize that I had no soul to search or feed. Even science became strongly utilitarian. Aside from a few really beautiful mathematical books, science for the “Renaissance man” seemed to be very rare. But what place had the soaring spirit of the Renaissance in the life of a “lever”? No, Soviet society 12 • Clopper Almon could hardly be faulted for the absence of what it never undertook to provide. All the more stunning is the ultimate failure of the system to provide even the material well-being to which everything else had been sacri­ ficed. It is not my purpose to analyze in detail how this failure came about, but it was not for lack of adequate centralization of power or obedience of subordinates. The one-principle centralization was carried out with remorseless thoroughness. The catastrophe of central planning and central political control of economy, rights, and culture is, in fact, not a Russian failure, though the Russians and the other nationalities in the Soviet Union have borne the brunt of it. It is, rather, the “fruit” of a whole philosophical outlook which has its roots, stem, and leaves in the West. The “truth” of a philosophical system is best judged by its effects on those who follow it. Seen in that way, the Soviet Union has been a testing ground of materialism; and it is materialism— not Russia— which has failed the test. We in the West must look upon the situation in the Soviet Union and say, “There are the consequences of o u r way of th in kin g .” We must bear our share of responsibility for what they now suffer. Clearly, we owe them one. We owe them a philosophical outlook with better consequences for those who take it seriously.

II. A Human-Centered Public Philosophy Is there a philosophical outlook which, applied to the organization of society, could produce something not only better than what now prevails in the USSR but also better than what prevails in the West? I think there is. Indeed, I would regard it as the ultimate disaster of the Great Experiment if—after all that the people of the USSR have endured— they were now to adopt as a model the economic and social system of any other country. I do somehow believe in a destiny for these people, in a calling to bring to humanity something that can be emulated by all. Clearly, the West has brought such a gift to humanity. It is democracy. We have also shown a way to high material standards of living, but at a cost in terms of environment, business turmoil, personal failure, psycho­ logical strain and emptiness, and most recently, drug addiction—which should give a nation pause before setting out to follow our path. In point of fact, contemporary Western society lacks a coherent philosophy. To develop one carefully step-by-step far exceeds the bounds of this small essay. But the outlines and main result are clear, Ideas that Destroyed Russia and Ideas that Can Rebuild • 13 simple, and can be understood without elaborate development. Such a philosophy must recognize, I believe, three clear and distinct functions in society. These functions arise from three distinct sets of needs. The functions in society which meet those needs must be as independent of one another as are the needs which they meet. They must cooperate, but one function does not derive its justification for existence from another, nor is it controlled or dominated by another. If I may take an example from my own work, we give three required courses for first-year graduate students in economics: one course in microeconomics, one in macroeconomics, and one in econometrics. All three professors should cooperate and coordinate their teaching, but suppose the professor of macro should say to the other two, “look here, your disciplines exist to support mine, so let me tell you what you must teach and how to do it.” You may well imagine that any such attempt to achieve “harmony” would produce exactly its opposite. What then are the three groups of needs and the corresponding functions? Man has a material body, to be sure, and he has needs arising from that body. Meeting those bodily needs is the business of the economic system or first fu n c tio n . But Man has not only material, bodily needs. He also needs recogni­ tion as a being with rights. It is as certain as “death and taxes” that that the pursuit of economic activity will lead to conflicts in which rights must be determined and protected. This need arises also in personal conflicts which have little do with the economy. The function which determines and protects those rights we will call the “political state” or just “state,” the second function. The need for rights arises because, to use the traditional term, Man has a soul. That is, he has a capacity for thinking, feeling, and willing which in no way derives from the matter of his body but is a separate entity indwelling that body. Even giving Man rights and economic goods and services will leave him quite discontented if he has no way to feel that he is making a contribution. This drive to contribute is so strong that it is remarkable that it is usually overlooked. Karl Marx is himself a splendid example of a man with an enormous drive to contribute. One who, as I do, deals constantly with young people in their early twenties realizes, if he is sensitive, that they have a great need to find a way in which, through their work, they can bring something “of themselves” into the world. Everything in society which helps people to unfold their ca­ pacities we will designate the third, the “cultural” function. It includes education, science, art, and religion. To use the traditional term again, 14 • Clopper Almon this need to unfold something of ourselves arises because man has a spirit. Thus, the three distinct functions refer to the three components of Man: body, soul, and spirit. Clearly, if the economic system (or a political state whose primary function is to run the economy) sets about to determine rights, those rights will be determined by the economically strongest. That would clearly be “to set the goats to guard the cabbages.” If the rights state undertakes an economic activity, like running a railroad, one can be sure that it is only a matter of time until either the railroad gets enmeshed in bureaucracy designed to protect rights and loses money endlessly, or rights get heedlessly disregarded in the economic interest of the railroad. (Governments are notoriously poor regulators of their own economic enterprises.) If the political rights state undertakes to select “the one best system” for education, one is very likely to soon find the schools in the condition of the “public” schools in the USA, a system as close to catastrophe as the Soviet economy. Each function needs the other two. But if one attempts to dominate the others, the whole system is soon in trouble. In that simple principle, one finds the crux of the problems of the USSR, the USA, and indeed, of every country I know. One may also have there the way out of many problems. In particular, the three-function idea is the only workable way to deal with the nationalities question. Nationalities relate to culture, not much to rights, and certainly not to economics, which scorns barriers of language and culture unless they are heavily defended. If it is clear that many cultures can intermingle in the same region, each having its schools and churches, each enjoying full protection of rights and full participation in the economy, then there is little incentive to set up nation states. Indeed, the whole idea of national states begins to seem pretty outmoded. I should make clear that I am not suggesting any blueprint for organizations. I have deliberately spoken of functions, not organizations. The important point is not the organization but the realization of the importance of the separation of the functions. For example, if one can get to the realization that educational philosophy and methods can be determined only by those directly involved in teaching, and that it is totally inappropriate for the political state to determine in any way— either by legislative act or bureaucratic regulation— how teachers teach, then it would hardly matter if teachers were paid by the state. And if that Ideas that Destroyed Russia and Ideas that Can Rebuild • 15 concept is lacking, no manner of ingenious voucher system for independent schools can work. The most mixed-up system can work well if everyone understands what is to be done and what is inadmissable. One may say, “Yes, your three-function idea sounds good, but politicians will never give up the control they have on schools or the economy.” If there is any lesson to be learned from the events of 1989- 1990 in East Europe and the USSR, it is surely that when an idea’s time has come, the impossible can happen with blinding speed. There is a striking relation between the three functions and the “Liberty, Equality, Fraternity” motto of the French Revolution. This relation was noted by Rudolf Steiner, who saw in the three-function idea the hope of Europe after World War I. Steiner saw that “equality” makes sense for the rights state, but no sense at all in culture or economics. (We are certainly not all equal earners, nor do we have equal economic needs. Similarly in the cultural sphere. Are we all equally good pianists?) Likewise, “Liberty” is appropriate for the cultural function— the poet should be allowed to write any poem he likes—but it makes little sense in economic life, which is all about behavior under the constraints of budget and production possibilities. That leaves “fraternity” to match with the economic function. It is usual to rebel at this thought and say, “That is nonsense. Economics is all about cut-throat competition. It has nothing to do with fraternity.” That is true enough of capitalistic mores. But it is also true that efforts to attend to the needs we feel for fraternity through “welfare systems” set up by the political state have proven extremely costly, highly bureau­ cratic, resented by the beneficiaries, and altogether rather unsatisfac­ tory. But is that the only possibility? Remember that the medieval guilds, composed of the closest economic competitors, provided essential social security for their members. Labor unions to this day often provide some form of social insurance. Even such fierce competitors as eco­ nomic consultants have been known to look out for one another. But we are a long way from really achieving “fraternity” in the economic system. The achievement of fraternity” through the economic system may be the great challenge for the people of the East who have endured seventy years of Communism. Can the suffering of those years be metamor­ phosed into a new caring for those who cannot care for themselves, a caring that works through the economic system and with the efficiency of that system, that brings joy to those who give and gratitude to those who receive, that somehow lifts up and redeems the economic system? 16 • Clopper Almon

To develop an efficient economy which meets the needs of consumers and producers, yet achieves fraternity in the process, would be an accomplishment comparable to the development of workable democ­ racy. Could that be the great mission and destiny of the Russian soul?

III. An Alternative Form of Industrial Ownership

One of the fundamental questions of the restructuring of the Soviet Union concerns the form of industrial ownership. In the USSR, the present predominant form is state ownership; in the West, it is the joint stock company. Not surprisingly, it is frequently suggested that Soviet firms should be sold off to stockholders. Somehow, it seems to be thought, having private stockowners will quickly make the firms more efficient. In fact, however, such a move would, I believe, bring few advantages, many disadvantages, and would close one of the hopeful routes to a new consciousness in industry. The supposed advantages of joint-stock form of ownership are few and illusory. Its primary purpose should be to have ultimate control of the company in the hands of owners who have deeply committed themselves to the long-term success of the firm. In fact, the share owner of a typical publicly listed American firm has little more involvement with it than a bettor on a horse race has with the horse. The private direct investor is rapidly disappearing. In the United States, the holdings of private investors fell by forty percent (some $550 billion dollars) be­ tween the end of 1983 and the end of 1989. Meanwhile, institutional investors (pension funds, mutual funds, insurance companies) have poured over twice that sum into the market. It is a very rare institution which makes any positive contribution to the effective management of the firms in which it holds stock. They are mere spectators at the stock market horse race. Most institutions are after only one thing: short-term “performance,” that is to say, news which makes the value of the stock go up because of the impression it makes on outsiders who know little about what is really going on in the firm. If the firm fails to produce that sort of news, the institution simply sells. This tendency to “punt” at exactly the crucial moment when the owners should be most actively involved has led The Economist to characterize the institutions as “punter capitalists.” (May 5, 1990) The second purpose of the stock— to attract capital for highly risky but potentially very profitable ventures— has now been largely taken over by the “junk” bond market. Ideas that Destroyed Russia and Ideas that Can Rebuild • 17

On the other side, the problems with the joint-stock form of ownership are many. One of the most evident is the scope that it gives for hostile takeovers. The management of a firm which is doing well enough may suddenly find itself on the verge of being displaced by the management of another firm which has offered to buy its stock from stockowners who have no particular connection with the firm. Consequently, prudent managers spend a considerable effort guarding against such takeovers. Worse, when a firm has come into some difficulty which has caused the value of its stock to drop more than it really should have, the management faces the double problem of overcoming the original difficulty and fighting off the attacks of hostile raiders. The legal fees and management time devoted to such defenses can be major costs. The best defense is often to keep up the price of the stock. Since public stockowners generally have very little inside information on how the company is being run, they are very much influenced by profits and dividends. In any well-managed company, there are many costs which are really investments— costs for research and development, advertis­ ing, employee education and welfare, and customer service. Any man­ ager, no matter how incompetent, can briefly increase the profits and dividends of such a firm by cutting back on these expenses. He will be rewarded for doing so by seeing the price of the stock rise and perhaps by the offer of the presidency of another firm, where he can play the same nefarious trick and leave the first firm to its fate. Thus, the joint- stock form of ownership leads to the sort of myopia which is becoming more and more characteristic of American industry. Within the firm, the joint-stock form of ownership has no good effects. The fundamental fact in such a firm is that the earnings of the firm ultimately belong to the stockholder. Workers need to be motivated. It is well-known that appealing to them to make the stockholders rich is the poorest form of motivation. Yet, disguise it how you may, the “bottom line” in a stock company is to enrich the stockholders. The stockowners are the residual beneficiaries of the efforts of the employees of the company. Yet it is impossible for the employees to feel any loyalty to these stockowners, for they cannot usually know who they are and, even if they knew today, there would be others tomorrow, whose loyalty to the company lasts only until they see some blip in the stock price or hear some hot tip. Likewise, the stockowners feel no human connection to the employees, customers, or suppliers of the company. This situation 18 • Clopper Almon does not lead to efficiency, but to mistrust. Various contracts designed to deal with the mistrust actually reduce the efficiency of the firm. The strongest point of the joint-stock firm has been its ability to raise funds for risky endeavors. The recent development of the junk bond market, however, has shown that investors are willing to put money into high-risk ventures without having ownership and control over those ventures and without having unlimited profits in case of success. Even this strongest point is not a property unique to stocks. There is an alternative very simple form of ownership— the non-stock corporation. There are countless examples in the United States. They run schools, universities, hospitals, churches, research institutions, and some industrial and commercial firms. These organizations are often run with efficiency not exceeded in stock companies. They are not afflicted with the myopia or with the defenses against takeovers endemic among stock companies. One very interesting example of such a company is Townsend and Bottom. Before the current collapse of construction of electric power plants, it was the largest constructor of coal-fired plants in the United States. It was a family held firm, but the president, C. E. Bottom realized that should he retire and sell some of his stock, the firm would be an attractive target for takeover by other firms interested mainly in closing it to reduce competition in the area. Mr. Bottom was also very sensitive to the interpersonal relations between himself as president and largest stockowner of the company and the other employees. He wanted a relationship in which it would be clearer that his management was aimed at the welfare of the company, not solely his own profit. He found the innovative solution of creating a non-stock company whose bonds were exchanged for the common stock of the previous company. The new company has a self-perpetuating board of directors. This move completely solved the problem of hostile takeovers. It also subtly changed the relations within the firm. The firm operated quite profitably under the new organization for several years until the whole electrical construction industry collapsed. Curiously, it was then the ability of the new organization to arrange a friendly merger w ithou t a stock transfer with another company which then held the key to a way out of the difficulties which had put out of business all of the other independent companies in that line of work. This example shows that the non-stock corporation can manage and arrange financing every bit as effectively as stock corporations. Further, it avoids the pressure to myopic decisions and offers the possibility of Ideas that Destroyed Russia and Ideas that Can Rebuild • 19 intra-firm industrial relations based on trust and mutual interest rather than antagonism. It is a form to which the Soviet state-owned industries could easily migrate and through which they might then achieve the fraternity in the economic sphere which has so far eluded the Western countries. Obviously, this form of ownership alone will not solve all the problems of the Soviet Union, but it might help avoid a new host of problems that stock companies bring. The fundamental idea, of course, is to separate the economic life from the state so that the state can take care of rights and the economy can achieve efficient satisfaction of material wants. The best place to begin that withdrawal of the state from the economy is, I believe, to remove the legal ban on buying and selling the ruble. With one stroke, the ruble then becomes convertible; and all the distorted price system and the bureaucracy that exists by means of it would be swept away in days. This would be radical surgery, but it will be quick, and the recovery would be quick. The country could then get to work on solving its real problems instead of toying with those created artificially. In the new milieu then created, the private non-stock company can play a creative role. Social Art and Social Science in Everyday Life

BY CHRISTOPHER SCHAEFER

As individuals we are faced with a host of social, economic and political issues over which we appear to have little control. The com­ plexity of questions such as the Federal deficit, the HUD housing scandal, or the drug issue, the untransparency of the political process and the burdens of everyday life can combine to breed a feeling of powerlessness. Yet there is a realm in which we can and do make a difference— the realm of social initiative, of social creation. Whether we listen with an open heart to a teenage boy talking about his fear, how we relate to our marriage partner, our contributions at a staff meeting, or the manner in which we help to develop a school, a company or a food cooperative, makes a difference. They are all acts of social creation which externalize something of our ideas and values, of our being.1 The marvelous wisdom and beauty of the natural world is given to us. We can admire it and seek to understand it. But it is not our creation. However, the social world— the world of banks, hospitals, highways, stores, living rooms, quarrels and laughter— is our creation, no matter how objective, external and alien it may seem. Each of us is involved in this ongoing social creation process, although we seldom stop to think about it or to recognize the potential for transformation it contains. We are all social artists or, as M. C. Richards has put it, “Every person is a special kind of artist, and every activity is a special art.”2 Social art, however, is an unrecognized orphan, not seen or appreciated by our utilitarian culture. There are many graduate schools of social science, but none of social art. If we can accept the notion that we are all social artists, although often unconscious of our artistic activity and talent, then questions about the nature, purpose, principles, and areas of social artistic expression arise.

20 Social Art and Social Science in Everyday Life • 21

Turning first to the areas in which social art finds its expression, it seems to me that its most concrete manifestation is in our relation to the world of things— to tables, chairs, home decoration, dishwashing, office lay­ out, to how we button our shirt and how we set the table. My relation to the world of things hasn’t been a particularly strong aspect of my social creativity and yet, with prodding, I have learned to see that a properly and beautifully set dinner table affects the mood, the conversation, and the enjoyment at supper. Friends of mind are involved in a curative education community for handicapped children called Camphill. They so focus on this realm— calling it the devotion to little things— that children, co-workers and visitors experience a peace and harmony that is healing. This attention to the world of things and the mood of reverence for the everyday is beautifully expressed by the English poet, Paul Mathews:

Things What I’ll miss most when I’m dead is things that the light shines on. If there aren’t wet leaves in Heaven then almost I don’t want to go there. If there isn’t the possibility of silly particulars like library cards on a table then almost I don’t want to go there.

