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Anthroposophy Journal for ANTHROPOSOPHY NUMBER[Image: acrylicpainting"Summertime"byRebeccaThomson] 60 SPRING 1995 A t the Ringing o f the Bells To wonder at beauty, Stand guard over truth, L o o ku p to the noble, Decide fo r the good: Leads man on his journey To goals fo r his life, To right in his doing, To peace in his feeling, To light in his thought, A nd teaches him trust In the guidance o f God In all that there is: In the w orld-w ide A ll, In the soul's deep soil. — Rudolf Steiner NUMBER 60 • SPRING 1995 ISSN-0021-8235 Front Cover: Rebecca Thomson Sum m ertim e Acrylic 3'x6' EDITOR Hilmar Moore MANAGING EDITOR C lare 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). Authors' opinions do not neces­ sarily reflect those of the Anthroposophical Society or of the editor. 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. An index for all issues is $3-00. All correspondence should be sent to: Journal for Anthroposophy 3700 South Ranch Road 12 Dripping Springs, TX 78620 Journal for Anthroposophy, Number 60, Spring 1995 © 1995, The Anthroposophical Society in America Printed in the United States of America at Morgan Printing, Austin, Texas Printed on Recycled Paper CONTENTS 5 Anthroposophy and Nonviolence BY MARK R. SMITH 15 Searching for Integrity — A Conversation with Alan York BY HILMAR MOORE 33 A Meditation on Inner and Outer Peace BY RAPHAEL GROSSE KLEINMANN 38 Psycho-Sophia: Seeking the Wisdom of the Soul BY WILLIAM BENTO 51 Albert Einstein’s Theory of Relativity as Rudolf Steiner’s Final “Riddle of Philosophy” TOM MELLETT 64 A Meditation on the Meeting of the Technological and the Traditional Eastern Mind: On the Way to Scientific Maturity BY JOHN LANGE 72 Psychoanalysis and Anthroposophy BY MICHAEL LIPSON POEMS 37 The Path of the Rose BY BRIAN WRIGHT BOOK REVIEWS 83 The Inner Path Seven Lectures by Karl König BY KARL KÖNIG • Reviewed by Gary Lachman 86 The Battle of the Soul BY BERNARD LIEVEGOED [Note: nextpage(4)wasblankandisomittedhere] • Reviewed by Gary Lachman ANTHROPOSOPHY AND NONVIOLENCE BY MARK E. SMITH his century has witnessed the emergence of a new way of looking Tat conflict and conflict resolution. The new outlook first articu­ lated by Leo Tolstoy, was actually used in practice and developed further by Mahatma Gandhi, and has since been brought forward and applied to more modern situations by numerous western thinkers and practitioners. It is this author’s intent to demonstrate that the impulse behind the Nonviolence Movement is in some respects complemen­ tary to those spiritual influences behind Anthroposophy, and that the possibility exists of the two streams working together to further the positive evolution of humanity. The ability of the Anthroposophical Movement to recognize sister streams in the evolutionary process becomes increasingly important as we approach that point in time identified by Rudolf Steiner as critical in the development of mankind: the end of the 20th century.1 Appropriate bridges must be built between our movement and those others in which we see demonstrated behavioral characteristics symp­ tomatic of the emergence of the Spirit Self. Anthroposophy can then provide to these impulses a perspective and understanding crucial to their proper interplay in mankind’s destiny. The Development of Nonviolent Theory Leo Tolstoy was the true father of the Nonviolence Movement. Rudolf Steiner tells us that Tolstoy understood the evolution of mankind and recognized how wide and universal was the extent to which the great and pure religious impulses of humanity had degenerated.2 He developed an absolute conviction in the 5 6 • Mark E. Smith fundamental good and decency of each individual human being. For Tolstoy, the words “the kingdom of God is within you” expanded into a deep, significant certainty that man may reach the heights, that he may know the Holy of Holies. We see in Tolstoy a strong faith in the inner man, and a firm belief that through this faith the outward results must eventually be good.3 Anthroposophy teaches that fresh spiritual impulses usually mani­ fest in ways that are in direct contrast to their surroundings. These impulses, which have been ripening for centuries, burst onto the physical scene with a primal force, and must be in great contrast to the surrounding world. The individuals who embody these impulses are usually inclined to disregard their environment entirely. Seen from a spiritual standpoint, Tolstoy was such a personality; one in whom the Christian impulse was manifest.4 The Tolstoy impulse can be metaphorically characterized as one of the emerging buds of the Spirit Self which will blossom fully in the 6th Post-Atlantean Epoch. Tolstoy’s understanding of the true nature of the Christ impulse, and his criticisms of that which