M em bership - Anthroposophical Society in America

NEWSLETTER
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Anthroposophical
Society in America
AUTUMN 1985
Published by the Anthroposophical Society in America for its Members
contents
Rudolf Steiner
Willi Kux
Christof Lindenau
George O’Neil and
Gisela O’Neil
Rudolf Steiner
“Spirit” and “Soul” Explained to an English Audience, Oxford
1922
Recollections of Rudolf Steiner, 1924—The Christening
Toward a Spiritual Practice in Thinking, Part VI
Toward a Meditative Structuring of Group Study
How to Read a Book: A Study of Rudolf Steiner’s
Knowledge of the Higher Worlds, Part IX
On Poetry of the Future, and the Value of Humor
—Why a Satire, Berlin 1916
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PUBLICATIONS
Agnes Macbeth
Agnes Macbeth
Susan Lowndes
Patricia Moreell
Maria St. Goar
Alice Bennett
Stephen Eberhart
Diane Cohen
Rose Herbeck
Ruth Mariott
Jerome Soloway
Gisela O’Neil
Rudolf Steiner: The Realm of Language and the Lost
Unison of Speaking and Thinking
Rudolf Steiner: Twelve Moods
Rudolf Steiner: The Human Soul in Relation to the World Evolution
Rudolf Steiner: M an’s Being, His Destiny, and World Evolution
Heten Wilkens: Faust—Freiheit auf dem Weg
Ehrenfried Pfeiffer: Biodynamic Gardening and Farming, Vols.
1,2,3
Arnold Bernhard: Projektive Geometrie
Lois Schroff: A Painter’s Handbook, Experiencing
Color Between Darkness and Light
Hella Krause-Zimmer: Bernward von Hildesheim
Olaf Koob: Erkennen und Heilen
Roy Wilkinson: The Interpretation of Fairy Tales
and Commentary on the Old Testament
Catalogue: Reproduktionen aus dem malerischen Werk
von Rudolf Steiner
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MEMBERSHIP
John G. Root
Rudolf Steiner
Gladys Hahn
Henry B. Monges
New Members and Members Who Have Died
In Memoriam Ernst Daniel
Union With the Departed: In the Past and Today, Dornach 1917
Glimpses of the Earliest Anthroposophists
Christmas Conference 1923 Report:
The History of the Anthroposophical Society in America
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REPORTS
Sandra Doren
Eugene Schwartz
Marjorie Spock
and Others
Patricia Kaminski
& Stephen M. Johnson
Ernst Katz
Summer Conferences and Workshops
Healing Forces: Movement, Tone, Color, Marlboro, N.H.
The Art of Teaching in Grades 1,2,3, Sacramento
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The Second Translator’s Workshop, East Sullivan, Me.
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North American Youth Meeting. Harlemville, N.Y.
The Dornach Youth Center, Progress Report
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NOTES
Announcements
26
“Spirit” and “Soul”
Explained to an English Audience
by RUDOLF STEINER
Oxford, August 17, 1922, Excerpt
This is thefirst part ofLect. II in Spiritual Values in Education and
in Social Life. Please note: Throughout the German text, Rudolf
Steiner uses the English term "mind"
I have been informed that there was something
difficult to understand in what I spoke about yesterday. In
particular that difficulties had arisen from my use of the
words “spiritual” and “spiritual cognition.” This occa­
sions me . . . to discuss the use of the words “spirit” and
“spiritual life” [spirituelles Leben] . . . we will understand
each other better during the next few days if I give these
explanations of spirit, soul, and body today.
The word “Geist” [spirit] and also the word “spirituell”
[spiritual] as used from the point of view and world
outlook from which I now speak, are generally not
understood profoundly enough. When the word “Geist” is
used, people take it to mean something like “intellectual”
or to mean much the same as the English word “mind.”
But what I mean here by “spiritual” and by “spirit” is
something quite different. It must definitely not be con­
fused with all these things designated as “spirit” and
“spiritual” in mystical, fanatical, or superstitious sects and
movements; on the other hand it is quite distinct from
what is meant by intellect or mind.
If we can obtain an immediate concrete knowledge, a
true insight, into what is working in a small child up to the
time of changing its teeth—a working not directly percep­
tible, but observable in expressions of the child’s nature
which may appear to us even primitive, that then is
“Spirit,” and that then is “Soul.”
Nowhere in our observation of man and of nature are
we confronted by spirit and soul so immediately as when
we contemplate the manifestations of life in a tiny child.
Here, as I said yesterday, in the moulding of the brain, in
the shaping of the whole organism, spiritual forces are at
work, soul essences are at work. What we see are manifes­
tations of life in the child; we perceive these with our
senses. But what works through from behind the veil of
sense perceptible things is spirit, is soul; so to be appre­
hended as nowhere else in life unless we have accom­
plished an inner soul development.
Thus we must say: to immediate ordinary perception,
spirit is quite unknown. At most, soul can manifest in
ordinary percepts. But we must feel and sense it through
the percept.
If I may use an image to indicate what is meant—not
to explain it—I would say: When we speak, our speech
comes from words, sounds made up of consonants and
vowels. Observe the great difference between consonants
and vowels in speech. Consonants round off a sound give
it angularity, make it into a breath sound or a wave sound
2
according as we form the sound with one organ or
another—with lips or teeth. Vowels arise in quite another
way. Vowels arise while guiding the breath stream through
the vocal organs in a particular manner. We do not give
contour, we build the substance of the sound by means of
vowels. The vowels as it were provide the substance, the
stuff. The consonants mould and sculpt the substance
provided by the vowels.
And now—using the terms spirit and soul in the sense
we are giving them here—we can say: In the consonants of
speech there is spirit, in the vowels there is soul.
When a child first begins to say AH [A] it is filled with
a kind of wonder, a marveling—a soul content. This
content of soul is immediately present to us. It streams out
of the AH. When a child expressed the sound AY [E] it has
a kind of slight antipathy in its soul. It withdraws, starts
back from the thing affecting it. AY [E] expresses some­
thing antipathetic in the soul. Wonder: AH. Antipathy:
AY.The vowels show soul content.
When I form a consonant of any kind I give contour. I
surround and shape the vowel substance. When a child
says Ma Ma—“AH” twice over—the gesture of “M” shows
the child’s need to reach out to its mother for help. “AH”
by itself would be what the child feels and experiences
about its mother. “M” is what it would like the mother to
do. So that Ma Ma contains the whole relationship to the
mother both according to spirit and soul. Thus we hear
language spoken, we hear its sense content, but we do not
attend to the way spirit and soul lie hidden in language.