The Gods have enough of Immortality and need things. They need cuckoos in a damson tree they need rhubarbs flapping beside a gate. Their paternoster is an honest man who can hammer a nail straight.3

This cherishing of daily life requires devotion, consciousness and concern with beauty and rhythm. The patterns of our day, how meals are prepared and eaten, the pictures on the wall, our desk, all reflect this dimension of social creativity. A second area in which we can and do practice social art is in our individual relationships. A conversation is an artistic creation, as is a long-term relationship or a family. Interest, listening, responding and initiating are required when we engage in dialogue. Is the conversation alive, can I understand the feeling as well as the words, do I respond in 22 • Christopher Schaefer a way that engenders life, or am I in such a hurry that the exchange is simply functional? In our long-term relationships— and in family life— do we seek mutual understanding and development, do we grow and move beyond the habitual, can we engender trust, love and commitment by thought and deed? This is a difficult area in which tiredness, prejudice, and lack of awareness leads to habitual response, to routine— in short, to many non-artistic, deadening moments in relationships. Who has not experienced staff meetings or group discussions that are so boring that after the first ten minutes we execute a mental escape, arriving at a magical destination visiting a friend or the possible location for next summer's vacation. As more and more institutions move toward a collaborative, team-oriented focus of organization, this third area of social artistic expression is taking on increasing importance. The art of team-building, of facilitating meetings so that mutual creativity is en­ hanced, is one area in which people generally recognize the value of a socially aware artistic sensibility. The right thought, an encouraging comment, a good summary, intense listening or a joke— each at appro­ priate moments— can add light and life to a meeting. As groups work over time, they can learn and grow by becoming ever more aware of the processes of social creation— as, for example, in group problem-solving and decision-making. A fourth area of social art is our involvement in the creation of organizations. This is most obvious in the case of newly created institu­ tions. A couple I know in Montreal began selling futons at street markets and soon had both a retail business and a small production facility. La Futonerie exists as a result of their ideas and creativity. A young man came to me five years ago with an idea for a flexible strap chair which connects a set of straps around the knees and lower back allowing one to sit on the ground or in a chair for long periods of time. NADA Chair now has extensive international sales. Not long ago, I was asked to work with a small group in Minneapolis who have the idea of developing a new spiritual psychology, combining the insights of Jung, Assagioli and Steiner. In each of these situations we can see that individuals are engaged in creating something out of an idea and, if successful, meeting a human need for a product or a service. Pioneers are usually realistic dreamers who enjoy the process of social creation— taking an idea and seeing it gradually take shape in matter—with co-workers, build­ ings, and budgets.4 That such creations externalize the personalities of Social Art and Social Science in Everyday Life • 23 the founding individuals should also be obvious. When I work with new institutions, I often ask the founders to look at their own strengths and weaknesses in order to see how their personality char­ acteristics are imprinted on the organization, making personal devel­ opment a prerequisite for organizational change. New organizations are like sculptures or paintings— externalizing the ideas, values and experiences of their founders.5 The social art of creating new institutions is easier to see than that of developing established organizations. And yet here, too, we can see that organizations usually grow and develop through an intuitive response to changing circumstances and needs. Even a consciously-guided long­ term planning process has as its most important component the devel­ opment of vision— an intuitive picture of how the organization can, in the future, respond to customer or client needs. That we as North Americans collectively create our culture— our world— can also be seen, although I’m often not willing to acknowledge the connection. Lastly, our thoughts, feelings and acts are part of the fabric of the global community— the collective social creation of human­ ity. What is it that we are creating and recreating as social artists? The fabric of social life— the qualities and substance of a humanly created world which is increasingly replacing the natural world. Even more, we are becoming co-creators of our earthly universe— moving from depen­ dence upon nature to creators of a world in which “Natura” is our servant. Is Rilke right when he says, “Earth, is it not just this that you want— to arise invisibly in us?”6 These answers are at best partial, a stammering to comprehend the reality that we are creating a new cosmos woven out of our physical, psychological and spiritual capaci­ ties. The substance, the medium of this art of social creation, is our own nature— is the combination of soul and spirit qualities we jointly bring into the creative process. The main requirement of social art, as with all arts, is that we are aware and willing to enter into the demands of the present situation. As M. C. Richards has noted, “ ... we are artists so long as we are alive to the concreteness of a moment and do not use it to some other purpose ....”7 This requirement is not simple, for it first of all requires that we are truly present with our awareness; secondly, that we perceive what is asked, needed, or possible in this situation; and, thirdly, that we respond in ways that are helpful or appropriate. This creative 24 • Christopher Schaefer process in the present is complicated by the fact that it usually takes place between two or more people, each with their own thoughts, feelings and intentions which have been shaped by their past experiences. In the arts we have choices in how we sculpt a form, how we add or take away clay, or what color we place in this space. In social art this is also true—what word, what gesture, what deed? We can then step back and look at what we have created and learn. All arts are paths of human development and I believe none is more important than social art. A conversation, a meeting, a relationship or an institution is on the one hand a mirror of our individual and joint soul states, and, on the other hand, an invitation to development, to transformation. The social world, more than any other artistic creation, offers the means for our individual and collective development if we acknowledge that we have created it, that it reflects human nature, and if we are willing to look at what we have created and learn from it. Saul Bellow suggests that large American cities reflect the American soul— fit and manicured suburbs on the outside, and impoverished, violent city centers and soul states on the inside.8 Are violence and war not a reflection of the greed, envy, pride and fear we carry as individuals and groups, or is peace not a reflection of quiet, compassion and harmony within us? Before proceeding further, let me summarize some of the main thoughts of this reflection on social art.

1. The social world is our creation. 2. We are all social artists. 3. We create conversations, relationships, fam ilies, groups, in­ stitutions and society. 4. The medium of social art is human consciousness. 5. Social art requires presence of mind, clear perceptions and appropriate, helpful responses. 6. Our social artistic creations reflect our consciousness and provide the possibility for individual and collective develop­ ment if we are willing to look at our creations and learn.

If we look at the ways in which reflection on the social creation process can function as a stimulus to self-development, then I believe two main areas can be seen. The first is what I would call the mirror function. Social Art and Social Science in Everyday Life • 25

Reflecting on our relationships, on our work groups, and on our institutions, can reveal aspects of the self-centered anti-social nature of modern consciousness. If we pay careful attention to our thought life when listening to another, we can observe the functioning of critical intelligence, of doubt. “Yes, but have you thought of . . . I don’t think that’s correct” and we have stopped listening, asserting our ideas and opinions. Or, if we don’t like the mood or some of the activities of an institution we work in, we adopt a critical mood not seeking to under­ stand the institution, its culture, focus or aims. If we turn to our feelings, then we can notice the working of strong likes and dislikes, of antipa­ thies and sympathies. These do tell us how we feel, but they often don’t give us a real picture of the other or of the situation, being strongly colored by projections or moods. Strong sympathies and antipathies, like doubt or criticism, closes us off from the social world, making it difficult to perceive what is really going on, and responding in ways that are fruitful. If we stop and reflect on our behavior, on our intentions in a group, in a relationship or an institution, we can notice how pleased we are when we get our way and how we react in a variety of negative ways when we don’t. At this more subtle will level of the soul, we can become aware of a certain selfishness, of egotism. When working with others and reflecting on our experiences, we can come to recognize these three important anti-social qualities in our­ selves: - Doubt and criticism in our thought life; - Likes and dislikes in our feeling life; - Egotism and selfishness in our will life. These forces can be observed at work in many social situations and can be located within our own soul. This recognition can become a powerful call to self-development, to inner transformation. Social life not only offers a mirror to our anti-social sides, but also offers us an invitation to develop interest, empathy and, ultimately, acts of compassion. Such an invitation is subtle and requires a daily review of our relationships and of our work life. But if we can overcome doubt and criticism and become really interested in another or in an institution, this can lead to even more understanding and ultimately to acts which are healing and helpful. I do quite a bit of conflict resolution work and often I recommend that two people who are having difficulties with each 26 • Christopher Schaefer other tell each other their life stories. This usually moves people from criticism and animosity to a certain level of interest and understanding. The other is not an object but a struggling human being like myself. The same process can work in the relationship to groups and organizations. While teaching at MIT in the early seventies, I was upset by my department’s involvement in the Vietnam war and by MIT’s close cooperation with the Defense Department. I was alright, liberal, op­ posed to the war and therefore virtuous. The institution, however, was seriously flawed. But it was only after really getting involved with other faculty members in understanding MIT’s history as a center of technol­ ogy, and understanding the dynamics of its research funding and programs, that we were able to establish a Technology and Culture Committee capable of raising issues and bringing alternative viewpoints into the debate about the university’s direction and programs. The mirror and invitation functions of social life can be characterized in the following manner: The Mirror The Invitation Self-Consciousness

Awareness of Doubt <------(thinking)— > Interest Development

anti-social Likes & <------(feeling) — > Empathetic of Social Dislikes Understanding Faculties forces Egotism <------(willing) — ^ Deeds of Compassion

Reflecting on our involvement in the social creation process not only tells us about the qualities of our individual and collective conscious­ ness, but it is also the beginning of social science. By stepping back and reviewing a group process, a successful development campaign in a school, or a conflict, we can learn about the laws of social creation. From thinking about specific social situations, we can gain a deeper understanding of underlying principles; for example, that group devel­ opment and team-building requires clear goals and a deepening level of trust. Every art has its scientific counterpart. The laws of color or of form need to be understood by the painter or the sculptor. The laws of social creation need to be explored and increasingly understood by us all. Social Art and Social Science in Everyday Life • 27

Examples of such principles include that all social creations reflect and are supported by the “subjective” dimension of our consciousness; that all groups and organizations go through stages of development which can be described and worked on; that new institutions require the attention and sacrifice of their founding people before they can develop to a point where they can respond effectively to the individual needs of their co-workers.9 In daily life we are continuously moving between moments of social art and social science. We come into a room to be part of a finance committee meeting to decide on a request for a salary increase. Do we listen seriously to the request, understanding its background and mo­ tives? We interact with other colleagues and exchange opinions. We arrive at a decision. The decision affects the individual and the budget of a whole institution. It is a series of social artistic acts. Then later we reflect on this decision process. How did we arrive at this decision; what does it say about our decision-making process; in what way does the decision reflect the values and policies of our institution? This is a reflective moment of social scientific inquiry. Perhaps through it we understand that an effective collegial decision-making process always requires a stage in which individual values and criteria for judgment are shared before any consensus can be reached.

[Image: chartshowingtherelationshipbetweenInner World andtheSocialWorld]

Through deepening our social understanding, our ability to function intuitively and effectively as social artists increases. True social concepts 28 • Christopher Schaefer deepen perception and fire the will. Becoming a more conscious social artist increases the desire for deeper social understanding. In ancient times, the royal art was that of temple building. How and in the future the highest art will be that of social creation. We are only at the beginning of this recognition and only at beginning of true and conscious social science. The practice of social art and social science in everyday life is what we all share potentially as human beings. But it must be taken out of the realm of instinct and impulse and consciously practiced if we are to build a more creative, just and healing social world.

NOTES 1. See P. Berger and T. Luckman, The Social Construction of Realities, A Treatise in the Sociology of Knowledge, Doubleday, 1966. 2. M. C. Richards, C entering— in Pottery, Poetry and Person, Wesleyan University Press, Middleton, Ct., 1964, p. 40. 3. Two Stones, One Bird by Owen Davis and Paul Mathews, Smith Doorstop Books, Huddersfield, England, 1988. 4. See C. Schaefer and T. Voors, Vision in Action, Taking and Shaping Initiatives, Hawthorne Press, U.K./Anthroposophic Press, USA 1986. 5. Berger and Luckman in their treatise, The Social Construction of Reality see institutions as a kind of objective distillation of people’s ideas and values, a perspective which conforms to my experience. 6. R. M. Rilke, Duino Elegies, Hogarth Press, London 1963, p. 87. 7. M. C. Richards, C entering, p. 40. 8. S. Bellow, The Dean's December; Simon and Schuster, New York 1983, p. 229. 9. See C. Schaefer and T. Voors, Vision in Action, pp. 135-162, for a description of the phases of organization and community development. 29

once the heart is opened, once it has allowed the visitation of another being’s heart-vibration to enter (not by force or chance)

once it makes the affirmation of someone dwelling in its house there isn’t any room to use for idle talk or speculation once entered there is no excuse for passive-care or separation for hiding or self-preservation— the heart that freely opened chose

to bear itself a heart-relation and ever afterwards its tone reverberates as two in one and lives within this revelation even when the body’s gone the touch of heart to heart sensation is of a soul-deep penetration that such a touch is not undone—

the beauty is this love-creation intensifies its countenance each step in the incarnate dance and is itself its confirmation Nathan Smith Working Together: Toward Conflict Resolution

INTERVIEW WITH CORNELIS PIETERSE DECEMBER 14, 1991, SPRING VALLEY, NEW YORK

Cornelis Pieterse co-founded the Chicago W aldorf School, the Lukas Foundation in New Hampshire, and Envision Associates, a consulting organization. He has held various teaching and counseling positions in curative institutions and schools in Europe and America. For the last four years, as a member o f Envision Associates, he has worked as a consultant and facilitator to corporations and over thirty W aldorf schools and other nonprofit organizations. He specializes in long range planning, meeting effectiveness, communication and conflict resolu­ tion .

How were you introduced to anthroposophy? I have known of anthroposophy for over thirty years. I come from a very large family from Rotterdam. My sister met it first and the family was very skeptical. She gave me the “foundation books” to read. I under­ stood little, but it was like a remembrance, like coming home, like a nourishing drink. It was really these books, not through a person that I met anthroposophy. This was a first crossing point. The second crossing point came two years later, when I met the Camphill Movement. I went to Scotland, sort of like an experiment. It was only for six months, a very brief but very powerful experience— to be in a community that was so intense and so intentional. While I was in the army, there was a youth conference in Jarna, Sweden in 1966. During the three weeks of the conference I met several people who were very influential in that period of my life. During a

30 Working Together: Toward Conflict Resolution • 31

[Image:photographofCornelisPieterse]conversation, Ernst Katz, a fellow Dutchman, mentioned Emerson College and Francis Edmunds.1 In the next moment, Mr. Edmunds approached us and I expressed my interest in applying to Emerson College. In his charismatic manner, he accepted me on the spot and encouraged me to find the necessary funds to attend. He was a typical pioneer— working from his intuitions rather than from written policies! While funding proved difficult, he allowed me to attend Emerson by means of a work-study program. I attended the Foundation Year, then the teacher training program, and in the third year— this was 1969, a very turbulent year worldwide— I studied mathematics and astronomy. I had courses with A.C. Harwood, Hugh Hetherington, Ron Jarman and others. This was a third crossing point. I felt an unwillingness to return to and work in Holland. While still at Emerson, I met Earl and Gerda Ogletree who were in the process of starting a curative education school in Chicago. After a lengthy period waiting for my work permit, I joined the Esperanza School in the winter of 1971. This was another crossing point. In terms of group work, colleagueship and conflict, the years that followed proved very 32 • Hilmar Moore challenging and difficult. I saw then that conflict patterns often exist independent of the personalities involved in an organization. When people leave (or are asked to leave), the nature and quality of a conflict often remain anyway. I began studies at Loyola University and I married. My wife is from Chicago. With others, we began the Chicago Waldorf School and hired the first teachers. In 1977,1 received a B.A. in philosophy and we moved to Vermont. For several years I had no involvement with anthroposophical endeavors. In 19801 became a dormitory counselor and part time teacher at the High Mowing School in Wilton, New Hampshire. I also became a co­ founder and president of the board of the Lukas Foundation and remained in that position until 1991.2 When Beulah Emmett, the founder and director of High Mowing died, the organization gradually swung totally from a somewhat autocratic model to one that attempted to work by consensus. For most of my years at High Mowing, I chaired its faculty meetings. By facilitating so many meetings at High Mowing and the Lukas Foundation, I recognized a theme for my life: to be closely connected with an organization and, at the same time, somewhat removed and detached from it. Since early in my life I have wondered: “How do groups work together?” and I have the deeply held belief that they can and should. I believe that true impulses cannot be carried today by single individuals but only when people join together to share a common task.

How did your present work begin? In 19881 began to attend the social science conferences organized by Christopher Schaefer, and I have been connected with him since that time. I loved his work and his lectures. A ten day workshop with him called “Individual, Group, and Organizational Development” changed my and many other people’s lives. Chris has been very supportive of my work. First I divided my time between High Mowing and in consulting with Waldorf schools, and then for the past several years, I have consulted full time. I have worked with over thirty Waldorf schools and other anthroposophical institutions. For the first time in my life I feel like I have found my true bearings, that “this is what I am meant to be doing.” I never felt really happy and fully identified with my work until I was forty-two years old. Working Together: Toward Conflict Resolution • 33

Now I feel I can really sta n d for something, to work with the requisite courage.

