September/October 2000 CAMPHILL CORRESPONDENCE Moses The Risen Christ Pentecost, Carlo Pietzner, Stormont Church Carlo Pietzner's stained glass windows in Stormont IFC Fragments from The inner legacy of anthroposophy the Story of Camphill 1939-1940 12 at the turning point of the millennium 1 Letters 14 A centenary-Irmgard Lazarus 4 Obituaries Who is guiding whom? 5 Fva Maria Glück 15 Georg von Arnim is 80 I<abo Otlhogile 18 India Revisited 6 A Parents and Friends Meeting 18 Work in Romania 8 Book review 19 Ten Years ofthe Camphill Movement Group Happy 60th Birthday, Camphill 20 An n o u ii cements I BC } Carlo Pietzner's Michaelmas Fire stained glass windows Hartmut von Jeetze, Kimberton Hills in Stormont Marga Schnell, Camphill So you think it's unfair life Schools Aberdeen Too hard for you to take what comes your way? A pleasant surprise awaited us when a Not fit to breathe the air of others? group of us visited the Presbyterian church in Stormont, Northern Ireland . What's worse We entered a relatively bare looking church and were confronted with the Nobody has an ear to hear, to listen most amazing stained glass window To what you are so sure now needs to be said or done? behind the altar. The brightness of the strong colours is striking and the simple forms are appealing to the eye . The If that's you, the battle you fight 'Risen Christ', in peach blossom colour The dragon you face in your own soul? dominates the upper part of the middle window . The lower part shows a modern Take heart, brother, it's for a good cause . looking town-Belfast-with people, young and old, looking up and pointing First, how can you think it's just you and l, to the heavens where the rainbow as a bowl supports the figure of Christ . To the When the whole world faces the same test left of the middle window is the scene of Moses receiving the 10 Commandments ; The furnace whose fire lets pass only the metal, to the right the event of Pentecost is depicted . The moment one turns around That part of your I through the heat and away from the altar there, high up, That flows free of all selfhood, one's gaze is caught by a most wonderful rose window . In clarity of strong form Pure and un-encumbered by pride, fear and shame ; and delicate colour the full figure of the risen Christ is surrounded not only by the That it may join that of others four gospel writers, but also by the first four epochs of world evolution . In a To cast the new bell close-up view one can see details such as the symbols of the gospel writers, the The bell of brotherhood three crosses on the earth, a little Madonna and the child next to St . Luke. Whose bond and sound All in such beautiful colours . Is not made of opinions Carlo Pietzner designed these windows and they were made under his close Nor habit of color and race supervision in the 1950/60s, when he worked in Glencraig. Or of yesterday's rules of success . The church stands fairly near to Stormont Castle where last year the So it's the dragon who guards the gate Northern Irish peace talks took place and where the Northern Ireland Assembly Shows you the way now meets. May Carlo's windows shine into the hearts of society, and our prayers And won't let you pass the door. help the peace process . For he wants your true self To shine So that you may be fit to meet Sophia Your bride. Wellington 1u8, Yvonne Skargon The inner legacy of anthroposophy at the turning point of the millennium The Fundamental Social Law as seed for the future Richard Steel, Föhrenbühl, Germany Richard made a spontaneous contribution at the Com- One could hardly have imagined the development of the munity meeting at Syl via Koti in 1995 .1 was present and consciousness of mankind and the way that individu- experienced the common inspiration that filled us on the alization has actually taken place, not even taking into basis of his words . He brought a second contribution at account computers and the Internet . a Community members' meeting in Botton in Septem- As early as 1 898 Rudolf Steiner had spoken of this, like ber 1999 . This was no mere recapitulation, for Richard a warning, in an essay published in a magazine . He had obviously deepened and developed this theme over wrote there about professors and university life and so- the intervening years . I was inspired again and was sure ciology and then went on to say : that these thoughts-more urgent, more timely than We have to see that the next century will need a ever-should reach more people . I offered to help facili- complete turn-around in social life and ethics. In tate this and what you find below is the product of a very the past, social life was always in the foreground friendly collaboration . and the individual was sacrificed for its sake . The Wanda Root, Copake, USA individual had to give itself to the needs of social life. In the next century social forms will have to be To begin with I would like to look at the historic roots found to serve the individual. of the Fundamental Social Law and their connection to How can this remarkable insight inspire the evolution the foundations of anthroposophy . Already in 1906, of new forms of social life? The fact of this new respon- before the publication of the third essay on Anthro- sibility of social life for the individual, the fact that so- posophy and the Social Question, which we usually cial forms are only valid if they foster the progress of the think of as the source of the Fundamental Social Law, individual, is the 'Main Sociological Law' . Rudolf Steiner held an esoteric lesson solely about this In 1 899 in Berlin, Rudolf Steiner was asked to build a subject, which shows just how close this law is to the new style of further education for workers with inad- very heart of anthroposophy.' equate schooling . It was very special, very important for Spiritual science has no patent recipe to tell anyone him to meet and work with the working people, and not how to act in any specific situation, but there is defi- just Theosophists . This contact with, and concern for, nite and full trust that each person will arrive at the the working class continued to be of importance to him correct judgement himself if he is penetrated by fun- throughout his life . His lectures for the workers build- damental truths. And I will write down a formula ing the Goetheanum attest to this . The fact that Rudolf from these fundamental truths for you : Hardship, Steiner chose a public setting for the very first lectures misery, and grief are nothing else but a consequence about the Fundamental Social Law clearly indicates his of egoism. .I have already said in public : one lives conviction that these ideas needed to be taken up at a out of the principles of egoism as soon as one lives practical social level . In the same year, 1899, he put into with the principle: l have to be rewarded person- a nutshell the fruits of his research work at the Goethe ally, whatever work I do has to be paid for .2 archives. It is the description of the Rosicrucian imagi- This is the first and foremost 'root' I would like to point nation : Goethe's Fairy Tale . He repeated this on an eso- to ; it is the question of 'consequent thinking through' teric level on Michaelmas Day, 1900 in a lecture that of esoteric wisdom, which has to be implemented into he himself called 'the birth of modern spiritual science' . social reality if it is to be spiritual science in the mod- A central theme in this unveiling of the mystery of the ern sense. The Fundamental Social Law is a 'mere' so- Fairy Tale is the connection of its three kings to the three cial consequence of modern esoteric work . This theme realms of social life . He even speaks about the French was of utmost importance to Rudolf Steiner. The sec- Revolution . The roots of social threefoldness are right ond 'root' I would like to point to has to do with Ru- there at the beginning of the century! The impulse of dolf Steiner's alertness to the social realities of his time anthroposophy is indeed the impulse of threefoldness, and of their developmental origins . With the quote seeking connection to social reality. This is modern spir- from the esoteric lesson you have heard his reference itual science . And these two descriptions, one esoteric, to the first mention of the Fundamental Social Law-it the other exoteric, stand like pillars at the gate of the was in a public lecture in 1905, which I would like to twentieth century! speak about later . What evolutionary necessity was At the opening of the dramatic interactions among the Rudolf Steiner addressing? characters in Goethe's Fairy Tale stands the question of The theme of the Fundamental Social Law has to do payment for labour. The Ferryman is worried about with the esoteric significance of our century. This cen- whether his work will be paid for and this question is tury also has a special 'taste' to it in regard to the devel- the growing point of the Fairy Tale . The image of gold, opment of human consciousness .