True we are still occasionally aware of it in speech, but we
fail to notice it in the whole human being. We see the outer
form of a man. Within are soul and spirit as they are
within speech. But this we no longer heed.
There was a time, however, in ages past, when men
did heed it and they said not “In the beginning was the
Spirit”—that would have been too abstract—but “In the
beginning was the Word,” for men still felt livingly how
spirit was carried on the waves of speech. It is this spirit
and what is characteristic of it that we designate here when
we use the word “spiritual”—a thing not revealed in
intellect, nor yet in what we call mind. Mind and spirit are
distinct from one another. They differ as much as my
personality differs from the reflection I see in the looking
glass. When I stand there and hold a mirror and look at
myself in it, my reflection is in the mirror. This reflection
makes the same movements as I do, it looks like me, but it
is not I; it differs from me in that it is an image, whereas I
am a reality. “Spirit” holds sway in hidden depths.
Intellect only has the image of spirit. Mind is the reflected
image of the spirit. Mind can show what spirit does. Mind
can make the motions of spirit. But mind is passive. If
someone gives me a blow, mind can reflect it. Mind
cannot itself give the blow. Spirit is activity. Spirit is
always doing. Spirit is creative. Spirit is the essence of
productivity, productivity itself. Mind, intellect, is copy,
reflection, passivity itself: that thing within us which
enables us, when we are older, to understand the world. If
intellect, if mind, were active we should not be able to
age:photr]R udolf Steiner with the Oxford audience
[Im
understand the world. Mind has to be passive so that the
world may be understood through it. If it were active it
would continually alter and impinge upon the world.
Mind is the passive image of the spirit.
Thus: Just as we look away from the reflection to the
man himself when we seek reality, so when we seek the
reality of spirit and soul we must endeavor to pass from
the unproductive passive to the productive active.
This men have endeavored to do throughout all ages
of human development. And today I wish to speak to you
of one way of this seeking, so that we may agree upon the
meaning of spirit and soul when I speak to you here.
Commonly as adult human beings we only perceive spirit
in its reflection as intellect, mind or reason. We only
apprehend the soul in its manifestations or expressions.
We are nearer to the soul than to the spirit but we do not
perceive the full inner activity even of the soul. We
perceive revelations of the soul; we perceive spirit in its
reflection only. A reflection retains nothing of the reality.
But we do perceive revelations of the soul. What we know
as feeling, our sympathies and antipathies, our experience
of desire and passion—these belong to the soul. But we do
not perceive what the soul is within us.
What is soul within us? Now I can perhaps indicate
what soul is in us if I distinguish between what we actually
experience and what happens within us in order that we
may experience. When we walk over soft ground we tread
on it, our footprints remain in it. Now suppose someone
finds our footprints; will he say: “Beneath the earth, below
there, are certain forces that have shaped the earth so that
it shows these concave forms?” No one would say such a
thing. Any person would say: “Someone has walked here.”
Materialism says: I find imprints in the brain, the
brain has impressions. The earth too has impressions
when I have gone over it! But now materialism says: There
are forces in the brain, and these make the imprints. This
is false. The soul makes the imprints, just as it is I who
make them on the ground; and only because the imprints
are there can I perceive the soul. I perceive a sensation in
the soul. To begin with the soul is hidden. It has made the
imprints in my body. If I make a very hard dent it hurts me,
it is painful. I do not immediately see what I have done; I
can see it afterward. But even if I do not see what I do I
experience the pain. In the same hidden way the soul
“scratches” an impression upon my body. I perceive the
effect in passions, in sympathy, etc. I perceive the effect of
what the soul does in the manifestation. Thus: Of the spirit
we have an image; of the soul a manifestation.
We are closer to the soul. But let us keep in mind that
spirit or soul must be sought in profounder depths than
mind, or intellect or reason.
This may contribute to an understanding of spirit
and soul.
3
Recollections of Rudolf Steiner, 1924
—The Christening
By WILLI KUX
From Mitteilungen aus der anthroposophischen Arbeit in
Deutschland, Michaelmas 1970. Translated by Maria St. Goar.
To understand the situation in which Rudolf Steiner
found himself, one has to visualize the following. At
Christmas of 1923, committing his very being to it, he had
founded the Anthroposophical Society anew. It was his
intention to create a modern, public Society. In 1923,
Rudolf Steiner was sixty-three years old. His slender
figure was supple, his hair was black, his posture erect and
purposeful, his gait filled with initiative as in a much
younger person. From his home situated below the
Goetheanum construction site, he walked up the hill every
day without any apparent effort.
Now, after the profound events of Christmas, the
shattering thing was that this healthy man soon changed
into an ailing one. Yet no interruption occurred in Rudolf
Steiner’s broad scope of activities. Directly after the
Christmas Conference he gave a lecture series for medical
doctors, which lasted more than a week.
Even though his extraordinary strength of soul
became evident through this, Rudolf Steiner was never­
theless marked henceforth by failing health. It was largely
due to the lack of understanding on the part of the
members of the Society—something he himself said
several times—that he could no longer regain his health.
With trivial personal problems they sapped his energy by
besieging his atelier day after day, seeking his advice.
Unceasingly helping everyone, he was thus depleted of his
strength.
Often I was in a position to observe how he was driven
by car to his place of work, accessible by a primitive
staircase of some fifteen steps. Rather than supporting
himself, he dragged himself up there—a heartrending
picture of physical weakness.
It was difficult for me as a young person to reconcile
this image with that of the evening lecturer. Then, Rudolf
Steiner stood before us full of energy and lightness,
permeated by immortal spirituality. It was the same when
he appeared in a eurythmy rehearsal and, as if from
inexhaustible sources, imparted the most creative sugges­
tions.
Yet, from then on Rudolf Steiner arrived at his atelier
only by car, whereas formerly he had walked. Earlier,
many of us had witnessed how he greeted everyone, at
times talking briefly with one or the other. Now he had to
be driven even the shortest distance to preserve his
strength.
His driver was a young Swiss, a Herr Meyer. (As late
as 1970, he still drove the Goetheanum Vorstand). In May
1924, Herr Meyer was temporarily sick, unable to drive
4
Rudolf Steiner. Then Dornach was still “out in the
country”; no taxi service existed.
I no longer recall how I learned about the problem. I
felt alerted immediately; after all, I had a driver’s license!