What do you see as the challenges fo r your work today? Our conflicts are getting more severe. Many schools are facing “make or break” situations, in terms of people learning to work together and economic conditions. These challenges only mirror world conditions. The question for many is “how can we acknowledge and work with our ‘personal stuff and also build an effective professional organization?” If we say personal matters don’t belong, then they go under the surface and they will rear their head in a disguised form. In a perfectly logical discussion on the pros and cons of an issue, someone will disagree with a certain fo r c e . The force may relate less to the argument, to the discussion at hand, than to human dynamics existing in the group. If we cannot see and articulate in full conscious­ ness these forces that work between people, then they will work beneath the surface and cause many problems. Rudolf Steiner speaks of the fact that organizations, and any size group of individuals, have spiritual beings connected with them. These spiritual beings, too, all have their own doubles! You will often find very strong themes and patterns in organizations, in terms of their strengths, weaknesses and conflicts. When asked, the members of the organization can describe these general themes with surprising accuracy and consis­ tency. One is left with the impression that, indeed, we are talking about a being with his/her own biography. I think that conflicts are closely related to our developmental needs (maybe even identical to them) and, most likely, to the needs of an organization, as well. In working with conflict, and trying to resolve it, we must be clear that there are no rules, models or easy steps to follow. Each situation is unique and demands our full attention and awareness so that we may come to an appropriate response. We are asked to create anew from our inner resources rather than what may be prescribed by social norm or authority. Often we may not know if our actions and solutions are correct for a given situation until we have tried, even experimentally, and then consciously evaluated the results. New soul-spiritual capacities are slowly and tentatively surfacing in humanity! We may already experience that a colleague or school community member can offer a particular insight or intuition, or can exercise a particular social skill that brings healing to a situation. . . . 34 • Hilmar Moore

We are living in a necessary phase of our ego development in which the strongest anti-social forces are at work. Name a shortcoming and I can find its echo living in my own being!3 Interviewed by Hilmar Moore

NOTES

1. Ernst Katz is emeritus professor of physics at the University of Michigan. He has been very active in the anthroposophical life of the United States for over forty years as a writer, teacher and lecturer. The late Francis Edmunds founded Emerson College in England and was a most influential figure in the lives of many people and in the Waldorf school movement in England and the United States. 2. The High Mowing School was founded in 1942 by Beulah Emmett in Wilton, New Hampshire. It comprises grades 8-12 and is a boarding school with day students. The Lukas Foundation is a residential life-sharing community in the Wilton area. 3. Editor’s note: The last three paragraphs were taken from Cornelis Pieterse, “WorkingTogether,” in David Mitchell, ed. The Art ofAdministration (Associa- tion of Waldorf Schools of North America, 1992). Alcohol, the Family, and The Wound

BY THOMAS POPLAWSKI

T he use of alcohol (and very likely the discussion of its use) is rooted deep in the past. The negative effects of its abuse on the physical constitution of the individual are also long known. In recent years, however, the attendant ills visited on those surrounding the user have received increasing attention. Especially the handicap in living that the child of the alcohol user develops is being explored. This psychic “wound” is not exclusively to be found among children of alcohol users but to a greater or lesser degree in other dysfunctional families as well. This theme is vast and complex and requires many points of view in order to grasp its nature. In this short piece, nevertheless, we will attempt an overview of this timely issue and sketch out some indications for a healing of the wound.

A lcohol Alcohol mimics the action of the ego on the blood.1 We are all familiar with the warmth a sip of wine brings and the flush to the cheeks, both phenomena which occur when the true ego incarnation is experienced. The false ego effect of alcohol, however, works more deeply than this. There is also the emotional transformation— the newly found courage to proceed with what one would otherwise be too inhibited to do or say, even a sensing of inner strength which normally does not seem to exist. For just these reasons, wine was turned to for use in ceremonies of the Dionysian mysteries and in actual rites of the Bacchanalian cult. Until this time, consciousness had been something held in common by families and clans. This included hereditary clairvoyance which is tied to the blood. In paving the way for an individual ego consciousness no longer dependent on external clairvoyant guidance, wine allowed a man to act boldly and self-confidently on his own. Wine’s mission was

35 36 • Thomas Poplawski to undermine the old clairvoyance and the old blood ties. Henceforth, a man could stand on his own, apart from his clan, looking to himself for guidance (one cannot help but think of the modern echo of this in the adolescent who begins taking alcohol at the time in his development when he is beginning to individuate, to stand apart from his family). This use of wine in the times of ancient Greece and Rome left the way open for the next stage for mankind— the development of the brain as an ego instrument allowing the ego to vest itself in the individual man or woman. Wine’s ancient mission came to an end with the Last Supper— from that time onward man’s action was to spring from the higher ego of the Christ-inspired individuality. How are we to look then at the continued use of alcohol in our time? The repeated action of replacing the ego’s working on the blood with a false ego (often a counter-ego), serves only to impair the normal maturational process, i.e., ego development. A school of spiritual development has the opposite striving, seeking in every possible way to enhance the ego functioning, to allow the ego to develop more skill and abilities in guiding the individual. Any action which seeks to replace the “I” with some outer agent serves only to weaken the will, to hamper the ego in its task. Rudolf Steiner warned us of other ego weakening activities as well— drug use, hypnosis, and psychic channeling, once again activities which replace the acting of the ego by some outer agent. I might add that any time our ego is allowed to regress or step back, we cannot know who or what will actually step in to take its place. When Steiner was asked specifically, “How much alcohol is a person on a spiritual path permitted to have?” his reply was, “Not even as much as one chocolate liqueur.” Allowing alcohol even occasionally to replace the ego activity on the blood comprises a serious pollution of the “I,” allowing a materialistic ego which opposes the deeds of the spiritual ego to rule the person. This strong stance was not intended as a call for a new anthroposophical temperance movement, but rather a call to awakeness for those who make the pursuit of a spiritual path a life’s goal. To look more specifically at how this growth of ego capacities is blocked, let us look at some typical situations. Often, alcohol is turned to in adolescent to assuage the discomfort of social interactions. When the young person shrinks with feelings of inferiority and lack of self- confidence in his ability to interact (especially with members of the opposite sex), alcohol provides that “liquid courage,” filling one with bravado and new energy as well as dulling some of the self-observation Alcohol, the Family, and The Wound • 37

which enhances anxiety. As time goes on, alcohol serves to prop up inadequacies of various sorts through life. When life becomes too stressful, a drink is such an easy solution. The problem with this apparently “normal” and socially acceptable behavior is that in using this external means of helping one through difficult situations, the ego is not permitted to grapple with these challenges. In plain language we just do not grow up. Instead of developing through the sentient soul, mind soul, and consciousness soul stages, there is always a greater or lesser degree of oneself “held back,” in some cases to the extreme of eternal adolescence. I have intentionally avoided the term “alcoholic” up to this point, only because it is so frequently used to define what I a m n ot, therefore I d o not have a problem. For many the term conjures up the image of a poor fellow in rags clutching a bottle in a paper bag and huddled on some urban street corner. The fact that many alcoholics are very successful in making money belies this extreme characterization. There are many types of alcoholics and it is a study unto itself, from the occasional binge drinker to the more visible drunkard. What is shared in all of these instances is the inability to live a life without alcohol. One typical alcoholic is a busy professional man (or woman), a pillar of the community (even a Waldorf community). He has a stressful, fast paced life. He comes home nightly, exhausted, and has a couple of mixed drinks. “Two is my limit,” he tells himself. Then there is the middle-aged woman who lives alone, maybe a teacher or social worker, who has a few “civilized glasses” after dinner, and “it’s only wine.” In neither of these cases does alcohol use approach the disabling level which many believe connotes alcoholism. But on a subtler level, something is missing, some level of encounter with the world has been sidestepped, and usually on the sentient soul level of the human encounter, things seem to be not quite right. In a relationship with the alcohol-dependent person one has the unsatisfying experience that the one who drinks is never fully engageable, that contact on a deep and meaningful level does not occur. A spouse feels that problems on a more core level are not shared (or even perceived). The drinker has a separate relationship with alcohol which is easier, and predictable and a h ea lth y bond between the couple cannot grow. The spouse feels left out, often inadequate and self-blaming, sometimes even joining the other in drink as an attempt at closeness. The one thing, however, that is not done is to provoke the crisis that would bring the drinker to realize the problem and seek help. The spouse takes 38 • Thomas Poplawski the role of “enabler,” which serves to stymie the development of both the drinker and the spouse.

The Fam ily

In the series of colored glass windows in the Goetheanum, the violet window in the South portrays the spiritual soul of the unborn child looking down from on high to bring together the parents who will make its incarnation possible. The mother is pictured with curved forms overshadowing her, representing the feeling forces she will offer both to embrace and protect the child as well as providing a model for the imitative forces. The father, on the other hand, is inspired by a mighty flame— the will forces he is to bring to the child. This tender and vulnerable being is then shown floating down to the Earth led by the angels. In the case of this child who comes to the parents affected by alcohol, however, what is it that is met? We find that the parents are unable to provide the wholesome archetype for the child’s imitative forces on the level of feeling and willing which manifests most in later life as the inability to maintain healthy relations with others, but this is often only the most outwardly visible of the problems. Alcohol abuse by the parent provides a physical body for the child with so little vitality that it is difficult for soul forces to eradicate and overcome hereditary disposition. When this fails to occur by the seventh year as it should, the formative, etheric forces are used up at an early age. This store of ego impulses was to last until age 28 when a new impulse needs to come from within the individual. Instead the impulse is so inadequate that it falls short, so that the meeting of the higher ego that is to take place at ages 17 to 18 does not occur.2 The individual comes to experience an inner void, the empty and despairing feeling of the lost “inner child.” Looking at statistics reveals the hurdles these Adult Children of Alcoholics encounter in later life— 50% have problems with alcohol or drug abuse. Following the example of their parents, they know of no other way to face the stresses of maturation. Of the other 50%, at­ tempts at coping often take the form of panic attacks, agoraphobia, psychosomatic complaints, or hypochondriasis. Among many of the first born, attempts to overcompensate can take the form of a false temperament in “workaholism”—a parody of the true choleric—born out of the maturing child’s attempt to take control of a life where its needs are not being met. Alcohol, the Family, and The Wound • 39

Where then does this leave the child of what one writer has termed “Toxic Parents”? Waking up as an adult to the realization that one has been somehow cheated or deprived by the weakness and inadequacy of one’s parents can yield rage, bitterness, even a disowning of one’s parents. It has become apparent though, that the use of alcohol is not the only ago-disabling factor that leaves “soul wounded” children; hence the feeling by children of other types of dysfunctional families that they, too, have been deprived and injured. In their soul functions they share some of the same difficulties as well. Many of these parents were themselves children of alcoholics—though they did not themselves go on to abuse alcohol, they were unable to make much movement in repairing their damaged selves and carried on similar dysfunctional international patterns when they became spouses and parents. In lectures to the workers at the Goetheanum Rudolf Steiner warned that “alcohol has a long-term negative effect that manifests in many genera­ tions. Much of the weakness that exists in humanity today is simply due to ancestors who drank too much.”3 Regardless of its origin, let us look further at this wound that so many share.

The W ound

I am not a mechanism, an assembly of various sections. And it is not because the mechanism is working wrongly, that I am ill. I am ill because of wounds to the soul, to the deep emotional self—

D. H. Lawrence

The image of a wound to the soul is a prominent one today. Especially through the work of the Swiss psychologist, Alice Miller, and the American, John Bradshaw, the revelation that not only the children of the several million alcoholics in our country, but in most families, there is a dysfunction that leaves a painful and lasting mark on the child. The child carries on as well as is possible, but inside carries this damage into adulthood. The incarnating child is protected in the womb by the physical body of the mother. At the time of birth, the physical body of the child emerges from the womb. It is then vulnerable and exposed to the forces of the outer world but the other bodies remain ensheathed. Thus, in the first seven years emotional damage to the child is mostly impressed into the 40 • Thomas Poplawski organs. This is the least conscious level of wounding which tends to manifest later in life in physical illness and psychosomatic symptoms. After the change of teeth begins, the etheric body is unsheathed and it too is exposed. We know that the ether body is the bearer of the life force, creative imagination, and memory in the individual. It is as well the foundation for fortitude and self-confidence. In these childhood years most of the difficulties we normally associate with the Wound arise. The damage to the ether body manifests in problems with memory (includ­ ing difficulty remembering much of childhood), a depression of the life force, a sickened imagination, and a sometimes devastating impairment in self-confidence.4 In adolescence the astral body is “born.” the challenge of learning to manage our desires and passions is made more complex when there is inadequate role modelling by the parents. We strive to begin the process of transforming and purifying the astral body toward ethical behavior and ideals as we learn to negotiate our needs with others. The interrup­ tion caused by the wounding at this level is most prevalent, less deep, and most easily transformed. Many so-called “neurotic” behaviors of the “normal” individual have their seed in adolescence. It is becoming evident that normality is only a myth unless we are able to accept that what is normal in our time is carrying the Wound. Looking again at the violet window, we see the two-headed spiritual being looking simultaneously back to the former life and ahead to the coming life. This being chooses the two parents and brings them together. In fact, we choose our family members for the next life in those quite conscious years when we are in our early 30s.5 In those most incarnated years we choose the instruments of our Wound. There is another part to this picture. Thornton Wilder wrote a short one act play called, “The Angel who Troubled the Waters.”6 The setting is in Bethlehem where there is located a miraculous pool. The site is visited once a year by an angel who comes down and touches the waters. The first person to bathe in the pool after this is healed of any affliction. As the curtain rises, the pool is surrounded by cripples and invalids of every sort, each with the hope that this year he will be the first and thereby be made whole once more. One apparently fit man, a physician, also sits and waits by the side of the pool. When the angel suddenly makes its appearance, he is barred from being the first to bathe with the words, “Healing is not for you.” He objects that despite his outward appearance of wellness, “his wings are caught,” all his endeavors “sink half performed,” through a flaw in his heart he is prevented from Alcohol, the Family, and The Wound • 41 practicing his profession as it could be done. To him the Angel replies, “Without your wound where would your power be? It is your remorse that makes your low voice tremble into the hearts of men. The very angels themselves cannot persuade the wretched and blundering chil­ dren on earth as can one human being broken in the wheels of living. In Love’s service only the wounded soldiers can serve.”

The Power of the Wound For some the notion that this wound to the soul might be viewed as a capacity is a difficult one. In a lecture titled “The Origin of Suffering,” Rudolf Steiner speaks of this puzzling connection between woundedness and spirituality.7 We know that the forces of life are carried by Man’s etheric body. On the other hand, the astral body bears the emotions and desires as well as consciousness. The ether body is engaged in building up while from the outside come forces which would destroy. On the border between this upbuilding and disintegrating, between life and death, lies conscious­ ness. A plant merely absorbs the action of the external elements— the heat of the sun, the wintry cold. It has no consciousness. But where there is conflict between the external elements and the inner life force such that pain arises, where some “death” occurs, there consciousness ap­ pears. “Unless a partial death takes place in the living being, the process that gives rise to consciousness cannot be initiated . . . ,”8 One illustration of this lies in our sense of sight. Pictured imagina­ tively, “A living creature is penetrated by a beam of light, you would see alteration in the skin; a tiny eye begins to appear. A delicate form of destruction occurs that is experienced as pain. From this pain conscious­ ness is born.”9 This entry of death into a small part of our physical being creates the possibility for an inner mirroring of the outside world. Similarly, a partial death to our life being, a wound, brings about the possibility for an inner reflection of the outer world, i.e., consciousness. This analogy is taken further by a Jungian analyst, James Hillman.

The soul sees by means of affliction. Those who are most depen- dent upon the imagination for theirwork—poets, painters, fantasts— have not wanted their pathologising degraded into the “uncon­ scious.” The crazy artist, the daft poet, and mad professor are neither romantic cliches nor antibourgeois postures. They are metaphors for the intimate relationship between pathologising and imagination. Pathologising processing are a source of imaginative 42 • Thomas Poplawski

work and the work provides a container for the pathologising processes.... The wound and the eye are one and the same.10

The German poet Rilke was once introduced to Freud and later invited to enter psychoanalysis as a treatment for his recurring depres­ sions. He refused fearing that the treatment would render him no longer able to write. On another level, there appears to be a connection between the wound that the child of the alcoholic bears and the path of the healer. One frequently quoted survey has found that at least 70% of those who have chosen the helping professions as their life’s work (nurses, physi­ cians, teachers, therapists) are children of alcoholics. The particular social sensitivity which is part of this wound seems to have sought its redemption in the Mercury path of seeking to heal others. In citing these examples, however, we cannot dismiss or diminish the pain and anguish of the wound. We live with it, we endure it, but in all honesty, it is rare that these wounds are really cured. Rather than a total remission or complete healing, a learning to coexist with the wound is a more honest expectation. We have seen Rudolf Steiner referring to the possibility for consciousness which our suffering provides while James Hillman spoke of the wound as a capacity as long as “work provides a container for the pathologising.” With these indicators in mind, let us take a brief look at what can be done with the wound.

Working with the Wound

Wisdom is crystallized pain. Rudolf Steiner

... and the wounds to the soul take a long, long time, only time can help and patience, and a certain difficult repentance long difficult repentance, realization of life’s mistake, and the freeing oneself from the endless repetition of the mistake . . .