ap­ peared in the guise of Christianity bespoke his true nature. He de­ voted himself to the cultivation of the spiritual or higher self which lives eternally.5 Tolstoy’s teachings have been carried forward and developed into a philosophy that demonstrates that peace is a by­ product of characteristics inherent within the Consciousness Soul and the nascent Spirit Self, chief of which are mutual trust and a strong sense of the unity of mankind. These underlying attitudes can be stimulated to grow. Their growth can, and indeed must, be begun unilaterally.6 Individual effort directed towards the development and cultivation of these Qualities, when accomplished effectively on a broad scale, will lead toward harmony for mankind. Gandhi’s techniQue of “Satyagraha”7 reQuires of its practitioner a searching consideration of the relationship between attack and de­ fense. Gandhi proposes that the best relation of all between these two energies is not one of opposition but of resolution, integration and sublimation. The practitioner thus enables both sides to win, and conQuers both his own possible short-sightedness of aim as well as his enemy’s. The result is not a triumphant victor on the one side and a despondent, repressed vanQuished on the other. Both sides are happy in the joint victory of their better selves and the common defeat of their mistakes. Anthroposophy and Nonviolence • 7 The nonviolent attitude prescribed by Richard Gregg for progress today is described this way: “Kindness and friendliness induce a desire in the opponent’s mind and heart to get rid of the defect or difficulty. Human progress through these stages of development has brought the shrewdest men to realize that the earlier and cruder expressions of pugnacity and anger are not what the human being, on the whole, wants. What a person really wants is the richest and fullest possible expression of his energy. To attain this completely, there must be an eQually rich and full expression of energy by all other persons.”8 Does his description not remind the reader of the coming unity and brotherhood of the 6th Epoch foretold by Rudolf Steiner? He describes that period as one in which “men will possess a common wisdom in a very much greater degree than at present; they will be immersed in a common wisdom. It will be a Manas-culture when more and more the sources of truth are experienced within the strengthened human individuality, within the human personality, and when, at the same time, there is an agreement between what differ­ ent people experience as higher reality, just as now there is an agreement between what they experience as the truths of mathemat­ ics. In respect of other truths, men currently disagree because they have not yet reached the point of recognizing and fighting down the personal sympathy and antipathy that divides them. The reality that will be discovered in one soul will coincide exactly with that in another, and there will be no more strife. That is the guarantee for true peace and true brotherhood, because there is but one reality.”9 Soul Characteristics Anthroposophy’s path to spiritual growth is a challenging one. It demands utmost adherence to truth, constant centeredness in love, and the persistent exercise of discipline and self-sacrifice. Proper practice of the techniQues of nonviolence demand nothing less. Rudolf Steiner repeatedly emphasized the proper attitude of soul. This fundamental attitude supplants in importance an overabundance of intellect. A similar (although not complete) de-emphasis of material thinking is evident in the literature on nonviolence, where inner attitude and emotional understanding and control are stressed as being infinitely more important than intellectual ability or worldly experience. The hypothesis of nonviolent resisters is that the stron­ 8 • Mark E. Smith gest factor in human beings, in the long run, is their unity—that they have more in common as a human family than as separate individuals. Their basic assumption is that their opponents are at bottom decent and have in their hearts at least a spark of good will which can eventually be aroused and strengthened into action. This belief pre­ supposes the very gradual evolution of mankind, and the willingness to make personal sacrifice in an effort to further that evolution. The nonviolent perspective toward the gradual evolution of man­ kind is also evinced in its attitude toward discipline: “The instinctive or reflex elements in war are capable of further alteration and disci­ pline. But is not human nature too weak for this new discipline? Doesn’t this discipline make too heavy a drain on the resources of idealism, sentiment, emotion and moral character of ordinary man­ kind? It is said to take four years to make a good private soldier.
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