Right off, I realized that here was an opportunity to do my
beloved teacher a service by becoming his chauffeur.
Without delay I asked where his car was parked and
rushed there.
At that time, two cars were at the disposal of the
Goetheanum. One was an elegant six-seater sedan, a
Maybach, donated to Rudolf Steiner for his more strenu­
ous trips. The other was an inexpensive Ford that served
for short distances. If I am not mistaken, it was a model T.
To this day I see the black vehicle before me, with its
exciting smell of gasoline and rubber. Its roof was high
enough for a passenger to wear a top hat. Elevated by its
wide wheels, it was equal to any terrain. In those days there
was no electric starter. The motor had to be started by
turning a crank mounted in front. In addition, the various
gears were not engaged by hand but with one’s foot—a
peculiarity the car I had driven did not possess. But I
quickly familiarized myself with everything and soon the
motor was running; I rushed back to the driver’s seat and
boldly climbed in. It did not take long to figure out how to
handle the car with my feet. A short test forward and
back—after all, I did not want to disgrace myself in front
of Rudolf Steiner—and then I roared down the wellknown access road from the Goetheanum in the direction
of “Villa Hansi” on the lower Zielweg where Rudolf
Steiner was to be picked up. Behind me, much to the
displeasure of the pedestrians, a splendid white dust cloud
arose, for in those days the side-roads were not paved.
After I had announced myself, Rudolf Steiner ap­
peared in his familiar black overcoat and round-rimmed
hat, accompanied by worried-looking female figures, who,
in contrast to him, placed not much confidence in my
newly acquired driving skills. With perfect calm and
calming to me—my heart was beating noticeably—Ru­
dolf Steiner got into the car and asked me to drive him to
the clinic in Arlesheim (where at that time he was working
with Ita Wegman on the book Fundamentals of Therapy).
Gently, I shifted the little car’s gears and commenced
driving very slowly. Rudolf Steiner seemed to observe
everything carefully. He sat behind me at an angle and
leaned forward, better to look at me from the side. Then he
said in a worried manner, “I really don’t like it, Herr Kux,
that you now have to drive me. After all, you are in
Dornach to study eurythmy.” These heartwarming words
have always stayed in my mind. First, he called me “Herr”
Kux, whereas the older colleagues at the Goetheanum
usually called me “Kuexchen” (Kuxie). Though this was a
well-meant diminutive, it placed me on a childlike level,
as it were, a position one did not like to occupy as a young
and also somewhat conceited student of the arts.
Secondly, this remark was uttered by Rudolf Steiner in
such a genuine manner, as if apologizing, that it brought
to awareness his unique modesty. He was grateful to
Anthroposophical Society, aside from Rudolf Steiner, Ita
anyone who did him a service (and who can get by without
Wegman, Lilly Vreede, Albert Steffen and Guenther
the services of others in this age of work specialization?);
Wachsmuth were present Frau Marie Steiner was on tour
one could experience this every day if one observed his
relation with the people around him. The gratitude of him
with the eurythmy group.
After the ritual, having been listened to quietly with
to whom all of us owed so much inscribed itself indelibly
concentration by all—except for the newly arrived little
in my heart.
citizen of the earth—Rudolf Steiner went up to the young
Today, almost half a century later, when I think of
these “golden days” with Rudolf Steiner, a certain sadness
mother who carried the baby in her arms, and looked
lovingly at both of them. Suddenly he smiled and asked
overcomes me for two reasons. First, because with few
the mother teasingly, “Didn’t you notice anything during
exceptions, my memories have paled or vanished. Like so
the christening?” Surprised, the young mother thought for
many others, I lived as in a dream when I was young.
a moment and then replied hesitatingly, “Yes, the baby
Second, because I did not keep a diary during that time so
rich in experiences.
cried!” Rudolf Steiner; “Right—and at what point?” The
mother; “When the Lord’s Prayer was said.” Rudolf
One event from this spring of 1924, when I was, in a
manner of speaking, promoted to Rudolf Steiner’s “courtSteiner: “That’s correct, and at which passage?” Silence.
Rudolf Steiner then went on: “When the priest said, ‘and
chauffeur,” has remained vivid in my memory because I
have often told it as an eloquent example of his humanity
give us our daily bread,’ because the little boy is hungry!”
Saying that, he smiled mischievously when he saw the
and kindness.
Among the older acquaintances of Rudolf and Marie
look of consternation on the mother’s face. She, however,
Steiner was the family of Count Polzer-Hoditz. The elder
could not pocket this remark and explained that she had
son was married to a charming and graceful eurythmist. A
received exact instruction from the doctor, strictly ad­
son had arrived to them. He was to be christened these
hered to by her, concerning the daily amount of food to be
May days, his name chosen by Rudolf Steiner who was
given the baby. Rudolf Steiner nevertheless insisted that
invited to the ceremony. I had to drive him there. It was
the child was hungry and had cried for this reason. He
only a few hundred yards from his house; yet, because of
then took the baby into his arms and the mother had to
his weakness, he had to be driven.
fetch a bottle of milk. When she returned, she wanted to
When I arrived with my black motor-coach in the
feed the child herself. Rudolf Steiner, however, did not
courtyard of the Polzer home, a colorful throng of people
allow it; he took the bottle, went over to a chair in a corner,
in light summer clothes streamed out of the house in a
sat down and fed the little fellow himself. The child did
festive mood to welcome the guest. Surrounded as if by a
not hesitate on account of the strange nurse but proceeded
cloud of spring, everyone disappeared into the house that
with obvious relish, while Rudolf Steiner observed his
was decked out for the celebration.
charge smiling warmly. In no time at all, the bottle was
I
prepared for an extended waiting period in the car,empty and Rudolf Steiner held it up to the mother, who
just as a proper chauffeur is wont to do. But only a short
showed no little surprise over him and the satisfied infant.
while later I saw the door of the house open again. The
Rudolf Steiner said, “The baby was hungry after all! And
young Count, whose child was to be christened, rushed
now give him one extra bottle every day in addition to the
over to the car. I already turned around, thinking perhaps
amount prescribed by the doctor. That one I have pre­
a baptismal gift had been left behind. Count Polzer
scribed!”
yanked open the car door, “Herr Kux, please come
All those present enjoyed Rudolf Steiner’s humor in
immediately into the house. The Doktor said, ‘But you
bringing about a joyous and relaxed atmosphere. Re­
can’t leave young Kux sitting outside while we are cele­
freshments were passed next. The priest, who had
brating!’ ” I was touched that in all the bustle Rudolf
changed in the meantime, returned and spoke a few words
Steiner had remembered the young student-chauffeur he
with Rudolf Steiner. A while later Rudolf Steiner said
had left behind. (After all, I was not acquainted with this
good-bye by waving cordially both hands to those present.
family and, being an unknown youth without special
And I was glad when I had returned our teacher, whom we
merits, had not been invited.)
all esteemed so highly, safely to his house.