D. H. Lawrence

The wound is ever present. For years it may be silent but in a vulnerable moment its aching presence again makes itself known. At Alcohol, the Family, and The Wound • 43 these times we are reminded that we need to face our wound, but to do so in a way that bespeaks health, life, an awakeness. Choosing to ignore this call, we risk losing our reason for being here on earth. A leader of the existential school of psychotherapy, James Bugenthal, describes this danger:

When we find ourselves on the brink of being swept into non-being we are impelled to desperate steps to preserve what we can. Faced with the potential loss of all, we may sacrifice much to save something. Among the extreme measures to which we may have recourse in this circumstance is the yielding up of our very being, some of our aliveness. We make a grim trade with fate in the hope of holding on to some parts of our being. We come to realize only some fraction of what is latent in our lives. We cripple ourselves psychologically choosing that some aspects of our potentials for living will not come to actuality. Thus we become maimed creatures in our very being.11

The opposing forces would seek to cripple us by pushing us to two extremes which the Swiss analyst, Alice Miller, has termed the grandiose path and the depressed path.12 In the former, the luciferic forces would have us ignore the wound, filling our lives with more and more work or distraction or busyness. The workaholic can be one example, escaping the pain by never allowing oneself time to feel anything. Workaholism has been termed “the pain that others applaud”—this escape route can be very helpful to others but somehow it also involves avoiding one’s own humanity. On the other extreme, the ahrimanic powers would have us wallow in our wound, accepting the “crown of victimhood.” While the grandiose path says “I have no wound” (and implies, “I am not really human”), in the depressed path the subscript is “All that I am is Wound.” This path can lead to a disabling of the soul functions (thinking, feeling, and willing), focussing all of our energies on one’s personal suffering. Taken further it leads to numbness, emotional paralysis, the experience of inner hollowness. Where the former path leads to a running away from oneself into the world, this path suns the outer life, withdrawing as a way of coping. We each take both of these roads though we tend to choose one more than the other. Before us lies the challenge of finding the dynamic balance, of holding to the center— to meet one’s pain and accept it 44 • Thomas Poplawski without sealing it over, without attempting to avoid. The wound is an opening at the threshold of the spirit world, a door to our meeting of the Lesser Guardian. These meetings can be painful but our receptiveness to stepping through this threshold honors it as a “Sacred Wound.” Its sacredness lies in that it is a harbinger of our destiny, an indicator as to the challenges we have chosen in coming to this earthly life. If hearkened to, the Sacred Wound can be a call to redemption. Neglecting this call condemns us to “endless repetition of the mistake,” an unconscious repetition of dysfunctional family patterns, of deadened existence. The path of recovery (not recovering from anything, but a recovery of humanity, of the “I”) requires, on the first hand, a recognition of and an owning of the wound. In Alcoholics Anonymous each meeting begins by having every participant affirm, “I am an alcoholic”—denial is a primary and reoccurring obstacle on the grandiose path. Next one must begin to explore one’s wound, engaging in a dialogue with one’s pain. A relationship needs to be cultivated over time with this part of ourselves that we would so like to disown. We need to know our shame, our anger, our humiliation. The work here is connected with the human double. Group work can be an invaluable aid at this stage. It can promote our embracing the struggle of others on this journey and serve to widen our consciousness in love, thereby releasing a force to transform the wound. It is because they work very effectively with these first two stages that the forms of groupwork allied to Alcoholics Anonymous, the so-called twelve-step groups (for treatment of other addictions including drugs, sex, overeating, etc.), have such success. These groups are usually not sufficient, though, to entirely remedy the ailing wound. For many anger constitutes another part of the journey with the wound. Rudolf Steiner has actually spoken of the “mission of anger” in learning to bring the forces of the true ego to bear in one’s life. Once again, though, anger is only a stage and not the end goal. Some become trapped in an anger which gives way to bitterness, taking us off on the depressed path. Acceptance of parents and family and the wresting of some meaning from the negative experiences of growing up is essential. The karma and destiny of the individual is inextricably related to a folk soul as we all know, but also to a family soul. Every individual receives his task in life through these two intermediaries. Developing a conscious understanding of how this manifests in one’s biography is most impor­ tant for the spiritual seeker.13 Alcohol, the Family, and The Wound • 45

With these previous steps as preparation, the core of the work is involved with learning to avoid the pitfalls of the two extreme paths and a finding and holding to the center. Rudolf Steiner spoke of meditation as a force that of itself can heal the disabling effects of a damaging childhood. Many find that they must first do some preliminary soul work. This often means working with a psychotherapist using the supporting ego of the therapist to take one to a place where one can begin to properly meditate. In many situations the ideal is also to make use of artistic therapies, especially eurythmy and the visual arts. The tendency to see things as either black or white, to go to either of the aforemen­ tioned extreme paths can often be difficult to work through in a talking therapy. Through curative artistic work the breathing that needs to develop between the extremes becomes evident—the center we are seeking is not a fixed point but rather a living dynamic. Strengthening the sensitivity for centeredness while remaining in touch with the wound provides the only true relief. In the Bhagavad Gita, Krishna exhorts Arjuna not to be afraid, because the true ego was never born and will never die— weapons cannot touch it, fire cannot burn it, nor can water drown it. The ego never is wounded, hence, to this source we look for our healing. Each of us carries within our souls a bit of death, a fragment of spirituality, which has been inserted into sheaths of our being. It manifests in a painful manner, calling attention to itself and in turn we are sensitized to some aspect of the world around us. The parental abuse of alcohol (or even grandparental) can be seen as one source of this unwelcome awakening agent. Fabre d’Olivet likens the phenomenon to the way an irritating particle lodges itself in the folds of an oyster’s flesh. From the illness and discomfort this causes the creature results the previous and beautiful pearl. A poem by the Spaniard, Antonio Machado, expresses a similar theme:

Last night, as I was sleeping I dreamt, marvelous wonder! That I had a beehive here inside my heart and golden bees were making white combs and sweet honey of old bitterness .... 46 • Thomas Poplawski

Transformation of our woundedness, our old bitterness, can yield wisdom and beauty within us, but in order for this to transpire we are called to inner activity. Thus the death process of this wound to our lower being can give way to a creative, ennobled consciousness in our higher being. In ending let us contemplate one of Rudolf Steiner’s Wahrspruchworte (Truth-Wrought-Words), a portion of which can be thought of as a kind of Meditation for the Wound.14 In cultivating the attitude of the verse, we honor the sacredness of our wound and accept its catalyzing and transformative mission.

I feel my fate My fate finds me. I feel my star, My star finds me. I feel my goals, My goals find me. My soul and the World are one.

Life grows more radiant around me, Life becomes more difficult for me, Life becomes richer within me.

NOTES

1. Rudolf Hauschka, Nutrition, (London: Rudolf Steiner Press, 1983), 120. 2. Bernard Lievegoed, Man on the Threshold, (Stroud: Hawthorn Press, 1985), 196. 3. Rudolf Steiner, “The effects of Alcohol on Man,” Dornach, January 8,1923 from Health and Illness, vol. II (New York: Anthroposophic Press, 1983), 50. 4. Rudolf Steiner, “Illness and Death,” Berlin, December 13, 1906 from Supersensible Knowledge (Hudson, NY: Anthroposophic Press, 1987). 5. Rudolf Steiner, "The True Attitude to Karma,” Vienna, February 8, 1912 from Esoteric Christianity and the Mission of Christian Rosenkreutz, (London: Rudolf Steiner Press, 1984). 6. Thornton Wilder, The Angel Who Troubled the Waters and Other Plays. 7. Rudolf Steiner, “Origin of Suffering,” Berlin, November 8,1906 from Supersensible K now ledge se e note #4. Alcohol, the Family, and The Wound • 47

8. Ibid., 57. 9. Ibid., 58. 10. James Hillman, Re-Visioning Psychology, (New York: Harper & Row, 1975), 107. 11. James Bugenthal, The Search for Existential Identity, (San Francisco: Jossey- Bass, Inc., 1978), 14. 12. Alice Miller, The Drama of the Gifted Child, (New York: Basic Books, 1990). 13- Rudolf Steiner, Knowledge o f the Higher Worlds: How is it achieved?, (London: Rudolf Steiner Press, 1969), 198. 14. The entire verse begins "Es keimen der Seele .” Patient at the Ita Wegman Clinic —A Personal Story*

BY PHILIP MEES

W h e n my physician gave me the recommendation to go and spend a few weeks at the Ita Wegman Clinic, in Arlesheim, Switzerland, after the removal of a tumor from my bladder, I was almost grateful. Not for the prospect of being in a clinic but because I was physically and emotionally run down and welcomed the opportunity of being re­ moved from daily life for a while. However, I had no idea what life in a clinic would be like; I only hoped it would be different from that at a typical U.S. hospital. Technically, I was no longer ill but I was shaken by the news of having carried cancer in my body and by the fact that the odds were good that it would come back. So I arrived in a visibly unstable condition. The Ita Wegman Clinic is at once quite an informal place and also has its firm rules, habits and requirements. Since I arrived on a Saturday afternoon after a delayed flight from New York I was not officially checked in until Monday and even then the paperwork consisted of one form which I don’t even remember signing. Compare that to a hospital admission! On Saturday I was immediately shown to my room that was very simply furnished with a hospital bed, small table, two chairs, a dresser, a hanging closet, a night table and a wash stand. Restroom and bathroom were both down the hall. I had opted for a single room without private bath. I was invited to make myself

*Ed. note: The Ita Wegman Clinic was founded by Ita Wegman, a Dutch physician who collaborated for many years with Rudolf Steiner in establishing the anthro­ posophical approach to medicine. For another perspective on anthroposophical cancer therapy, see the review of A Slice of Life by Lee Sturgeon-Day in the previous issue of the Jo u rn a l.

48 Patient at the Ita Wegman Clinic • 49

comfortable and immediately got a little afternoon snack with herb tea. During those three weeks I tasted more different herb teas than in my whole life before. And I liked them, too! The doctor on duty came for a get-acquainted visit and promptly confiscated the collection of remedies, vitamins and minerals I had brought from home. One of the senior nurses also came in to tell me about the routines of the house and to help me feel at ease. These and other first contacts all gave me a feeling of friendliness and a kind of balanced quietness that was very welcome after the trip I had just had. The weekend is a quiet time in the clinic. No therapies, just food, remedies and rest. I was jet-lagged and still wound up, woke up in the middle of the night and took a long afternoon nap on Sunday. I also got to know the neighborhood on foot, walked up to the Goetheanum and took a first short walk in the magnificent forest of the Hermitage nearby. Arlesheim is a beautiful town set against a hillside, with attractive houses and everything meticulously kept in the Swiss man­ ner. On Mondays the normal life of the clinic returns. My days went approximately as follows: Iscador shot at 6 A.M. every other day, bath at seven (when will Europeans learn about shower curtains?), break­ fast in the room at 7:30. At nine I had eurythmy from a Dutch curative eurythmist. By the way, the place has many Dutchmen on the staff including my doctor, Jeroen van Houten, who had given up a flourish­ ing practice in Holland to come to the clinic. Of course, Ita Wegman was Dutch and the connection has always remained. At 9:45 back to bed for a compress on the bladder which meant my first nap of the day. At first it felt strange to sleep again in the middle of the morning but I soon enjoyed it. And what else could I do being forbidden to read or speak during the compress? The rest of the morning I would write in my diary, read or take a walk about town. At 12:30 is the main meal in the dining room for the staff and those patients who are not confined to bed. I shared a table with a Dutch lady who had been at the clinic for 30 years as a curative eurythmist and two other patients. The food was of an amazing variety and excellent quality. Only once did I eat something I would just as soon not have again. This is a time to get to know other people, patients and staff and serves as an important social event in the day. Because all patients receive their own individual therapies they do not see very much of each other. Therefore, the midday meal is a nice opportunity to socialize. After the meal I had my second compress, liver or 50 • Philip Mees kidneys, and inevitably my second nap— a real luxury from which I sometimes had to tear myself away to make it to painting on time at 2:45. Again a Dutch therapist who coached me in my awkward efforts at letting colors speak and guide me into form and meaning, a process which my fairly orderly mind found very mysterious and sometimes frustrating. After some days the merest hint of a feeling for this idea started to arise and I also started to understand how working in the fluidity of color might be beneficial for a mind that tends towards uptightness. I should probably do more of it now that I am back. The clinic has a beautiful garden with lawns, large trees and flower beds. On nice days the patients use it to receive visitors and I often sat there quietly with a book, after the painting therapy, reading and watching the children enjoy the goats and ducks the clinic keeps. A light supper is served in the room at 5:30 and then the whole evening is free. Because it was light till close to ten o’clock I made several long evening walks in the woods nearby. The woods are like parks with neat logging roads, good foot trails, no dead trees any­ where and selective cutting of trees everywhere. Mostly majestic beaches and pine trees. The little valley behind Arlesheim has some deep caves and also some oaks. Legend has it that its history goes back to Druid times which made the area especially interesting for me. Before closing, a word about the staff. Those of the staff one sees most often are of course the nurses. Except for one young man on my floor, these are women ranging in age from their early twenties to somewhat older (gray hair). The older ones provide their care with a natural ease and a friendly concern and humor as if that were a matter of course for them. Perhaps it is but it sure was nice to receive. The younger nurses must have good role models in them for they, too, were mostly very friendly, relaxed and showed interest in me as a patient. I also had a feeling they respected the fact that I had an illness and observed how I dealt with it in a sympathetic manner that some­ times created natural opportunities for very nice, personal conversa­ tions. Never did I feel any conflict or animosity which I am sure must exist there as in every other human social setting. To me it felt like the clinic was functioning smoothly. What impressed me most of all about the Ita Wegman Clinic is the natural manner in which the care I received addressed body, soul and spirit. There was a carefully balanced regimen of remedies by mouth, injection and compresses combined with not only the eurythmy and painting but also with a counseling visit by the doctor every day. Patient at the Ita Wegman Clinic • 51

These visits proved to be of key importance to my recuperation. The understanding and receptivity I felt on the part of the doctor for the psychological aspects of my situation were a new experience for me and I realized how those sessions, the remedies and the therapies formed an integrated approach to enable me to recover my health. The result was that I have rarely felt as rested and ready to face life as when I left the clinic after three weeks. It is an extraordinary place where I felt a real dedication by the staff to the well-being of the patients. This is not a commercial for the clinic, but only my personal impressions. The Eternal Feminine/Masculine/Human

BY DAISY ALDAN

O ut o f H e r E x ile

Out of her exile out of the blurred webs of her dream out of the captive shroud of stony death she emerges into a drift of light which illumines the flowering fruit trees, their benevolent blossoms.

Star rays resonate in revolving, reaching toward her who molds herself forth to the encounter. After long gestation in impotence, she survives the m a jo r implorings, m in o r retreats, dissonant defeats.

Weaving a cosmic geometry in curves, spirals and angles of the intoned Word, having trusted its constancy among confusions, one incredible morning, she rises, stirs, chooses, becomes a world.

Out o f H er E x ile is a poem appropriate to our motif which is not for women only: Men have only to substitute ‘his’ for ‘her.’ All, both men and women, are on a quest of transformation toward free self-directed individuality. 52 The Eternal Feminine/Masculine/Human • 53

The eternal feminine and the eternal masculine exist in both men and women, and in all creativity, and they must be reconciled and brought into balance. What is meant by ‘the eternal feminine’ and the ‘eternal masculine? There are multiple innuendoes, but basic to them is the knowledge that mythology as well as science teaches, that two cosmic energies weave in all creation and in human destiny. Those two elements are fire and water, a polarity which in combining creates a balance. In ancient times those two elements were personified in the myths which have much to teach us today. Through them we may begin to understand the marriage of Aphrodite and Hephaestos. Aphrodite comes from the sea. The painting of The B irth o f Venus by Botticelli is familiar to all. Venus is merely an emanation of Aphrodite, the Great Goddess of love and beauty. Little by little, she rises from the water, until she stands, unveiled upon the earth. The Divine has become the Divine-Human. Hephaestos is the God of fire who creates at the forge. Their marriage symbolizes the unification in each individual of those two basic ele­ ments which exist in all creativity. Later there is the marriage of Aphrodite and Apollo, the God of the Sun, representing a higher stage in the evolution of consciousness. This is followed by Aphrodite and Hermes, yet another advance toward earthly existence. Finally, the myths depict the marriage of Psyche and Eros, emanations of the above. The Divine- Human, the Human-Divine. Those two forces brought to equilibrium, represent ‘the eternal feminine’ and the ‘eternal masculine.’ They exist in both men and women as archetypal central forces in the evolution of consciousness. They must be brought to equilibrium in all creation, cultures, in all society, or a disequilibrium will result. At one time, we are taught by the Great Teachers of humankind, all opposites existed together in the Great Cosmic Egg: Heaven and Earth, day and night, inner and outer. The symbol for that is Uroborus, the serpent who forms a round by biting his own tail. We are further taught that before earthly being, before the Fall, the origi­ nal being was self-perpetuating. In the future the human being will become that again but on a new level of the evolutionary spiral and in a different way. There were epochs in civilization when matriarchal or female culture prevailed. Before the rise of male religions, Old Europe was a matrifical, sedentary, peaceful, art-loving world— a sea-bound culture, an egalitar­ ian society where the Great Goddess was worshipped: In different 54 • Daisy Aldan epochs and places, she was called Isis, Astarte, Ishtar, Inanna, Nut, Ashteroth, Hathor, Nammu, Ningol, etc. She represented the feminine life-force, Natura, the fertile one who had the power to create and destroy life. The matriarchal culture was subsequently destroyed by the infiltra­ tion from the North and from the East of semi-nomadic, horse-riding Indo-European invaders who were mobile, warlike, indifferent to art. Actually, it was important for the evolution of consciousness for matri­ archal culture to give way at that time to patriarchal culture. However, many of those who perceived Science as the great liberator of human­ kind, who did their utmost to advance it, did not foresee that it would lead to a total divorce from any concept of the Divine and lead into a technocracy which threatens to destroy the earth. Scientists like Newton and Copernicus never denied the spiritual divine origin of the human being. Sir Francis Bacon who was so influential in ordering and advanc­ ing the scientific knowledge of humankind was one of the greatest advocates of Christian Hermeticism. Even Darwin’s journals attest to his reverence for the Divine. Yet, as lesser scientists moved more and more into abstraction and materiality, they tended to cut us off from our origins, from living union with the Cosmos, nature and each other. A veil was spread over everything beyond the physical. What were the ancient Mysteries where the wisdom of the Divine aspect of earthly being was taught and perpetuated, declined and disappeared. The fruitful evolu­ tion of humankind as foreseen by the Creative Divinities has become distorted, if not utterly lost. We are reaping the destruction of our lands and our equanimity which the Industrial Revolution engendered— the Age of the Machine which plunged too deep into materiality. The Industrial Revolution was predominantly patriarchical, and women in the Victorian period were relegated to submissive humiliating positions. Rosa Mayreder, an innovative leader in the Austrian Women’s Move­ ment at the turn of the century, wished to remedy that situation. In her mighty treatment of the subject, Krisis der W eiblichkeit (Crisis of Wom­ anhood), she makes crystal clear the startling concept which evoked and nearly a century later, still evokes, controversy and attack— namely the impossibility of any difference between men and women beyond the physical. She states, “It is impossible to understand a human being completely if one takes the concept of genus as the basis of one’s judgment.” Here are some further thoughts: The Eternal Feminine/Masculine/Human • 55