Thus I entered the house with the young Count and
was received by the festive group as another guest,
something that made Rudolf Steiner’s eyes light up. As I
found out later, it was a special and in a sense historically
significant celebration. The priest who performed the
Toward a Spiritual Practice of Thinking
ritual was Friedrich Rittelmeyer, the leader of the Chris­
tian Community. This was the first time that, clad in
vestments, he performed a sacrament in Rudolf Steiner’s
A Guide for the Study of Anthroposophy
presence, a sacrament that had been entrusted by Rudolf
Steiner, out of spiritual worlds, to the Movement for
By CHRISTOF LINDENAU
Religious Renewal.
Translated by Frederick Amrine from the German, Der übende
Of the original Vorstand members of the General
5
Mensch. Anthroposophie-Studium als Ausgangspunkt moder­
ner Geistesschulung. In memory of Alan P. Cottrell (1935-1984)
who reviewed the text in the Autumn 1978 issue of the Newsletter.
Verlag Freies Geistesleben, publisher, gave permission to serial­
ize the chapters of this workbook.
VI
TOWARD A MEDITATIVE STRUCTURING
OF GROUP STUDY
The wish to know more about anthroposophy often
leads to participation in a working group where one
studies spiritual science together with others. Group work
intended to fulfill this wish will naturally offer more of an
introduction than a deepening. But if one is truly partici­
pating, even such a wide-ranging introduction calls forth
the need not merely to “ingest” over and over, but also to
work through and deepen what one has assimilated. This
need can also arise with a different nuance. After having
become sufficiently acquainted with anthroposophy one
often begins to feel something quite natural: that one can
truly unite with anthroposophy only if one has first
developed within oneself the ability to assimilate it in a
way consonant with its real essence. One feels that it is
insufficient to think about anthroposophy in order to
make it fruitful for the world and one’s own life; rather,
one must learn to think out of anthroposophy if one is to
act out of it as well some day. Clearly this need will soon
give the study group a quality entirely different from that
of an introductory course. On the other hand, a working
situation directed toward certain social tasks and prob­
lems, medical or pedagogical or whatever, will have to be
described in yet another way. To the extent that this
working group does not have to perform the functions of
introduction and elaboration, which is often the case, its
task will be to bring together the insights already afforded
by spiritual science with the most recent research in the
field. Such an undertaking presupposes one’s having
taken up and worked through what spiritual science
offers.
Thus it is not difficult to see that the mode of
anthroposophical study this text seeks to promote ad­
dresses those who seek to deepen their understanding and
work through it inwardly. It offers a mode of study that is
capable of answering the question: How can one grasp
anthroposophy—if only the smallest part—in such a way
that what one has grasped represents a genuine entry into
the world of which anthroposophy speaks? On the other
hand, whoever wants first to become acquainted with
what anthroposophy has to say, will as a rule not take the
time to begin with such a meditative study, even if he feels
an inner need for it. Thus it would not be right to demand
it of such a person. If one is leading an introductory study,
then the way of working indicated here can be fruitfully
employed in one’s own preparation. While beginners do
not as a rule take the time for such meditative activity yet,
6
colleagues working within a particular field usually can­
not take anyfurther time. Nevertheless, it is easy to see that
such individual work can also provide a fruitful prepara­
tion for the work of the group.
One might wish to structure group work also accord­
ing to the exercises indicated in the foregoing chapter;
however, one wishing to do this will go astray immediately
if he does not realize clearly what those who have come
together are themselves seeking. Of course these exercises
are as inappropriate for the structuring of introductory
study as they are for a meeting of specialists. Yet wherever
people are at least as interested in the “how” as in the
“what,” suggestions related to such a meditative activity
will be of interest.
The indications given in the previous chapters were
intended initially for individual study only; the moment
we undertake to structure group study on the basis of these
indications, we are confronted with a much more difficult
task: we must seek the balance appropriate to each
individual situation for others, not merely for ourselves,
and try to create a working situation in which it can
emerge. Experience shows that “how to” prescriptions, the
mere passing on of a process that has worked once before,
etc., is of little or no help. Rather, every situation requires
large or small a new, creative beginning.
Whoever wishes then to be active in this realm should
not proceed one-sidedly the way he would if studying
alone. However right this may be for oneself, one needs
first of all to become attentive to the situation of others,
whose needs in studying may be entirely different. This
task arises the moment one considers whether to under­
take exercises at all. An exercise can become part of the
anthroposophical path of meditative schooling only when
one enters through the portal of freedom. Yet one who has
decided freely to structure his own study meditatively can
easily fail to see that group work of this kind must be built
upon the corresponding prerequisite: upon the resolve of
every single participant to try such work at least once on a
trial basis. The difficulty brought to light here should not
be underestimated. It is of course especially great where a
circle of people has already developed a habitual way of
working, or where for some other reason those participat­
ing come together with different expectations and goals.
As a rule, group study of this kind will have a chance only
when the nature of the undertaking is made clear in the
invitation, so that those invited can prepare for it before­
hand or choose not to attend that event.
Once this precondition is fulfilled, new tasks must be
confronted. If one has to begin with people whom one
does not know from previous work, it is better as a rule to
begin as simply as possible and to try to sense what results.
Here it is important—after each meeting if possible—to
ascertain why one part of the work was more successful,
the other less, and to proceed cautiously in attempting to
shape the following state in a way consonant with this
insight. If on the other hand one is required to take over
the leadership of an already existing group, then one
should first attempt to familiarize oneself with its work
through simple participation, and then decide on the
basis of this understanding alone—without any precon­
ceived program—what might constitute the next step or
the beginning of new work together with those concerned.
But how do we prepare ourselves for this? More
specifically: how can we heighten [steigern] our inner,
intuitive forces—those we sought to activate earlier in the
creative shaping of individual study—in such a way that
they are available to us in this realm as well? One can say:
by pursuing one’s previous efforts further in yet another
way.