The solution to the man/woman problem must be considered on the basis of “the common spiritual individuality which makes both man and woman human.” We are called upon to look beyond the sense perceptible definition of man and woman to the levels of polarity at work beyond the outer garments, to look for and work toward the harmonious interaction of the masculine and feminine within each whole. The life body which animates and holds together the physical body, has two parts: The male has a female life body, the female has a male life body. The soul has two parts— masculine and feminine. Each may manifest physically. Part of the feminine p r in c ip le is composed of compassion, beauty, imagination, wisdom, represented by such Goddesses as Isis, Sophia, Aphrodite, the prepatriarchal Athena, and in our time, Maria. “The feminine principle was responsible for the development of certain constant gestures in the human being, their refinement of sensory perception, the feeling for beauty, part of the general life of feeling and sensation.” The masculine principle is objectivity, rationalized thinking, action, represented by Zeus, Apollo, Hephaestus, Mercury, Aries, and later the Heroes of antiquity. Now this must be clearly understood: In the course of evolution both men and women attained the potential for both the feminine and masculine principles within themselves. Both men and women may show deep emotion, or great courage, or creativity. To be complete, masculinity must be combined with beautiful femi­ nine characteristics, and the feminine with active masculine character­ istics. This does not mean that men must become feminized, and women masculinized, but rather that we must begin to alter some concepts based on cultural convention concerning what is masculine and what feminine. We must cease to speak of male and female as such, but recognize that there is something more important than sexual gender, independent of it. Since the higher ego in the human is beyond differentiation, we must strive to give this higher ego being which exists in every human being free expression. Inherent is the powerful mandate: We must reopen the spiritual wellsprings of humanity so we may regain courage, strength, endur­ ance, certainty. No less than that! The vast majority today has little idea, 56 • Daisy Aldan

even those who feel the need for it, of how to proceed on such a path. Does the answer for women lie solely in goals of achieving executive positions in giant computer corporations and behaving as many men do, even using the most obscene language? Or is sexual promiscuity what will make women men’s equals? And how about the practices of such groups as the Aegian Women’s Study Institute where to “regain their sexuality” the participants bedeck themselves in golden shawls and bracelets, and at the temples of Aphrodite, Hestia, the prepatriarchal Athena, Demeter and Persephone, build fires of swan’s feathers and dead birds in which they make offerings of golden biscuits, red wine and golden retsina, and perform rituals of song and dance and prayer? Are these not illusory? How then may we steer a balanced course between what the myths call Scylla and Charybdis, the forces of rigidification and dissolution? Humans must be taught to recognize that there are no stereotypes; archetypes, yes, but not stereotypes. Each is an individual who embod­ ies both the eternal feminine and the eternal masculine, which seek to be reunited in wholeness and balance and to be given expression. Each has his or her own individual quantity and quality of masculine and feminine principle. They must begin seriously to understand what is meant when one says that an image of the human being must be created, not based only on sexual gender, as opposing male and female, but that image must be of each as a spiritual being evolving through time to become the Alpha and Omega who reconciles opposites. Then only will relationships achieve dignity and meaning. We are not asked to replace male dominance with female dominance, but to rejoin feminine aware­ ness with masculine objectivity, to enter into a spiritual understanding, to bring heart into thinking and action, to develop this new imaginative conception of the human being. Great artistic geniuses always have known such things. In O pera a n d D ram a, Richard Wagner wrote: “The truly female is to be thought of as the highest form of love’s longing, whether manifest in a man or a woman. The connection between intelligence and feeling is purely human, and is distinctive of the human race. Both female and male are sustained by what is purely human.” Beethoven said that he needed poetry for his principle works, and he ascribes this to the fact that he had become “an entire, that is to say, a complete human being subject to the conditions of both the male and the female." The Eternal Feminine/Masculine/Human • 57

Emerson wrote, “In the brain there are both male and female qualities .... In the mental world, we practically change our sex every moment." Rosa Mayreder spelled out an ideal to be striven for by men and women: They should seek to become “free companions, equipped with the same expedients of civilization, ripe for mutual understanding and ready to explore the heights and depths of life together. Thus will men and women advance towards a new era to which their union will give a new significance.” I would like to conclude by quoting from Die Frauenfrage (The Women’s Question) presented by Rudolf Steiner in Hamburg on No­ vember 17, 1906:

People will enter an age that is no more entrenched in the material, in what is external, but which will receive knowledge of the inner nature of the human being which transcends sex, and without wishing to crawl into bleakness and asceticism, or to deny sexuality, will ennoble and beautify the sexual, and live in that element which is beyond it. And people will then have an under­ standing for what will bring the true solution to the ‘Women’s Question’ because it will present... the true solution to the eternal quest of humanity. One will then no longer say, ‘The Eternal Feminine bears us aloft,’ as Faust says at the close of that play, nor ‘The Eternal Masculine bears us aloft,’ but with deep understand­ ing, one will say, “ The Eternal Human bears us aloft!”

As that great French poet Arthur Rimbaud stated in poetry at the close of his magnificent work, Season in Hell

Eternity I have discovered it. What? Eternity. It is the Sea Matched with the Sun. 58

Oracle

The fury of the night awakens images, as beaten waters plunge full force to depths below, teeming with discovered life, the spray defines the brimming mind. An early thaw reveals the serpent basking a in a sun, its eye unmirrored to a rising dawn, one-eyed ogre alone. The carved rock bespeaks the aged earth tone, low resounding melody of prime, still, yet moving all of life to form. Here in a primeval mist, the clarity of day has yet to part the veils, goddess oracled and mute; rhyming all times searchings with the struggle to gain sight: a new sun, purity of light Margaret Collinson 59

Gaze

The sun that looks on oceans and vast mountain ranges Gives all its gaze to every petal here, And, in its intimate all-caring, changes With every hour its glow and glistening. The rose of mallows, sunflowers, and the clear Sky-blue of larkspur, children as they play It wraps in its all-listening, healing ray.

And so the gaze of Christ can light and fold The whole green earth within His great embrace, Yet every new-born leaf knows there its place, And every heart its home within His hold. Christy Barnes A Cosmological Perspective Regarding the Eighth Sphere of the Interior of the Earth

BY WILLIAM BENTO

Cosmology* In our striving to develop a cosmology suitable for the modern human being, we must keep in mind the relevancy of the Hermetic axiom: “As above, so below.” When the word cosmology is spoken today, there is a predominant tendency for the listener to think only of galaxies, quasars, constellations and far away planets. Such a one-sided predispo­ sition often leads to ideas of abstraction. For most people the concept of galaxies and quasars remains undefined and intangible. The average modern human being lacks any context of experience to interpret what a galaxy or quasar means to his or her life. Consequently, the study of cosmology has been dismissed by most people as a non-pragmatic interest. It has been discounted as having no sensible relationship to the human being’s life on earth. Subsequently, the Hermetic axiom has been forgotten; and heaven and earth have split. Since the Copernican revolution—the assertion of a sun centered universe—man has lived with a world view that does not correspond with his sense perceptible experiences. The adoption of this world view has meant the acceptance of abstract thinking, and with it the inner experience of a deep sense of alienation from the Cosmos. In a manner of speaking, the evolution of the modern scientific knowledge of Cosmology has indeed provided a basis for one of man’s most funda­ mental experiences— alienation.

______* Cosmogony—the study of the origin of the universe. Cosmology— the study of the organization and evolution of the Universe. 60 A Cosmological Perspective Regarding the Eighth Sphere • 61

Accompanying the loss of ancient Cosmology was the loss of faith in the Hermetic axiom, “As above, so below.” This loss corresponded with the disappearance of various faculties within the human being that allowed a perception of the supersensible realities above and below. Gradually, as this form of perception faded from memory, the sense perceptible phenomena became the basis of our world view. In its extreme form it has become a world view of materialism, without spirit. Yet, even in this agnostic perspective, the human being strives to find some principle higher than himself—even if he has to mentally create an abstraction of it. This only points to the indestructibility of the spirit itself. If we take faith in this testament, then we can begin to overcome the alienation, we can begin to develop that spiritual faculty which slumbers in our soul. Our first step is taken with the recognition that spirit exists in the worlds above and below; and because as human beings we participate in both realms, spirit exists within us. The following is a quotation from a lecture by Rudolf Steiner, “Cosmogony, Altruism & Freedom”:

If we look back particularly into pagan cultures, we find a basic scientific character, such a fundamental character that we can say: they had ... a cosm ogony, they knew each other to be members of the whole universe .... They stood in contact with the whole universe and had their own destiny within that cosmos.

Our civilization does not possess an impulse to truly create a cosmogony. In the strict sense of the term we do not have a genuine scientific way of thinking. We have statistics of isolated fa c t s in nature and schematic patterns of thought-concepts; but we have no true science connecting us with the spiritual worlds. Thus the old civilization possessed a cosm ogony, and this has been lost for our civilization. Man cannot be strong in life without cosmogony. This scientific element—I might say—is one thing which is driving our civilization into decline.

Rudolf Steiner’s development of spiritual science offers us a method of thinking that can awaken the faculties slumbering in the human soul, as well as provide us with a confirmation of the need to develop a cosmology suitable for the modern human being. This latter aspect has been articulated in a number of ways by numerous modern thinkers and scientists of our century. Few express it so beautifully and succinctly as 62 • William Bento the scientist and philosopher, Oliver Reiser. In his epic work C osm ic H u m an ism we find the following:

Man’s supreme mission, and science’s highest task, is to locate man in the cosmos: state his origin, position, and destiny in that widest— possibly infinite—cosmos in which he lives and moves and has his being, (page 28)

This expression of “man’s supreme mission” is not without prece­ dent. Ancient cosmology embodied the blueprint of man’s supreme mission. It encouraged and enabled him to pursue the quest. Today, all three aspects (origin, position and destination) are in need of substantial illumination. A review of ancient cosmology will prove to be invaluable in this respect. Moving from the religious cosmologies of the ancient civilizations on to the Greek advances by Pythagoras, Plato and Aristotle and then further to the medieval cosmology of Dante, we find an integrated body of knowledge linking the universe, man and earth. At the close of the medieval era, an integration can be discerned within the sciences; particularly within astrology, alchemy and medi­ cine which were expression of religion, art and science. It was not an abstraction of the mind, but a world view of rationalism and idealism that had direct pragmatic value for the human being. The dynamics of the creative and destructive forces of human life were perceived and addressed as realities of the moral world order innate in all religious cosmologies. Good and evil were aspects of the self-reflective con­ sciousness of spiritual beings within the cosmos, as well as human beings upon the earth. In Dante’s religious cosmology, Divine Comedy, he portrays a deeply felt relationship with the moral ethical conduct of life. Three worlds are described in this Trilogy: Inferno, Purgatory and Paradise. In his depiction of the Inferno, the descent into Hell is categorized into nine spheres or conditions of being that are reflections of sins created by men and women on earth. In these realms the souls suffer the consequences of their vices. In Dante’s vision of Purgatory, the souls repenting is described throughout nine spheres as well. This ninefold order is also found in his vision of Paradise, wherein Dante identifies the Heavens of the planets and fixed stars. In these realms souls are honored for their virtues and achievements in reconciling the truth of humanity with the spiritual hierarchies’ intention for evolution. A Cosmological Perspective Regarding the Eighth Sphere • 63

With the advent of the early modern cosmologies, the religious and moral aspects of cosmology lost their significance. Although qualities of religious thinking can be found in the works of Copernicus, Giordano Bruno, Galileo and Kepler, their adherents did not involve themselves with the moral connotations of the world order. Accompanying the moral vacuum that was created by this type of thinking was the gradual denial of the reality of evil and its sources as depicted in ancient cosmologies. If we follow the evolution of modern cosmology from the sixteenth century into the present, we will discover a rapid disintegration of religion, art and science. Not only are these pursuits of knowledge disconnected, but within these pursuits themselves we also find greater and greater divisions of knowledge occurring. By the nineteenth century cosmology becomes so narrowly defined that it is relegated to a study of theoretical astronomy; and at the same time, the earth sciences and human sciences emerge as exclusive fields of knowledge, making little reference to a comprehensive world order. Every conscientious student and practitioner of spiritual science finds himself or herself concerned with the consequences of such a disinte­ grated approach to the pursuit of knowledge. In my concern for the present state of affairs in mankind, I have been led to conduct spiritual scientific research into the cosmological dynamics of the last 150 years of world history. An understanding of the renewed star wisdom, as pioneered by Willi Sucher, has provided me with a methodology to research the subject matter at hand.

Michael and the Dragon Ancient cosmology is imbued with mythological images and dramas. As Joseph Campbell has so aptly presented to modern consciousness, the ancient myths are as valid today as in the day of their creation. They present to the imagination the essential truths of existence. It is in this light that I wish to select the imagination of Michael and the Dragon as a starting point for contemplating the world history drama we find ourselves living in. Imagine Michael standing before your gaze. Reaching upward with his left hand, he holds a pair of scales. Around his chest shines a golden breastplate and in his downward stretched right hand he holds a mighty sword. These symbols of the scale, the breastplate and the sword are keys capable of unlocking the deeper mysteries of this Archangelic Being. 64 • William Bento

Both in the Egyptian Book of the Dead and in the liturgical literature of Christianity, Michael is found with a pair of scales in hand. In the Judgment Hall of Osiris he weighs the heart (the organ of conscience) in the balance against the feather (symbolic of right and truth). As the Guardian of Purgatory he weighs the souls of men and writes into the Book of Life. In both these images the scales intimate the mysterious laws of karma and reincarnation. The origin of the symbolism of the scales takes us back to the Egypto-Chaldean epoch of time, wherein the Sentient Soul of man developed. It was during this time that man became aware of the “active workings of the Divine” by reading the starry script of man’s birth, life, death and rebirth. Star wisdom, in this sense, can be intimately connected to the symbolism of the scales. Symbols of the breastplate emerge in the Old Testament; Exodus Chapter 29 and 39. There it is described as a symbol of consecration that was part of the making of the holy garment for the priests. The breastplate appears in St. Paul’s letters to the Ephesians (6:10-18) and the Thessalonians I (5:1 -23) as well as in the Book of Revelation (1:13) where it is referred to as the golden girdle. One need only think of how the breastplate was forged and inscribed in the days of Knighthood. The Knight vowed his life to the symbol imprinted on the breastplate; for the ethic of the Knight was, “a life not worth dying for is a life not worth living.” Within these images of the breastplate the significance of holy vows by which to live one’s life is strongly emphasized. The common use of the breastplate in the days of knighthood culminates a time wherein the quest for truth characterized the Mind-Soul development. The whole world of nature was understood as a manifestation of the divine. In this sense the breastplate can be seen as a symbol for the quest to live by truth; i.e., philosophy, the love of wisdom. The sword has throughout the ages always symbolized the spiritual force of the word (Book of Revelation 1:16), which dispels error and ignorance. It accentuates the significance of acting upon the truth to overcome the powers of evil. The sword is an excellent symbol for the modern epoch we find ourselves in— the Spiritual Soul. One of the most poignant indications of the sword for our time is that it points to the use of will and through it we can become actively engaged in the battle with the Dragon. In this sense it is not surprising to see how Rudolf Steiner chose to emphasize this drama of Michael and the Dragon as a way to characterize the path of Anthroposophy, i.e., the Wisdom of Man. An integrated view of the three symbolic objects of the Archangel Michael reveals the following correspondences: A Cosmological Perspective Regarding the Eighth Sphere • 65

Astro-Sophia Scales Active working of the Mind of God. Star Wisdom

Philos-Sophia Breastplate The Heart's Holy Vow to Serve God. Love Wisdom

Anthropos-Sophia Sword Uniting One’s Will with the Will of God. H u m an W isdom

Through these correspondences associated with the symbolic imagery of Michael, we can come to a deeper insight in describing the nature of his wisdom and the gesture of his silent speech. His whole being can be perceived as radiating with the message: Stars Love Man, fo r Man is an Earthly Star o f Love. Michael offers every woman and man this ideal. Let us now explore Michael’s battle with the Dragon. When did the battle take place? Rudolf Steiner describes this battle as a war in heaven, an event in the supersensible world. Through his spiritual perception and research he states that the battle occurred in the 1840s. What can we make of this occult fact? What can we learn from historical events since that time; and, how can we relate this to our imagination of the Scales, the Breastplate and the Sword? In the 1840s we may be able to see the earthly reflections of this battle in the heavens; particularly if we turn our attention to the breakthrough in natural and social sciences. Two contributions worthy of note in this respect are Charles Darwin’s Origin o f the Evolution o f Species and Karl Marx’s development of dialectical materialism. Within their works it is evident that the active workings of the Divine in man’s life has been forgotten and replaced with a dynamic perspective of forces connected with the earthly substances. “Survival of the fittest” replaces the spiritual balance of evolution, thereby enforcing the denial of karma and reincar­ nation. The balance of progress in evolution has been in question ever since these ideas have found a foothold in man’s thinking about his earthly life. One might imagine that Man in the 1840s stood before the threshold of the spiritual world and saw his “double,” its beastly animal aspect. Without a spiritual science, he was left vulnerable to the terrifying and hypnotic gaze of this beast; and, as a consequence he identified himself with it. 66 • William Bento

Due to the loss of supersensible vision and the impact of Darwinism and Marxism upon the thinking of modern man, there is an image of man standing before the threshold of the spiritual world blindfolded with the Scales in his hand. As long as he elects to remain blindfolded, he will not be able to see and judge what is in the rightful course of world evolution. Justice can only be understood if man can see how the mind of God administers His creation. Only through the knowledge of Karma and Reincarnation can Man rediscover his spirit and his relationship to the Divine, both of which are central moral factors for the rightful course of world evolution. Star Wisdom embodies this knowledge for it bears cosmic justice in its essence. The Being who sees out of the mind of God and administers cosmic intelligence in a just way is the Archangel Michael.

. .. When man has lived out his life between death and rebirth and is beginning his descent to a new earth existence, he seeks, on his way down, to establish harmony between the movements of the stars and his own life on earth .... Man brings the divine-spiritual preserved in him from earlier times into relationship with the stars that contain the divine-spiritual only as an ongoing after-effect of those times. This brings a divine element into the relationship of man to world corresponding to that of earlier times, but which only appears in later ones. It is Michael’s deed that this can be ... ( The M ichael Mystery, Rudolf Steiner, Letter VI, Page 28.)