The second way continues in a direct line the striving
of the first. Of what does it consist? In short, of extending
the exercises described to include the assimilation and
inner digestion of spiritual anthropology [Menschen­
kunde| itself. Up to this point our concern was to make this
understanding of the human etheric constitution fruitful
for the “how” of study only; the “what” remained un­
touched thereby. Any spiritual-scientific topic that inter­
ested the student could become the object of study
structured in such a way. Now our concern is to include
this spiritual anthropology in our spiritual practice also as
a subject to be worked through: that is, to include it in our
meditative work. What is the significance of such a
meditatively elaborated spiritual anthropology?
In 1919, Rudolf Steiner prepared the first Waldorf
School by speaking for two weeks on spiritual anthropol­
ogy [Menschenkunde] as the basis for pedagogy; a little
more than a year later, he returned to deliver four more
lectures to the faculty. These lectures have a great bearing
on our theme, especially as regards method. They have
been published under the title Balance in Teaching.(1) In
these lectures, Rudolf Steiner explains that a renewal of
education out of the true spirit of the age cannot consist of
this or that general rule or principle, nor this or that
practical technique, etc., but rather only in the inner
relationship that the teacher develops with his pupils. And
that one of the most potent means of effecting this renewal
is a spiritual anthropology that views the developing
human being from the perspective of spiritual science. Of
course the teacher does not build up this relationship to
his pupils by calling forth this knowledge of spiritual
anthropology from memory while teaching, but rather by
working through it meditatively outside of class.
The decisive point here has already been addressed
above: we described how thoughts, in this case those
concerning an anthroposophical understanding of the
human being, are transformed through meditative activity
into organs or implements of the soul by means of which
we establish a connection with the spiritual world. And
this means that through this work the teacher establishes a
connection with the same world out of which teacher and
pupils both were born into this present earthly life. The
first fruit of such a connection is however an intuitive
understanding of the way in which the more subtle
process of incarnation that continues after the pupils’
birth can best be accompanied and promoted through
teaching. “In the evening you meditate upon spiritual
anthropology and in the morning there wells forth out of
you: yes, you must do this or that with Johnny Miller, or:
this girl needs this and that, etc. In short, you know what to
apply in each special case.” Thus Rudolf Steiner summa­
rizes a longer passage in the third of these lectures.(1)
However, this basis for a new art of education is not
all that emerges on the path leading to a meditatively
elaborated spiritual anthropology. Rudolf Steiner also
regarded this renewal of education as at the same time a
model for a fundamental renewal of cultural life as such, a
spiritual culture able gradually to permeate all facets of
human life as a kind of social art.(2) Hence this meditative
understanding of spiritual anthropology represents a
modern path leading to the creative element in every realm
of social life. This applies also to the kind of anthropos­
ophical group work we have been considering. Thus the
discussions of spiritual anthropology in the previous
chapters and in the chapters yet to come attempt to
contribute to such a meditative image of the human being
as it is employed in the particular field of group study of
anthroposophy.
It follows that our earlier striving to transform the
thoughts yielded by spiritual anthropology here confronts
a further task: that of helping us to shape group work. This
heightens our intuitive insight into what takes place
supersensibly—for example in the etheric thoughtorganism of the participants in a particular study group—
and gradually strengthens our ability to enter into the
situation creatively on the basis of this insight. What
otherwise takes place in creative thinking can in this way
also become a creative, artistic deed in the social realm.
(1) Sept. 15-22, 1920: Balance in Teaching, Four Lectures to
Teachers. Mercury Press, 1982. German title: Meditative
erarbeitete Menschenkunde (Knowledge of Man Achieved by
Meditative Work).
(2) In this regard, see The Renewal of the Social Organism.
Anthroposophic Press, 1985
How to Read a Book:
A Study of Rudolf Steiner’s
Knowledge of the Higher Worlds
by GEORGE O’NEIL and GISELA O’NEIL
IX
CHAPTER SEVEN: KINDLING THE LIGHT
“The Transformation of Dream Life”
We humans are indeed most curious creatures: We
spend our waking hours absorbed in the world of the
7
senses. We have need of external light—sun, moon, or
electric bulb—lest we find ourselves in total darkness.
Such total darkness conceals also the world of spirit from
us. Here, no external light source exists to see by. To be
aware, we must provide our own illumination, become, as
it were, light-bearing beings.
The soul of ego consciousness, or spiritual soul, is the
promise of our age. Its higher faculties must be achieved
by strenuous inner effort. Mastery of the outer world, via
physical eyes and ears, is but a first and necessary phase;
mastery of the inner world, by awakening a luminous
perceptive force, is the second.
How this inner light is enkindled at night, when the
world of the senses is blotted out, and the nature of the first
spiritual perceptions—is the subject of Chapter Seven.
THE TRANSFORMATION OF DREAM LIFE
After six chapters filled with exercises, all to be done
in full consciousness, all related to the waking world, we
shift for a moment to a new realm, that of dreams.
Spiritual vision begins at night, in the twilight conscious­
ness of dreams.
Let’s not go astray. Dreams are not important, should
not be told in a study group although the temptation might
be strong. What matters is to visualize the changes that
will occur (once we have done the necessary preparatory
work): how chaotic dream fragments take on order; how
we change from a participant in the dream to an unlooker;
how coherence, message and meaning will manifest.
Perhaps we can imagine how a whole fairy tale, not
chaotic bits and pieces, would unfold before us. The best
illustration of the change (we have come up with) is the
part of the First Mystery Play (Scenes 4,5,6) that takes
place behind a gauze curtain. In concentrated pose,
Johannes sits in profile before the scrim. He does not
watch physically. Behind the translucent curtain spiritual
events unfold—all in terms of the soul configuration of
people Johannes knows (e.g., Strader and Capesius en­
counter the Spirit of the Elements). In each scene a
profound message is conveyed (more so than perhaps
Johannes or the audience immediately can grasp). After
each scene Johannes characterizes the persons involved:
how he knows them in the physical world and how they
appeared before his inner vision. He does not mix the two
realms, he is awake.
THE HEART LOTUS
AS ORGAN OF SPIRITUAL LIGHT
The “lantern head,” vision through as loosened ether
body in the head region, was lost in prehistoric times.
Various atavistic forms have persisted, some into our days.
These should not be confused with modern, fully
conscious, developed vision. It is important for us to
recognize the difference, and to know—in thought—how
developed vision works. (It is spelled out in this chapter.)