As the turn of the nineteenth century approached, the Dragon was cast out of heaven by Michael. As a result, illusions were mistaken for reality and reality mistaken for illusions; particularly as they relate to the nature of the human soul. Sigmund Freud’s epic publication, The Interpretation o f Dreams, is a classic example of the phenomena. Accompanying the blindness was a more intensified, fearful and deathly image of the Dragon. The Dragon appeared, not from across the threshold of the spiritual world, but from within the soul of Man. Breathing a spell over man’s sense of value and meaning for existence, the Dragon made the human soul an object of mockery. Friedrich Nietzche’s latter works and life is a good example of how fear of the Dragon can lead Man to the brink of insanity about his own existence. The loss of value and meaning demonstrates symbolically the loss of the Breastplate which conveyed the virtues of a moral world order. With the distortions of the moral value of the human soul, the modern dogmas A Cosmological Perspective Regarding the Eighth Sphere • 67 associated with psychoanalysis and existential philosophy are able to proliferate thoughts that take hold of the feeling life of man like a vice fastening a false breastplate to his middle sphere. As soon as Man frees himself from the false breastplate, he becomes open and vulnerable to the forces of his lower nature. This situation leads to a despair and passivity of soul activity. As Man believes that psychic forces work into the soul and dictate its nature, he becomes increasingly less capable of standing for what is right, moral and true. The result of this has been a loss of conscience. Awakening conscience is the only antidote to this vegetation of the soul. In this respect we need a curative philosophy, a philosophy which does not remain content with intellectual abstractions. Within the esoteric stream of Christianity the virtues of the gospels can be seen as such a curative philosophy; for they address the conscience of all mankind. It has its source in the fact that out of God’s heart of compas­ sion He gave His only begotten Son. The being who reveals this mystery to us, who guides us to the Christ is the Archangel Michael.

This understanding of the Michaelic-light making its appearance on the scene of human history provides the basis for finding the right approach to Christ . . . (The Michael Mystery, R. Steiner, Chapter VII, Page 34.)

Continuing our review of historical developments into the outset of the twentieth century, we will consider two more contributions. The first occurs with Einstein’s publication of The Theory o f Relativity. It had a phenomenal impact on modern thoughts regarding cosmology. It revo­ lutionized physics into a movement of metaphysical realism. The second contribution is William James’ publications of The Varieties o f Religious E x p erien ce and The Quest o f the HistoricalJesus. His works set the tone for a Christ-less theology which has continued to permeate contempo­ rary thought regarding the nature of Christ. On one hand, we can witness a mechanization of the spirit via the manipulation of forces impercep­ tible to the human eye. From quantum mechanics to atomic bombs and nuclear power, Man continues to conduct himself as a God to a mechanical cosmos. On the other hand, we can see the prevalent tendency in modern thought to dismiss the nature of divinity in Christ and to examine his humanness with all its flaws. The power of the Dragon not only threatens our existence, it also slays our image of the divine. This is one of the greatest consequences 68 • William Bento of Man’s present world view. The modern sciences of the impercep­ tible forces at work in the cosmos are devoid of spiritual and moral cognition. Courage is needed to confront this void and bring forward the fruits and seeds of spiritual science. The sword no longer seems to be in the hand of Man. It is as if the sword of truth has been captured by the Dragon. Imagine the Dragon taking the heavenly sword pre­ destined for Man into his cave which leads to the great depths below the earth. There the Dragon lays the sword on an altar dedicated to evil’s subsensible kingdom. Rudolf Steiner’s plea to the human being of the twentieth century was to find the will to descend into the pit of hell and liberate his own predestined heavenly sword. For this task Man needs to be able to rightly assess what he sees and weighs (Scales). He also needs to protect his heart with the moral virtues of a Christian life (Breastplate). Otherwise, he will remain blindfolded and exposed to the evil which takes hold of our lower nature. At the sight of this defenseless man, the Dragon will bind him in iron chains of his own making. Once bound, the Dragon may use the sword of falsity to overcome Man’s innate quest to act upon the the truth. Man would then become wounded not in the flesh, but in the spirit. Such is the picture of our present situation. Anthroposophy, as presented by Rudolf Steiner, provides us with an image of the Grail. In this image the plight of modern man is depicted. The Grail King Amfortas exemplifies the illness of modern Man, who although ill, cannot die, he cannot find his way home (heaven). Utterly deceived about the mystery of love, he suffers and waits for a healing. Amfortas mistakenly embraced the outer love of the senses via the flesh, abandoning the true meaning of love in the spirit. It then becomes Parsifal’s task to redeem the love of fallen nature— fallen cosmic intelligence. He forgets to use the word, to ask the question which could liberate Amfortas in his first visit to the Grail castle. However, Parsifal leaves with two swords, one given to him for his knightly prowess and the other given to him by Amfortas, the sword of the Grail which is truly the creative power of the word. It is the sword of the Grail which is predestined for modern Man. The true meaning of love in the spirit must be understood before this quest to reclaim the heavenly sword can be successfully achieved. Guiding Parsifal and the modern human being in this quest is the Archangel Michael. It is his sword we must make our own. A Cosmological Perspective Regarding the Eighth Sphere • 69

As a Being of archangelic rank, Michael receives his impres­ sions with the help of beings of the rank of angels. He devotes himself, in the way described to the task of conveying to man, from out of the spiritual realms of the cosmos, forces that can act as a replacement for suppressed natural forces.

He achieves this by bringing his activity into the most perfect attunement with the Mystery of Golgotha.

Christ’s activity in earth evolution harbors the forces needed by man, when he acts in freedom, to balance out the suppressed impulses that derive from nature. But he must then devote his soul truly to that inner communion with the Christ. . . . (The Michael Mystery, R. Steiner, Chapter VIII, Page 41.)

The Interior of the Earth From where do the suppressed natural forces arise? Following the development of our imagination thus far, we can rightly attribute them to the active workings of the Dragon. In the interior of the earth the Dragon has fashioned nine strata of sub-earthly forces. From a cosmo­ logical perspective, these regions below the biosphere of the earth can be seen as inverse reflections of the nine heavenly planetary spheres. What was cleansed out of the heavens by Michael’s victory over the Dragon was cast down into the interior of the earth. Analogous to acid rain, moral impurities then fell into the depths of the earth and there the Dragon infused nature forces with the powers of evil. Utilizing these sub- earthly forces, the Dragon has been able to inspire the human soul with corruptible thoughts, desires and activities. An occult description of the sub-earthly forces holding sway in the interior of the earth was given by Rudolf Steiner in a lecture course between February and March, 1906. The following is a brief character­ ization of each stratum: The uppermost stratum teems with the forces of the Mineral Earth. These forces stream up and encase the human being with a sense of weight, surrounding him with forces of decay. In the second stratum, which is referred to as the Fluidic Earth, spiritual substances work to expel and annihilate life once contact is made. The third stratum is the Vapor Earth. These sub-earthly forces take hold of sensation and distort it into its opposite. Pain is turned 70 • William Bento

into pleasure, fear into joyful excitement, etc. In the fourth stratum, the Form Earth, radiates all the negative images of the physical objects. Here a cube of salt or a slate of glass would be destroyed and in its place a negative counter image would arise. From this stratum all that exists in matter on Earth is accounted for—desacramentalized. In the fifth stratum, the Growing Earth shapes forms of the material objects in such a way as to animate them with a sub-earthly life force, enslaving the elementals and encouraging them to confuse the arrangements of life on earth. 'I’he sixth stratum, the Fire Earth, consists entirely of passions and desires which have their root in the instinctual life of pleasures and pains. Here a force to animalize the soul takes place. In the seventh stratum, the Earth Reflector, sub-earthly forces transform all qualities of moral value into their opposite. These forces work into the imaginative realm and dehumanize the soul. The eighth stratum, the Explosive Earth, contains forces which split up every possible creation of consciousness, including the moral qualities which reflect the ideals of evolution. Through the forces which this stratum releases into the Earth, the elements of fear and strife arise. It is through these forces the primal cause of all disharmony can be found; particularly as it regards the social forms of humanity. Lastly, the Core of the Earth contains the root of all evil. Therein lies the influence of black magic. Its forces rise up like the casting of a spell on the spirit of Mankind. When these forces enter into a man’s being, possession takes place and evil becomes victorious on the earth.

In correlating the nine stratas of the interior of the earth with nine planetary spheres of the Heavens, we arrive at the following order:

Mineral Earth = The Earth-Moon Fluidic Earth = Mercury Vapor Earth = Venus Form Earth = Mars Growing Earth = Jupiter Fire Earth = Saturn Earth Reflector = Uranus Explosive Earth = Neptune Core of the Earth = Pluto A Cosmological Perspective Regarding the Eighth Sphere • 71

With this correlation we can begin to pursue yet another perspective to our study. The earthly reverberations of the war in heaven during the 1840s have already been indicated with the references to Darwin and Marx. However, these reverberations are much more extensive and worthy of note to our study. In the heavens the planet Neptune was discovered in 1846. On the Earth during this time the natural sciences were breaking new ground in the fields of geology, thermodynamics and electromagnetic theory. The discovery of Neptune, by virtue of the law of synchronicity, heralds the emergence of the sub-earthly forces characterized by Rudolf Steiner as “trapped sound.” (Hermetic Astrol­ ogy, Vol. II, Chapter 8, Robert Powell) In the sixteenth century, Giordano Bruno first compared the crust of the Earth to the skin of an apple which wrinkles as the drying apple shrinks. This notion was reinforced in 1873 by the Englishman Adam Sedgewick’s explanation of how mountains formed. Throughout the nineteenth century geologists envisioned the Earth as a hot molten mass encased in an ever-shrinking, thin crust of cooler rock. Volcanic erup­ tions, hot springs and high temperatures in deep mines and wells attested to the Earth’s internal heat, and the outpouring of lava was visible proof that the Earth’s interior was liquid. At the turn of the century this view was radically modified by the result of two scientific advancements: 1) the discovery of radioactivity, and 2) the invention of the modern seismograph. The first advancement con­ vinced geologists that it was no longer necessary to believe that the Earth was cooling and shrinking. This was due to the discovery that the decay of radioactive isotopes generates heat, thereby keeping the temperature of the earth on an even keel. The second advancement, seismology, led to a probing of the interior of the Earth. Studies of earthquakes have allowed seismologists to collect data and make inferences concerning the layers of the interior of the Earth. Although there is dispute among geologists concerning the finer differentiations within the layers of the inteior of the Earth, there is a striking consensus regarding the basic structure of the Earth’s interior. Once again, we are met with a ninefold order from the crust to the core of the Earth:

1) Crust 2) Rigid lithosphere 3) Low Velocity Asthenosphere 4) Rigid Asthenosphere 5) High Velocity Asthenosphere 72 • William Bento

6) Mesosphere 7) Lower Mantle 8) Outer Core 9) Inner Core

Given the background of a spiritual scientific view of the interior of the Earth, as well as a natural scientific view of its structure, we can now explore the particular strata related to the planet Neptune. How is it that the “explosive Earth” is related to the “outer core of the Earth”? The outer core of the Earth begins at the depth of 1800 miles and reaches the inner core of the Earth at 3200 miles. It consists of a purely fluid nature, primarily liquid metals of iron, nickel and silicon. Its estimated tempera­ ture is 5000 degrees Fahrenheit. If we take the above description of the outer core of the Earth into our imagination, we will discover a remarkable similarity with the Molten Sea as depicted in the Temple Legend. Due to the evil intentions of three journeyman working on the building of the Temple for Solomon by Hiram, a wrong ingredient was cast into the Molten Sea. The conse­ quence was a fiery explosion. Inspired in the spirit by Tubal-Cain, Hiram cast himself into the Molten Sea and was led to the center of the Earth. There he was initiated into the Mystery of Fire and into the secret of bronze casting. He became the Master Mason capable of using the creative power of the word for the good of the world. As symbols of this wisdom, Tubal-Cain presented Hiram with a Hammer and a Golden Triangle. After returning from the center of the Earth Hiram completed the casting of the Molten Sea. This legend remains full of the esoteric secrets of building the future Temple of humanity. (See Temple Legend , Rudolf Steiner, Berlin, May, 1904-January 1906.) In the account of the Molten Sea we have the image of the fiery explosion, quite similar to the eighth sphere of the interior of the Earth. The disharmony which was introduced into the Molten Sea by the three betraying journeymen, was an expression of their own unredeemed strife. As a force it split up the metals in a physical sense, and in a spiritual sense it brought disintegration to the moral world order of evolution. This latter aspect is of the greatest concern for a renewal of cosmological interest. Dante’s vision of the Inferno, the interior of the Earth, is as relevant to our study today as it was when it was written. For example, the eighth division of Hell, Fraud, is depicted as a place where the souls who practiced the dark art of deception suffered their consequences. A Cosmological Perspective Regarding the Eighth Sphere • 73

This division of the eighth sphere of hell was also known throughout the Renaissance to occultists as the evil dominion of Diabolos. In the Apocalypse, the figure of Diabolos (the Devil), appears as “the accuser of the breathren.” Sins against the rightful moral course of world evolution have their source in the forces that ray out from the eighth stratum of the Earth. This depicts the fallen wisdom from the planetary sphere of Neptune. In this light the last century and a half can be characterized as a world tragedy, wherein the deeper secrets of the Earth and its substances are being betrayed by moral impurities within the soul life of humanity. From the 1840s to the present, humanity has been undergoing a gradual melt­ down of morality. And as a result, the suppressed natural forces are erupting from the interior of the Earth, tempting the human soul to worship the Dragon who gives power to the Beast. One of the most confirming aspects to Rudolf Steiner’s account of the war in heaven can be found in viewing the heliocentric movements of the orbital spheres of the planets; particularly regarding the position of the ascending node* of Neptune located in the constellation of the Crab. The world view associated with the Crab is materialism. The discovery of Neptune in 1846 coincided with the Industrial Revolution’s advancement of the world of materialism into the mainstream of daily life. The deep impact it has made on the shaping of modern man in the twentieth century is phenomenal. However, it would be extremely naive and faulty to attribute this to the mere orbital sphere of Neptune, for its ascending node advances approximately only one degree per century. Closer examination of the heliocentric movement of the orbital spheres in the last 150 years reveals a mighty cosmic conjunction** taking place between the ascending node of Neptune and the perihelion*** of Venus (due to the eccentricity of the orbital rate of movements of these planets, there are 190 exact conjunctions throughout the 20th century). Through this continuous gesture in the constellation of the Crab, we can see how the Spirit of the Age has been characterized by the world view of materialism. In the Venus sphere, we embrace the source of the active soul forces which reflect self-consciousness. It is into this sphere of soul

* Ascending Node: The spatial point where a planetary orbital path intersects the orbital path of the Earth. ** Conjunction: Two planets or reference points coincide at the same zodiacal longitude. *•* Perihelion: The spatial point in the orbital sphere of a planet that lies closest to the Sun. 74 • William Bento intimacy the forces of the Dragon have fallen. In its highest aspect this cosmic conjunction signifies the possibility for humanity to form communities that exemplify the striving to embody love: “where two or more are gathered in my name, there I am in the midst of thee”. It can provide the awakening soul forces to perceive the Christ weaving and working in the etheric world. In its fallen aspect, the anti-Christian powers, which desire to falsify the image of community life and love, may succeed in proliferating forces of division and hatred among humanity. Correlating observations of the planets and geocentric movements with phenomena in the social and individual realm, we can learn to observe the qualitative differences of forces rising from below and forces descending from above into the human soul. These are positive and negative forces which work into the situations of life on earth. In the S h orelin e (issue No. 1) insert, regarding the Apocalyptic Star Events of 1979 to 2000, there are references to the nature of our time. It is clearly noted that the dominant planet of the times is Neptune. “In 1989, Saturn crosses Neptune three times in the Archer’s forehead... holding his goal resolutely in mind, he must concentrate hisfocused attention and clarity o f thinking to discern the true nature of the beasts and decide upon his course of action.” Last year, descending from the heights, a sword of truth was thrust into the heart of Marx’s creation of communism (from 1848). Yet rising from below, into the chaos of the world, are forces of extreme disinte­ gration pulling at all attempts for harmony and new social order. It is a world ripe for the advent of miracle makers who intend to deceive Mankind with false images. Fraudulent prophets may appear in increas­ ing numbers during the next three years; for the heavenly activity of the planet Neptune will be met by counter forces streaming from the eighth sphere of the interior of the Earth. From these sub-earthly forces souls will be inspired to follow the sign of the Beast. In 1993, Uranus and Neptune meet three times—below the Archer’s powerful right arm. Resolute strength o f will is needed to accomplish the Archer’s goal and master his adversaries. In the Apocalypse, Chapter 13, we are informed of the need to develop the patience and faith of the saints, as well as the wisdom of the true nature of Man. As we move into this time it is imperative we develop a force in the human soul capable of confronting and transforming the evil which arises from the eighth sphere of the Interior of the Earth. In this respect we may turn our attention to the Sun forces which permeate all spheres and Beings of the A Cosmological Perspective Regarding the Eighth Sphere • 75

Earth. These forces can be found by forming a communion with the Sun Being himself who has and is united with the Life of the Earth. That Being is the Christ. Living in relationship to Him through His word can become a source of strength that is needed to overcome the sub-earthly forces that are increasingly gaining in power. The Gospels provide us with such an opportunity. As a specific source of strength we may unite ourselves with the Sermon On the Mount (Gospel of St. Matthew, 5-7). In it the nine beatitudes are given by the Christ as a gift of grace to overcome the nine spheres of evil. For our context, it is the eighth beatitude which offers us the resolute strength o f will needed to meet our current world situation.

Blessed are they which are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

If we can genuinely understand this beatitude as a change of destiny directed to us from above, then the world of social life and its impending new order may be filled with a harmony congruent with the rightful course of world evolution. Through a practice of discernment and righteousness we may be able to implant the seeds for Life-Spirit into the stream of evolution. These seeds having been formed in the higher regions of the spiritual world and reflected in the planetary sphere of Neptune, are seeds for the seventh post-Atlantean culture— a culture wherein the community of Mankind unites with the spiritual Hierarchies’ intention for a world evolution destined to culminate in Love. Book Reviews

THE MYSTERY OF THE HOLY GRAIL A Modern Path of Initiation By René Querido Rudolf Steiner College Publications, 1991

Reviewed by David Brewster

If this symbol (the “Wisdom of the Grail”), as it is given in legends and myths, is understood in its deeper meaning, we shall find a significant image of the nature of a new initiation path which has the Christ Mystery at its center. Rudolf Steiner, Occult Science

René Querido offers, in this small book, the fruits of a life’s effort to deepen an understanding of this “Wisdom of the Grail” and vividly demonstrates its central relevance through the Parzival stories and related legends, to a path of initiation which can meet the challenges of our time. The seven chapters retain the flavor of the lectures from which they evolved over the course of many years and are intended for readers with some familiarity with Rudolf Steiner’s work. In the first chapters he gives a comprehensive overview of the Parzival sto­ ries and helps us to place them in the cultural and historical setting out of which they arose— the culture of the troubadours in the Middle Ages and the abolition of the “spirit” of the human being by the Church Council of 869, which helped to bring about the development of three streams or currents in 9th century Christianity. The scope of his research into the Grail legends which he retells— from those of Joseph of Arimathea, the secret disciple of Christ, to whom the chalice from the Last Supper was given, through those connected with Glastonbury and the Arthurian round table, provide a foundation for a deepened appreciation of their significance and continuing influence in modern cultural life. Wagner’s great opera P a rz iv a l is a most re­ markable example of this living influence and Mr. Querido devotes a 76 Book Reviews • 77 chapter to its importance, describing its sources in specific spiritual experiences which then bore fruit late in Wagner’s life in the dramatic creation, reforged by him for modern times out of a deep connection with these themes. The gradual deepening of understanding through which the reader is led, culminates in a certain way, in the chapter, “Images of Initiation,” where Mr. Querido’s sensitive understanding of the story helps reveal, through the outer events, archetypal stages of awakening on the path of knowledge. The closing two chapters turn the reader towards the future; “The Eternal Feminine” indicates the central role of the female characters in building the bridge from the sense perceptible to the spiritual world, and the final chapter brings a deepened understanding of the Grail mysteries to bear on modern environmental concerns and the realities of the earth as a living organ­ ism. In closing it seems fitting to offer a verse composed by Rudolf Steiner, which Mr. Querido feels embodies the qualities of the Grail seeker. It also appears to this reader to dramatize the spirit out of which this book came to be written.

To us it is given at no stage ever to rest. They live and they strive the active Human beings from life to life. As plants grow from springtime To springtime ever aloft Through error upwards to truth, Through fetters upward to freedom, Through illness and death Upward to beauty, to health and to life. EMI L MOLT AND THE BEGINNINGS OF THE WALDORF SCHOOL MOVEMENT Sketches from an Autobiography Selected and translated by Christine Murphy Floris Books, 1991, 173 pp., $12.95

Reviewed by Hanna Edelglas

As the title indicates, this book describes the path of a man leading from his own life experiences to the concerns of Mankind. Emil Molt dictated these autobiographical sketches to his wife during the last months of his life. Christine Murphy, who edited the fine selection and translation, is Emil Molt’s granddaughter. The theme of the book is, as expressed in Christine Murphy’s introduction, that

Emil Molt was one of those (men) for whom obstacles are there merely to be overcome. He was unusual in that he also harbored an inner yearning.

And, she adds a little later,

This story is compiled for teachers and parents of Waldorf students, and especially for those students themselves.

The sketches consist of three parts, “Childhood and Youth, “The Road to Self-Realization,” and “The Waldorf School.” Straightforward, extremely captivating, and unself-conscious in style, the first part takes the reader through hardships in his family, and his checkered educa­ tion shot through with sudden inklings of a lively imagination, and dreams. The recollections move from his earliest and most important experiences to his successful activity early in adult life based on sound apprenticeship, his marriage to Berta Heldmaier, and to practical implementation of spiritual insights in business, politics and educa­ tion, inspired by Rudolf Steiner. His education seems to have prepared him for the deep changes which were to come about later due to his initiative. There are a number of meaningful anecdotes to support this view. At one point he describes himself as a

78 Book Reviews • 79

nervous, impulsive town urchin who hated lessons. Seeing Hermann (a cousin) at his studies sometimes infuriated me to the point where I would attack him ...

Yet later he was fortunate to have stayed with an uncle and an aunt who

had a great knowledge of books, and explained them to us so that playing became learning. Historical events were learned as games or verses; these were so lively that I retained a love of history for the rest of my life.

When he was eleven he had a revelation which was a most impor­ tant experience for him:

One day I was standing in front of the barracks-door in Rotebuhlstrasse, waiting for the changing of the guard. Suddenly, the thought flashed through my head: “You have relatives, you have a mother, but you are a Self—in your own right.”

His father and mother died when he was young. The resulting changes were hard to bear. When he was 14 there was no money for further education, and he was apprenticed to a business firm. It was through this connection that he was later able to work for the Waldorf Astoria company. His experiences made

such an impression on me that even to this day my dreams are filled with images from that time.

He gained valuable knowledge from his superiors:

business is not done primarily for financial gain, but for its own sake .... Only he who has established an inner relationship to his merchandise can make a go of it.

Such profound insights came to the hard-working young man repeat­ edly. They were filled with a living experience of the human reality behind every business action. He later called one of the successes of the Waldorf Astoria factory that 80 • Hanna Edelglas

through numbers the living deeds were always clearly discernible

He frequently makes such connections between his experiences through realizations awakened by Steiner. For instance,

that remuneration and work are two completely separate things .... Work repays and enriches by the experience and knowledge gained.

At the age of 26 he became a boardmember of the firm. His success as a businessman was undeniable. This is one of many remarkable passages regarding Molt’s nature:

To a great extent, we business people still act out of instinct. The best often comes from the unconscious realm. We have a so- called “gut feeling” for something .... A source of inner wealth would open if this intuitive activity were to be brought into full consciousness. Of course, this could not occur in a solitary ex­ ecutive office, but only while working with others—where you are compelled to think about the effects of what you do. It seems natural that doing comes first, and thinking follows after.”

In 1902, a fellow businessman mentioned Rudolf Steiner to Emil Molt and his wife. A year later they heard Dr. Steiner lecture,

He spoke quite clearly and in such a way as to appeal to thinking, but also in a manner corresponding to feeling.

The Molts became members of the Anthroposophical Society, and devoted themselves to practical implementation of ideals inspired by Rudolf Steiner. At that time the firm was expanding, and Molt’s experi­ ence, intuitive sense, and expertise, both in working with difficult business deals and people, served him well. His descriptions of the business are suffused with a sense of movement, of process, of human relationship:

There is a reciprocal relationship between business and personal development. To the latter belongs all that I had at first regarded as superficial externality. Book Reviews • 81

He was prepared to meet the needs of the time. He tells of the early history of the Anthroposophical Society in Stuttgart and Munich and, indeed Dornach, in well-chosen details. Carl Unger, Adolf Arenson, Edouard Schure, and others, many of them business men, contributed to a

feeling of closeness .... We were like a large family.

But Munich, which seemed like the center of anthroposophical art was not to be the site of the proposed “Johannes Bau.” Dornach was chosen just before the First World War broke out. When the building of the Johannes Bau in Dornach commenced, there was no one with any business expertise on the board. In order to lend stability to the venture, Molt suggested a trust association. He suggested it be called the “Goetheanum.” The political concerns Molt carried were grave. The intensity of the following quotes is typical of his portrayals:

In the spring of 1918, the feverishly-awaited and thoroughly pre­ pared western offensive began, which was to bring us all final liberation.

In 1918 Steiner met with Prince Max of Baden, conferring about cer­ tain spiritual insights.

Had the Prince, as Chancellor, remembered his conversation with Dr. Steiner at the time of the military defeat in November, it might have meant a turning point for Germany ... it was an irreparably tragic omission.

For the transformation of the spiritual, the economic, and the rights spheres in the time following the war, the term “Threefold Social Order” was chosen. Steiner was ready to become politically active, given support. An “Appeal” was published in all major German newspapers. The Waldorf people, employees from the Astoria factory became curious, and wanted to know more. At first the lectures by Steiner were attended regularly, but eventually this came to a standstill. Educational activity benefitting the workers was given to Herbert Hahn to coordinate. The seed for Waldorf education lay 82 • Hanna Edelglas here. It became clear to Molt that learning has to be relearned, and that

one must begin with the young if forces are to be successfully schooled and interests awakened

April 23, 1919 was, in Molt’s opinion, the true birthday of the Waldorf School. On this day Dr. Steiner gave a lecture to the workers. Afterwards Molt expressed his desire to found a school. Later he was to arrange for all necessary financing and legal status of the school. Emil Molt called the day of the festive opening of the Waldorf School on September 7 , 1919, “The high point of my life.” The Waldorf Astoria Company paid full tuition for all factory workers’ children, but a Waldorf School Association was founded by Molt, to care for the finances, and to spread the educational ideas. Molt ended his autobio­ graphical sketches with this statement, dictated to his wife in February 1936, shortly before his death:

the concerns about the school are greater than ever. But I cannot imagine that responsible people can be so blind as to extinguish a cultural factor so widely recognized throughout the world ...

Here Emil Molt’s autobiographical sketches end. The later years (1919-1936) are described in an afterword by the translator and editor, Christine Murphy. Molt’s experiences are cohesively brought to bear on further spiritual and practical ventures, with their own implications utterly relevant to modern businesses. Thus the spirit of the “sketches” is carried on, and renewed. The carefully nurtured and courageously conceived and managed Waldorf spirit of the former Waldorf Astoria is now alive in the Waldorf Schools. One of the many practical and inspired ventures finding their way into greater prominence today, is the Weleda com­ pany. It arose out of the ashes of the original Waldorf company in a fascinating manner, described in the book. The reader feels privileged to have been granted an inner journey along Emil Molt’s obstacle-filled course, and can recommend this book most enthusiastically. The readers so affected by Emil Molt’s pursuits arising out of his “inner yearning” will include a much larger group than teachers, parents, and students, thanks to the selection, translation, and editing which make this book so highly accessible. Journal Bookshelf

We gratefully acknowledge receiving the following books:

Otto Wolff, Home Remedies: Herbal and homeopathic treatments for use at home (Anthroposophic Press, 1991). The author is well known internationally for his varied work in anthroposophically ex­ tended medicine, particularly for his seminars for doctors. He writes, “The aim of this book is to give practical advice on how to deal with health problems using natural methods. . . . The advice given in this book is intended to help lay people to deal with both minor illnesses and chronic conditions. The aim is not to make consulting your doctor unnecessary but to provide effective support.” The book is very well organized, and the chapter on health and illness provides a very helpful perspective on what is required for genuine healing. The chapter on “Specific Health Problems” deals with an impressive vari­ ety of situations. The book would have been much more helpful for American readers if the list of sources for homeopathic remedies had included American companies other than Weleda.* Hermann K oepke’s On the Threshold of Adolescence (Anthroposophic Press, 1991) continues the excellent work begun with his Encountering the Self (reviewed in the Fall 1991 issue) in which he discussed the nine year change of consciousness. In this book, he uses the story of a young Waldorf teacher’s struggle to deal with the passage of her class from childhood to adolescence to bring many helpful viewpoints to this important issue. Many Waldorf schools are recognizing that much work has to be done to serve the children better at this age. It is hoped that this imaginatively written and informative book will be widely read.* There are two recently published lecture cycles by Rudolf Steiner. The Mystery of the Trinity and the Mission of the Spirit (Anthroposophic Press, 1991) contains eight lectures given in 1922. The first lectures concern Christian theology from the perspective of the evolution of consciousness and refer to Dionysius the Areopagite, Scotus Eriugena, Paracelsus and Goethe. Steiner discusses the path toward supersensible knowledge that can unite faith and knowledge.

83 8 4 • J o u rn a l B o o k sh elf

The second part, given in England, deals with how we can, through meditation, begin to understand the foundations of true knowledge, based on a trinitarian perception of humanity and the cosmos.* Social Issues: Meditative thinking and the threefold social order (Anthroposophic Press, 1991). Steiner gave these lectures in Basel and Zurich in 1920. In his introduction, Gary Lamb, co-editor of the T hree­ fold Review , writes: “These lectures can be a valuable aid for anyone sufficiently distressed by outer social conditions to want to do some­ thing about them. Certainly, if taken up in the way they were in­ tended, they can stimulate a reader to cultivate “spiritual activism,” that is, the development of inner spiritual capacities which may then be used to bring about the renewal of outer social life.. . . They are not meant for comfort and solace. They are meant for resolve and action. To take up their content means work: rigorous, systematic, inner work.”* We are fortunate to have two small books on the inner life by the late Jörgen Smit. In Meditation: Transforming our lives for the en­ counter with Christ (Rudolf Steiner Press, 1991) Smit gives exercises and meditations for four areas of the soul: first steps (including the Rose Cross meditation and thought control); meditation on personal biography; the path to the higher self; and the encounter with Christ. To experience the powers of the higher self is to prepare for the moment which St. Paul called “Not I, but Christ in me.” Smit says “Anyone who has made intense efforts to follow the meditative path of knowledge. . . will be prepared for the moment of that encounter in the spirit.”* Jörgen Smit’s How to Transform Thinking, Feeling, and Willing (Hawthorn Press, 1988) gives specific exercises for developing think­ ing, imagination, inspiration, and intuition. A final chapter on the significance of studying anthroposophy as part of the meditative path is excellent. His approach, as always, is highly original and marked by his remarkable combination of simplicity, practicality, and profundity. These two books are appropriate for the beginning meditant or for those who have been working at it for many years.* One is thankful that we have such books as the two Steiner cycles and Smit’s work at this time, when many people are finding an active meditative life to be essential for both inner and outer health.

______*Available from the Anthroposophic Press, RR 4, Box 94 Al, Hudson, NY 12534. Notes on Contributors

Daisy Aldan, poet, teacher, translator and editor, lives in Manhattan. Her book, In P assag e, was nominated for a Pulitzer award. She is author of the novels A Golden Story (published by a grant from the National Endowment for the Arts), and Day of the Wounded Eagle (reviewed in the Journal for Anthroposophy, issue 53) and other works.

Clopper Almon is professor of economics at the University of Mary­ land. He is one of the founders of the Rudolf Steiner Institute and the Washington Waldorf School, and he serves on the board of directors of the Rudolf Steiner Foundation.

Christy Barnes, a former editor of the Journal for Anthroposophy, has taught in Waldorf schools for many years. She has written several articles for the Jo u rn a l.

William Bento is a psychotherapist, lecturer, and a researcher in astrosophy (new star wisdom). Address: 155 Kimber Drive, Phoenixville, PA 19460.

David Brewster is a class teacher at the Chicago Waldorf School.

Margaret Collinson is a poet and freelance writer who lives in Maine. She and her husband managed a farm in Pennsylvania which served the needs of adults in need of special care. They now live in Maine with their four children.

Hanna Edelglas has taught German in Waldorf schools since 1970. She is a former Waldorf student as are her two oldest children. Her youngest son and grandchild now attend Waldorf schools. She lives in Spring Valley, New York.

Dennis Klocek is an artist and teacher. The most recent exhibition of his work was in Tokyo. He received an M.F.A. from the Tyler School of Art. He wrote The Book o f Moons, Weather and Cosmos, and D raw ing from the Book of Nature. He is director of the Goethean Studies program at Rudolf Steiner College. He is married to Barbara Klocek, a

85 86 • Journal Bookshelf

kindergarten teacher, and they have three teenage boys. Address: Rudolf Steiner College, 9200 Fair Oaks Blvd., Fair Oaks, CA 95628.

Bernard Lievegoed is a psychiatrist and founded the NPI consultancy firm. He has been a leader in the anthroposophical work in Holland for many years. He is author of P hases, Man on the Threshold, and other books.

Philip Mees is treasurer of the Rudolf Steiner Foundation. He was born in Holland and made a career in commercial and investment banking in Holland and the United States. He lives in Great Barrington with his wife, Helen. Address: 91 Brush Hill Rd., Great Barrington, MA 01230.

Thomas Poplawski is a psychotherapist. He served in the Peace Corps in Ethiopia and later completed a training in curative eurythmy in England. He was born and grew up in Chicago. Address: P.O. Box 632, Hadley, MA 01035.

Christopher Schaefer is the director of the Business Studies and Community Development Program at the Waldorf Institute in Spring Valley, New York. He is also a founding member of Envision Associ­ ates, a consultancy group working in the areas of organization and community development. He has taught at Emerson College in En­ gland as well as at Tufts and MIT. He co-authored Vision in Action: Taking and Shaping Initiatives. Address: Waldorf Institute, 260 Hun­ gry Hollow Rd., Spring Valley, NY 10977.