In the ordinary human being the ether body is as yet
without a center. Through development of the lotus
organs (previous chapter) an etheric center is formed in
8
the heart region. A different center would not connect the
spiritual vision with the physical world. Hence the
emphasis on control, achieved through the “six exercises.”
This heart lotus, of “radiant beauty” once fully
developed, becomes the spiritual light source and the
point of entry for the higher Self.
BUILDING A SPIRITUAL HOME:
"A HUT’’ OR TABERNACLE
How can we picture such a task? A home—in every­
day experience—provides a feeling of protection, security,
and identity. We are surrounded by familiar objects and
know how all the systems work. We live in it.
Spiritually, the beginning of a “home” is made with a
thought on which we concentrate and then “dwell.” It is no
longer outside. It now surrounds us. We live in it. This is
the first “body-free” experience. For moments, we live not
in the body; we live in a thought, a sentence or an image: a
little thought home.
When and if we progress, such “thought homes”
expand to include a paragraph, a chapter, eventually a
basic book. We no longer speak from memory of what we
have read; we speak from experience: we have “lived”
there. We are at home in one text. We know how it is
composed. The thoughts surround us like familiar objects
in an earthly home. This gives us firmness and certainty.
Our home base becomes the point of reference for
everything else we explore—this perhaps corresponds in
spirit to “building of a hut.”
Before we put down our spiritual roots, the
“wanderer” phase rules (a theme in this chapter). This is
true also in our studies. We go from lecture to lecture, from
cycle to cycle. We read and remember or forget. We are
“wanderers,” footloose travelers taking in the sights,
spiritual vagrants without a “home.”
Valid here is Rudolf Steiner’s injunction (to Emil
Leinhas) that it is better to read one cycle 50 times, than 50
cycles once. To feel at home in a place—spiritually at
home in a subject—takes at least 50 visits: a pentecostal
metaphor.
THE FIRST SPIRITUAL EXPERIENCES
A happy discovery can be made, reflecting on the
description here by Rudolf Steiner of the first spiritual
perceptions: these are the things we have been prac­
ticing all along—as exercises spelled out in the second
chapter. Such a discovery confirms once again that on the
modern path nothing comes of itself, everything must
rhythmically be prepared and achieved.
To the familiar ones (exercises we practiced and the
visions now achieved)—seeing the forces that form the
minerals and plants, and the astral clouds surrounding
animal and man—a few particulars are added in this
chapter. The quality of the atmosphere surrounding
specific places: a hospital, a dance hall, or a university
town. And finally, the astral appearance of the human
desire life itself (perceptions to be practiced under such
severe moral injunction in Chapter Two): comet-like,
each of us has a swishing astral tail, visible to all who now
can see!
#8,9,10 bring the spirit aspects: what thence will be
seen.
"""""""SEEINGMORE”IN A TEXT
In our study of “seeing more than what appears to the
senses,” of kindling the inner light, could we make also
some efforts to “see more” in a text than what we usually
see?
Like music-lovers enjoying melodies, most readers
absorb only thought-pictures. The practicing musician
and the active student of anthroposophy must do more.
One works with a musical score, the other with a “thought
score” of a composition. For the music to resound, going
once or twice through “the music” is not enough. This by
way of analogy.
There is, however, another similarity. The musical
score is the frozen form of what the composer heard
spiritually before writing it down. A written text, chapter
or book, is also the frozen form of what the author
conceived, saw and heard spiritually. “Form” has two
meanings: it can mean the end product of a creation, or its
underlying web of context and connectedness, of un­
folding and metamorphosing themes, its spiritual thought
organism.
The musician and the student must begin with the
end product to bring to life, eventually, the composition—
in its original, living form.
This will sound dry as bone or “very intellectual”—as
the sight of a musical score appears to a lover of music.
There are reasons: scores and outlines can only point to
an invisible reality. The reality itself must become experi­
ence through individual work.
Living with the composition of the whole, the soul is
lifted into the realm of etheric forms. Composed as is the
human being himself, such thought forms can take on life,
and provide a source of new insight.
There is more to Rudolf Steiner’s writings than at first
we dreamed.
* *
*
The following hints are for those who wish “to see
more” and begin to read the underlying score.
First: consider the position of this chapter in the book
as a whole, whose underlying art form is the ninefold
nature of man (spelled out in our first essay). This position
gives it its distinct quality: it is the consciousness-soul
chapter. In style and approach it differs from the intricate,
detail-filled preceding chapter (rational soul). In addition
to positional context, the chapter’s theme is that of the
consciousness soul: the kindling of the inner light.
Second: As we know, the consciousness soul is
related to the physical body. It emerges from our earthly
experience. Here, in Chapter Two (physical aspect) all the
exercises are related to the world of the senses; picturing
the invisible is to be practiced. In Chapter Seven (con­
sciousness-soul aspect) what was an exercise earlier is
now spiritually seen. Check it. It is so.
The “musical score” of Chapter Seven itself is diffi­
cult to experience because the English translation has
changed the original paragraphing. The German text has
11 paragraphs (some with several sub-paragraphs). The
compositional principle is identical with that of the whole
book, based on the ninefold human being. Make your
own outline and observe the development:
#1 introduces the theme (variation of dreams);
#11 closes with the exhortation to climb higher;
#2,3,4 give descriptive views (organs of perception.
lower & higher selves);
#5,6,7 describe soul achievements (kindling of the
light organ and building of spiritual home);
On Poetry of the Future and
The Value of Humor—Why a Satire
by R U D O L F STEINER
(Dornach, July 11, 1916, Excerpts)
The three poems described in this text havejust been published
in English (see the review Twelve Moods,). The text is from
Weltwesen und Ichheit (Cosmic Being and Egohood) GA
169, not available in English.
Alas, our age has blunted its sense of true poetry by
producing far too much poetry. Poetry begets poetry just
as unhealthy life produces cancer. For in the spiritual
sphere, poetry is the same phenomenon as cancer if
everyone is stimulated to write poetry by what exists today
in poetry, just as when the life process is stimulated to
cancerous growth. (July 4, 1916.)
. . . The whole impulse, the whole spirit of our
spiritual science must enter the culture of our age. Poetry
is not based merely on something invented or thought out
given utterance, but on its being expressed in a certain
form. Now spiritual science seeks to relate man to the great
laws of the cosmos. The deepest impulses of spiritual
science will be understood in their truest sense only when
men will have grasped the actual range of this search for
the relation between man and the laws, the mighty
supersensible laws of the universe. What is called poetry
will gradually assume a new form. Today that is still hard
to understand. Nevertheless it is true.
In poetry we are supposed to reproduce—though
there is little feeling for this today—what man experiences
in his union with the cosmos, what is gathered from the
secretso f the cosmos. This must flow also into the poetical
form. When we create certain thought pictures that
reproduce objects of imaginative knowledge, we can
thereby discover also the laws relating to the position of
9
the twelve constellations of the Zodiac, and the relations
of the movement of the seven planets to these twelve
constellations. We can also select certain movements and
laws that will not include all seven planets, for instance
only sun and Moon and their course through the signs of
the Zodiac, and so on. It is not a matter of singing praise to
what occurs in the cosmos but rather: what speaks in the
great cosmic laws will find equal expression in the form of
poetry.
And so today you will hear attempts—naturally first
attempts—in which the sequence of the lines, in their
relation to one another, and in what each line expresses,
the same laws manifest that hold sway in the cosmos. For
instance, you will find one poem consisting of twelve
verses, each verse having seven lines. The whole structure
of the poem is such that what is expressed in the seven
lines really echoes the laws of the movements of the seven
planets. There are exactly twelve verses and the mood
[Stimmung] of the seven lines recurs in each of the twelve
verses: this corresponds to the laws ruling the single
planets in their movements through the Zodiac. Thus
what occurs outside in the cosmos, in the harmony of the
spheres, comes to expression in the twelve verses of seven
lines. Thus the laws of the cosmos are meant to govern
equally these twelve seven-line verses. . . . It is nothing
external, it is inwardly so built. That is of importance.
In the same way, the short poem of four-line verses is
arranged so that certain movements express cosmic
processes. The mood of one attempt in twelve verses is
serious; the other is a satire, a true satire.
You may easily consider it unseemly to treat sacred
things satirically. I assure you that if we are to progress
especially in the realm of a spiritual world-view, one of the
principal demands is for us not to forget to laugh at what
in the world, if rightly judged, is a laughing matter.
A lady once told of a man who was always “looking
up to the great cosmic revelations.” Of his fellow-men,
unless “Masters,” he never spoke at all, said the lady; and
she said he habitually displayed a tragic, long face “down
to his belly.” This story reminded me of an extraordinarily
interesting experience of mine long ago in Vienna.
In Vienna lived a man who tried in every sort of way
to find access to the spirit realm. He was professor of
physics and mathematics at the Vienna Agricultural
College—Oskar Simoni, that same Simoni who very
much later, only a short time ago, came to a tragic
end. . . . I knew him by sight but had never spoken to
him. He did not know me at all. We met just as two people
passing each other on the pavement. I was a young fellow
of 26 or 27. Now Oskar Simoni—I am only relating facts—
gave me a look, stopped and began a conversation about
every sort of thing connected with spiritual knowledge. He
took me to his home and presented me with what at the
time was his latest publication. . . . Well, while we were
talking he paused and then said, “Alas, when these things
10
occupy one, it is necessary to have a really good sense of
humor!” This is very true, for precisely when going into the
depth of spiritual knowledge we must not forget to laugh;
in other words, we should not feel perpetually obliged to
wear a long, tragic face! I am convinced that Oskar Simoni
toward the later part of his life, before he ended it so
tragically, did in truth lose his sense of humor.
Now there is ample opportunity to unfold this sense
of humor actually within our spiritual movement. For
nowhere are caricatures of the quest for the spirit so much
in evidence as in such spiritual movements. I am not
referring to the persons, with these caricatures, I mean the
endeavors. What a variety of things fly the colors of
spiritual strivings or, shall we say, claim membership in
some movement with spiritual aims! This makes it so
difficult to uphold such a spiritual movement in the face
of the world.
To be sure there was, still is, no real objection to some
ladies going about for some time in the same kind of
clothes I had designed for the first scene of our production
of the first Mystery Play. One could not have modern
dresses on the stage. Some ladies then copied these
dresses. This was worthy of appreciation, of course, but it
also degenerated. I need not go into that any further, it is
known quite well how these things degenerated and how
the idea arose that with such garments short hair was
indispensable. Indeed, it was even told that—although
this was so only in a few cases—our ladies had very short
hair and our gentlemen very long hair. These were only
exceptions. This has however led to my often being asked
in public lectures whether short hair is an essential feature
of theosophy. Well, all this is superficial. Yet even in
matters of inner significance much mischief has been
done in our own circles, against which a stand, a decisive
stand must be made. What, what is going around that I am
supposed to have said; what is going around concerning
what is to be, and so forth! Sometimes one cannot help
thinking that the speaker was trying to make himself
important, to put it mildly. Thus there are abuses that
make it difficult to defend our movement in the face if
those who, on hearing something they do not understand,
burst into laughter. They laugh also about what is serious,
even about what is significant. But we need not provide
caricatures to justify their laughter.
Well, things of this kind have led to my writing a
satirical poem to be performed in eurythmy, which is also
to be read today. In this satire, with the twelve moods
[Stimmungen] of the Zodiac the planets are also used, but
used here to point out a bit the shadow side of the
spiritual-scientific bustle [Betrieb]—spiritual science itself
has no shadow side—so let us say the shadow side of
adherents to spiritual science.
These efforts—I have called them modest—have
been made to show how out of a feeling for cosmic laws,
there can result true laws of form for a poetry of the future.
PUB LICATIONS
THE REALM OF LANGUAGE and THE LOST UNISON OF
SPEAKING AND THINKING, by Rudolf Steiner. Two lectures in
Dornach, July 17 and 18, 1915. Mercury Press, 1984; 45 pages,
$5.50
Steiner translated by Virginia Brett, “The Song of Initiation, A
Satire” and “Planet Dance.”
—Agnes Macbeth (Spring Valley, N.Y.)
In the first lecture, the question arises: how do we relate to
the spiritual world? In the physical world, the mineral, plant, and
animal kingdoms are outside us and we look upon them, we
perceive them. But with the hierarchies, it is the reverse: they
perceive us. Then we do not say “I perceive an angel but rather: I
sense, I have a feeling that I am being perceived by an angel.” A
considerable difference!
What the angels perceive in us is the “whole nature of our
speaking.” There is a lawfulness in the evolution of human
language, which can be traced over long periods of time. Rudolf
Steiner gives much detail on sound-shifting and reminds us that
Jacob Grimm worked on this problem in the nineteenth
century—from a materialistic point of view. (And many of us
remember the work Arnold Wadler performed in this field.)