Nathan Smith is author of the book length poem, Sermon to the B ird s, which was recently published Oxymieron Press. He lives in Great Barrington, MA. [Advertisement] RUDOLF STEINER INSTITUTE 1992 July 4-25, Thomas College, Waterville, Maine

Speech Eurythmy Anthroposophy and the Modern World Christina Beck Douglas Sloan Drawing Painting Christian von Grumbkow Anne Stockton Painting: Working with an Singing Expressionist Masterpiece Eleanor F. Winship Christian von Grumbkow Projective Geometry and Living Forms Introduction to Anthroposophy John B. Thomson Michael Holdrege Revolution and Evolution: Aspects of Sculpture Our Modern Consciousness Michael Howard John B. Thomson Waldorf Education and the Young Child Susan Howard ONE WEEK COURSES Thinking as Spiritual Practice Gertrude Reif Hughes July 6-10 Fundamentals of Waldorf Education Helmut Krause Esoteric Christianity Christopher Bamford Tone Eurythmy: Visible Music Introduction to Anthroposophy Renate Krause and Rudolf Steiner Bothmer Gymnastics Henry Barnes Paul Matthews Creative Writing July 13-17 Paul Matthews Bothmer Gymnastics Lifeways: Questions for Families Alheidis von Bothmer Ellen McDermott, Patti Smith Composting and the Living Soil Waldorf Education and the Young Child: William F. Brinton Practical Aspects Dorothy Olsen July 20-24 Global Environmental Problems Anthroposophical Studies for and Rudolf Steiner’s People in their Twenties Philosophy of Spiritual Activity Alheidis von Bothmer, Nicanor Perlas Deborah Hill, Robert McDermott, At the Thresholds of Birth and Death Jennifer Thomson Nancy J. Poer Drawing and Painting The Actor’s Art: A Drama Course Theodore Mahle Ted Pugh, Fern Sloan The Meditative Life Foundations of Spiritual Psychology Arthur G. Zajonc Robert Sardello

Evening program includes lectures, For brochure with complete information, write: performances, and social events. No Irene Mantel, Director classes on Saturday and Sunday. Rudolf Steiner Institute Coast and mountains are an hour and Cathedral Station a half away. Trails, lakes, and outdoor P.O. Box 1925 recreational facilities are nearby. New York, N.Y. 10025-1925 [Advertisement] Bio-Dynamics QUARTERLY

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[Advertisement] Hig h M ow ing School

High Mowing, established in 1942. is a boarding / day Waldorf high school (grades 9-12) beautifully situated on a wooded hilltop in the Monadnock region of southern N ew H ampshire. The curriculum offers a full college preparatory program balanced by a wide selection of arts and crafts, eurythmy, drama, music, seasonal sports and afternoon activities such as community service. H igh M owing's homelike residential program, staffed by experienced, caring, counselors, offers a rich variety of cultural and social experiences on and off campus. F or information contact: Director of A dmissions High Mowing School, W ilton, N H 03086 [Advertisement] AnthroposophyToday A 64-page journal published three times yearly by the Anthroposophical Society in Great Britain that tackles current issues in the light of Anthroposophy.

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[Advertisement] ADONIS PRESS Hawthorne Valley / Harlemville / Ghent, N.Y. 12075 LIN, a drama by Albert Steffen. This play puts the acute drug problems of today into new and stimulating perspectives. The chief role is based upon an historical figure, a member of the Chinese nobility, who was thrown into life and death conflicts in his efforts to save his countrymen from the disintegrating effects of opium during the Opium Wars with England. The first and last scenes take place in Europe in this century.

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FORGIVIN G by Georg Kühlewind. In this essay, the author of Stages of Consciousness, recently published by the Lindisfarne and Inner Traditions Presses, probes to the root of the struggles and con­ flicts involved in forgiving — dissolving and resolving them through his penetrating illumination of the very source of blame, envy and hostility. Cover design by Van James, 24 pages, $3.50

Please include an appropriate sum for postage & handling. [Advertisement] The Threefold Review An Anthroposophical Magazine

"Original contributions out of the [Advertisement] Rudolf Steiner Library and Books hop American social field" "An excellent periodical for any thinking person" "Stimulating reading, balancing science A Treasure-House of Steiner with philosophical reflection" ******* and related authors Based on Rudolf Steiner’s insights into the Over 1000 titles to sell, nature of the human being and society. In looking at current events and issues we out-of-print titles to lend, attempt to go beyond symptoms to real causes “Servng the world” and practical solutions. If you are looking for Send for Booklist ($1.50) a publication on current events and issues that Or come in to browse acknowledges the spirit, but is not abstract or vaguely mystical, then we are here for you. Open Wed. Fri. Sat. Subscriptions: U.S.A., Canada, Mexico 1 0 :3 0 -5 :0 0 One Year: $7.90 Two Years: $13.80 Subscriptions to other countries: 10315 Woodley Ave. #105 Add $2.00 per year surface mail Granada Hills, Ca. 91344 or $4.00 per year air mail (818) 368-8199 Payable to: The Margaret Fuller Corporation P.O. Box 6, Philmont, N.Y. 12565 USA

[Advertisement] RUDOLF STEINER COLLEGE A Center for Anthroposophical Endeavors

Foundation Year Program Waldorf Teacher Education Early Childhood Teacher Education Arts Program Goethean Studies Program San Francisco Extension Program

In addition to full-time courses, the College offers an evening Foundation Program on campus and weekend and summer workshops for parents and teachers.

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Community Life, Inner Development, Sexuality and the Spiritual Teacher RUDOLF STEINER

This collection of lectures contains Steiner's strongest statements on the issues of human relationships in a spiritual community. 192 pp Paper $14.95 Cloth $24.95

Home Remedies Herbal and Homeopathic Treatments for Use at Home OTTO WOLFF

This book gives practical advice on how to deal with health problems using natural methods. It describes herbal and homeopathic remedies and directs how they can be used in the home. 96p p Paper $9.95

Gaiasophy An Approach to Ecology Based on Ancient Myth, Spiritual Vision & Scientific Thinking KEES ZOETEMAN

Those interested in ecology have often sought a spiritual perspective for their concern for the earth's future. This book takes the first brave steps in that direction. 3 7 6 p p Paper $16.95

To Order Write: Anthroposophic Press RR 4 Box 94 A1 Suite 23 Hudson, NY 12534 Call 518-851-2054 ANTHROPOSOPHIC FAX 518-851-2047 PRESS [Advertisement] Insight and Service. Our world needs both.

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Cambridge Avenue, Garden City, New York 11530 [Advertisement] [Advertisement] WALDORF INSTITUTE OF SOUTHERN CALIFORNIA

ANTHROPOSOPHIC STUDIES COURSE - A one-year course in philosophy, art and science, aimed at developing thinking, deepening feelings for others, and discovering ways to realize ideals in practical life. Centered on the study of basic books by Rudolf Steiner

WALDORF TEACHER TRAINING PROGRAM ~ This program emphasizes classroom experience and continuing interaction with practicing Waldorf teachers in formal and informal settings. The one-year course includes: ○ curriculum studies ○ artistic methods ○ practice teaching ○ child observation and development late September through early May

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[Advertisement] ANTHROPOSOPHIC STUDIES COURSE

A one-year course in philosophy, art and science, aimed at developing thinking, deepening feelings for others, and discovering ways to realize ideals in practical life. Centered on the study of basic books by Rudolf Steiner

Late September through early May WALDORF INSTITUTE OF SOUTHERN CALIFORNIA 17100 Superior St., Northridge, CA 91325 (818)349-1394 [Advertisement] [Advertisement] Living Art and the Art of Living Special Intensive Workshops Landscape painting & drawing. An adult education painting program that leads the June 1-5

student into color experience through a series of medita­ Fire, Water, Air, tive steps: deepening awareness of the feeling life, Earth cultivating creativity and flexibility in thought, and watercolor painting stimulating movement in the will. Classes run mid- in the studio. September through May in five separate blocks of time. August 14-19

Box 233 Harlemville Ghent, NY 12075 (518)672-7222 ATELIERHOUSE

[Advertisement] • Star Cross Press • The Moon's Rhythms at Work: A Daily Guide to Observing Lunar Rhythms in Children and Ourselves, (September 16,1991—September 19,1992) by Paul Platt

Based on the spiritual research of Paul Platt this guide, though written emphasizing observation of children’s behaviour, is applicable to everyone. With 7 simple indications per page, charting changing lunar influences for approximately every 18 hours. It hopes to enable readers—with an appetite for careful observation—to begin to “see” some of the effects of lunar influences at work day-to-day: physically, vitally, morally, spiritually. 5 1/2X8 1/2 for practical use. 90 pages. $12.00 Also available: Zodiacal Contemplations, Cosmic Rhythms of the Holy Nights Card, and other titles. To order, or for more information write to: Star Cross Press, Box 233A, RD2, Ghent, NY 12075______

Hermes Journal: Toward a Sophianic Christianity A New Journal Exploring Star Wisdom, Christian Hermeticism, and Anthroposophy With Articles on Cosmology and Michael by William Bento, The Foundations of American Conscience by Brad Riley, Spiritual Research and the Life of the Communal Soul by James Morgante, Gestures in History by James Gillen, The Hermit: Master or Dreams by John Hipsley, The Communion of Bread and Wine by Robert Powell, Anthroposophy and Addiction by Elana Freeland. . . For a complimentary copy write to Golden Stone Press, Box 974, Great Barrington, MA 01230. Please include $1 for P & H. • G o ld e n Stone Press • FOUR YEAR TRAINING [Advertisement] TonalisCentre[Advertisement] for the Study & IN THE ART OF MOVEMENT Development of Music SCHOOL OF EURYTHMY Tonalis offers an innovative 2 Year Music Training, tuning inner and outer musicality to meet today's needs. (+ 3rd Year option) New courses begin each September 1st Year: Foundation. 2nd Year: Training for Use. 3rd Year: Work Experience with In Service Training. Postgraduate courses Keynote Themes of the Course Programme - Voicework, Choral Singing, Music History, Music Public classes in eurythmy Education, New Instruments (e.g. Choroi, Bleffert, etc.), Improvisation, Music Therapy, Eurythmy, Alexander Principle, and Special Studies. Authorized to enroll Participation in just 1st Year Foundation welcomed (appropriate for specialists & non-specialists alike) non-immigrant alien students Part time participation in Voicework only is possible Brochure on request Course Leader: M.Deason-Barrow GRSM, ARCM, Cert. Ed. 285 Hungry Hollow Rd., Spring Valley, NY 10977 For brochure please write to: Tonalis, Emerson College, (914)352-5020 Forest Row, E. Sussex, RH18 5JX, England. (0342) 822238

ART EDUCATION ARTSCHOOL[Advertisement]OF TOBIAS VISUAL ARTS ARTISTIC THERAPY

SUMMER COURSES 1992

6 July - SCULPTURE THERAPY : AN INTRODUCTION 11 July Gertraud & Manning Goodwin

HISTORY OF THE SPIRITUAL IN ART: SUMMER LANDSCAPES OUT OF COLOUR FROM ANCIENT TIMES TO PRESENT DAY Alexander Winter Van James

13 July - ARTISTIC THERAPY DYNAMIC FORM DRAWING 18 July Hazel Adams Alexander Winter

13 July - JOURNEYS THROUGH COLOUR LANDSCAPES DAY AND NIGHT IN THE FOREST 17 July Celia Whyatt Marguerite Vunderink

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TIMES OF DAY / TIMES OF YEAR Peter Stebbing

TOBIAS SCHOOL OF ART Coombe Hill Road, East Grinstead, Sussex, RH19 4LZ Tel : (0342) 313655 [Advertisement] [Advertisement] Revision: The Journal of Consciousness and Transformation

This international journal advances interdisciplinary research in the sciences and social sciences, transpersonal psychologies, philosophy, comparative religion, and the arts. It attempts to bridge the Asian and the Western, the contemporary and traditional, the analytic and imaginative.

EXECUTIVE EDITORS Jeanne Achterberg, Institute for Transpersonal Psychology Robert A. McDermott, California Institute of Integral Studies Donald J. Rothberg, Saybrook Institute Richard T. Tarnas, Writer and Independent Scholar

ORDER FORM

□ YES! I would like to order a one-year subscription to R evision, published quarterly. I understand payment can be made to Heldref Publications or charged to my Visa/MasterCard. □ $26.00 individuals □ $44.00 institutions

Please charge to my Visa/MasterCard (circle one). Account # Expiration Date Signature______NAME/INSTITUTION ADDRESS______CITY/STATE/ZIP___ COUNTRY______

SEND ORDER FORM AND PAYMENT TO: Heldref Publications, Revision, 1319 Eighteenth Street, NW, Washington, DC 20036-1802 Phone (202) 296-6267 FAX (202) 296-5149 Subscription Orders 1(800) 365-9753

Add $10.00 for postage outside the U.S. Allow six weeks for delivery of first issue. [Advertisement] The Children's Garden The Atlanta Waldorf School — now expanding into the grades. We are recruiting an experienced Waldorf kindergarten teacher for the 1992-93 school year. Please contact Susan Jones. 2089 Ponce de Leon Ave. N.E. Atlanta, GA 30307 (404) 371-9470

[Advertisement] A How-To Guide with JOE TOOKER [Advertisement] Dr.RudolfSteinerandthe SCIENCE of his exciting new one hour VHS video release is a pleasure to watch and SPIRITUAL REALITIES T contains all the easy to follow steps for producing the garden you’ve always wanted A t last, this new one hour television but thought you couldn’t have! documentary is available on VHS Hi-Fi The Bio-Dynamic process, like Organics, stereo home video cassette. It was created uses no chemical fertilizers or pesticides, but to introduce the general public to goes further with specific methods and Anthroposophy. Hosted by Henry Barnes, ingredients for composting, etc. Developed it is an overview of Rudolf Steiner’s life by Dr. Rudolf Steiner, the system is totally along with interviews of many professionals self-sustaining and actually rejuvenates the who are utilizing his methods in their work. Earth! This film represents a major new outreach the perfect g ifT! impulse for the Anthroposophical Movement and should prove to be a worthwhile To Purchase Please Send $24.95 plus acquisition for anyone involved therein. $2.00 S/H (CA. residents add $2.05 Tax) to To Purchase Please Send $29.95 plus $2.00 S/H (CA. residents add $2.47 Tax) to BOKAJO ENTERPRISES 20959 Elkwood Street LightFilled Productions Canoga Park, CA. 91304 20929-47 Ventura Blvd. Suite 235 818-882-7262 Woodland Hills, CA. 91364 818-882-7262 VISA/MASTERCARD ORDERS ONLY call VISA/MASTERCARD ORDERS ONLY call the Rudolf Steiner Research Foundation the Rudolf Steiner Research Foundation 800-776-5438 800-776-5438 [Advertisement] WINDOWS INTO THE SPIRITUAL presents

The Archangel Michael Series

Six Lectures by Dr. Rudolf Steiner Given in Dornach November 21-30,1919 Translated and recorded by the late Rick Mansell

11-21-19 The Power & Mission of Michael, the Countenance of God; Lucifer, Ahriman & the Christ 11-22-19 The Michael Revelation: The World Becomes Flesh & the Flesh Becomes Spirit; Reality Behind Human Evolution 11-23-19 Michaelic Thinking - The Knowledge of Man...; Evolution & Devolution 11-28-19 The Culture of the Mysteries & the Michael Impulse -Three Strata of Consciousness - from Greece to the Middle Ages 11-29-19 The Michael Deed & Influence; Attacks by Ahrimanic Beings 11 -30-19 From the Ancient Yoga Culture to the New Yoga - Will & the Modern Michael Culture of the Future

Dr. Steiner stated that his intention during this series of lectures is to help us understand how people of our age will be able to relate themselves to that spiritual power known as the Power of Michael, the Archangel Michael, the Countenance of God. Such an understanding requires man to perceive and feel in a correct perspective, the background and other considerations for which Dr. Steiner presents herein. Spiritual beings of the higher hierarchies must be understood, for they, like man, are also evolving. Dr. Steiner discusses the previous four stages of cosmic evolution and their implications in both the upward and downward evolution of man and spiritual beings. Aspects of the 8th sphere are discussed. The Michael Series (SL195-SL200)

The six-lecture series on audio cassettes - $24.95, shipping included) California residents add $1.35 State Sales Tax Foreign orders $35.00, including 1st Class Airmail Delivery

TO ORDER, CALL 1-800-776-5438

For a listing of other titles or more information, call or write us at: 1753 Appleton Street, Suite D, Long Beach, CA 90802-3779 USA [Advertisement] MOVING?

Don’t forget to inform [Advertisement] Emerson College

A centre of adult education training and research based on the work of R u d o lf Steiner. Journal forANTHROPOSOPHY Journal Summer C ourses 1992

July 8 - 1 7 Art in Conversation with Nature In search for the Archetype in Landscape Please notify us directly Course Leader: Margaret Colq uhoun at the Journal address July 1 1 -2 5 Environment Work Camp below six weeks before you Discovering the steps we must take to find move, to ensure that ourselves in nature and nature in ourselves. you receive your next Journal Course Leaders: Ken Smith and Hans-Gunther Kern

July 1 2 - 2 5 The Spirit of English The Language of the Consciousness Soul in Grammar and Art Specify your old address and Course Leader: Andrew Wolpert expiration date and include the new information. July 1 7 - 2 6 M u sickin g in the Com m unity Between I and Thou News ways to create Musical Dialogue N am e ______Course Leader: Michael Deason-Barrow Old Address______

August 3-10 A Wider Vision for Education The Heart of the Teacher at the New Address Heart of the Curriculum Course Leader: John Thomson

August 16-23 The Craft of the Storyteller Rediscovering the Lost Art of the Bards Course Leaders: Send to: A sh le y Ram sden and Duncan Macintosh

For further information write to: Journal for Anthroposophy Summer Courses Secretary, Emerson College, 3700 South Ranch Road 12 Forest Row, E. Sussex R H I8 5JX. Tel: 0342 822238. Dripping Springs, TX 78620

Back issues of the Journal are always available at $5 each ($6 overseas and Canada). Send for the Cumulative Index (S3) for a complete listing.