In the “Lost Unison of Speaking and Thinking” the
question we face is: What would present-day life be like if the
Spirits of Form and those who serve them had been able to work
as planned? Lucifer and Ahriman broke into their creation and
distorted it. Without this influence human speaking and think­
ing would have been in complete unison. Man would then have
had a living experience of what resides in sounds of speech, and
people would have feelingly understood one another despite
differences of language. Something else would not have oc­
curred: men would not have succumbed to the belief (now held
to so tenaciously) that there must be one single science, one
single form of knowing. A Luciferic belief! Diversity would have
been the ideal if the Spirits of Form had prevailed—diversity of
language and diversity of ideas. The task of spiritual science is to
overcome the delusions of Lucifer and Ahriman through work
inspired by the Christ Being.
—Agnes Macbeth (Spring Valley, N.Y.)
THE HUMAN SOUL IN RELATION TO WORLD EVOLUTION
by Rudolf Steiner. Nine lectures, Dornach, April 29-June 17,
1922. Translated by Rita Stebbing. Anthroposophic Press, 1984;
145 pages; paper $9.95, cloth $16.00
TWELVE MOODS by Rudolf Steiner. Three poems and intro­
ductory talk before a eurythmy presentation in Dornach, Aug.
29, 1915. Mercury Press; 46 pages; $5.00
These are the twelve “moods” [Stimmungen] that charac­
terize the twelve positions of the Zodiac, from Aries, Taurus, and
Gemini around to Pisces. Rudolf Steiner’s words spoken before
a eurythmy performance in August 1915 are recorded here. It was
the early part of the First World War. The guns were all but
sounding in the audience’s ears. On the stage 19 eurythmists
performed these twelve cosmic moods to soul-stirring recitation,
which must have left deep feelings and mighty impressions in
everyone. Rudolf Steiner was very explicit and detailed about
these verses in his introduction so that the whole effect was
immensely moving.
A translation of this long and unique poem was made by
Ruth and Hans Pusch. In her introductory words Ruth Pusch
confessed all the difficulties and problems in attempting such a
translation. We can understand and sympathize, it was heroic to
try it.The same volume contains two additional poems by Rudolf
Unconsciously we are always asking: How do I belong to
evolution as a whole? Various approaches to answering this
question interweave in the course of these nine lectures. Some of
the main ones:
Experiencing higher knowledge. Can anthroposophical lec­
tures retain their meaning when transcribed? Is it worth taking
notes during them? Higher knowledge is by nature alive, it
cannot be stored. Just as we need to eat today even though we ate
a week ago, so we must recreate spiritual experiences and
reestablish their certainty over and over. He who “grabs a
notebook” to preserve an experience catches only specters. What
an incentive is Rudolf Steiner’s admission that, “One experi­
ences uncertainty already the following day even about the
loftiest spiritual perceptions and must struggle to attain the
knowledge once more.” (Lecture II)
Soul-temperatures. No need to fear becoming prosaic if we
forsake the animal warmth of emotion. Instead of drying up
from cold abstract thoughts, we can glow from taking in
universal thoughts. This does not make one stiff, but enthusi­
astic and full of the warmth of the hierarchies. (Lecture IV)
Writing The Philosophy of Freedom. The writer’s task was to
show that man must go out of his body in pure thinking to arrive
at moral impulses. People have not recognized that selfsustaining thinking is the first degree of the new clairvoyance.
And it is “the most extreme philosophy of individualism”
because it is “the most Christian of philosophies.” This was
written for people who have reached their middle years—
“naturally not for children, they cannot be free, for in them the
divine is still active, they are unfree—only with the middle years
does one become free.” (Lecture V)
The human heart. Lecture VI is devoted to the descent of the
child’s etheric and astral bodies from before conception to
puberty. What a glorious unfolding in form and content. Parents
and teachers especially will want to study how the radiant
cosmic structures at birth become later the karma-forming
organism. Most will read soberly how with puberty the astral
heart penetrates the etheric heart so all our deeds, intentions,
and directions to others can be inscribed to outlast death.
Meditation. “All modern exercises in meditation aim at
entirely separating thinking from breathing.” The famous seed
exercise, for example, works to free thinking from the breath so it
may dive down into the growth forces of the plant itself. Here we
have concrete descriptions of what it means to overcome bodybound thinking. Three resistances have to be faced: 1. personal
lethargy, 2. the objective experience of fighting one’s way
through a dense thicket, 3. the pain that inevitably comes as
thinking begins to vibrate to the rhythm of the external world. It
is an anthroposophical truth as well as a Zen one that without
11
pain there is no gain. (Lecture VII)
As for this first superb English translation, it is good to see
over thirty of Steiner’s blackboard drawings reproduced and
labeled for color. If publishers were more forthcoming about the
human context of lecture cycles (to whom were they given? Why
over three months?) readers could more truly enter into the
experience of them—and of Rudolf Steiner‘s intention, which
was Socratic, on-the-spot, live.among people. Some points with
particularly timely carryover: how movies forward the decline of
civilization, how the Gods hate nothing so much as a locomotive
or a motor car, how people turn to religious cults and Catholi­
cism because they cannot rouse themselves to spiritual activity.
For the last, this book should help.
—Susan Lowndes (Suffern, N.Y.)
MAN’S BEING, HIS DESTINY, AND WORLD EVOLUTION, by
Rudolf Steiner. Six lectures, Oslo, May 16-21,1923. Trans. Erna
McArthur. Anthroposophic Press, Third Edition 1984; 122
pages; $7.95
This book gives new meaning to the phrases, “renewal in
sleep” and “life before birth.” The evolution of man’s being is
connected not only with what we experience in ordinary
consciousness but also with what takes place in sleep. It is
helpful to review the day’s events in reverse order before sleep.
We also do so unconsciously during sleep. We judge our
morality at that time.
The moral qualities acquired in earth life form part of our
spiritual body after death. We leave them prior to entering the
moon sphere. In the sun sphere we give up our earth experiences
as food to the cosmos. Here we dwell as spirit among spirits.
Then there arises a renewed interest in earth life. We return to the
moon sphere, pick up our “package of morality,” and weave it
into our etheric body before incarnating. With the help of the
higher hierarchies, we weave a great spiritual germ that then
shrinks to enter the mother’s body before birth. Inside the
human being is the whole cosmos in condensed form.
There is much for Waldorf teachers in these lectures. Rudolf
Steiner describes the connection between the three stages in the
spiritual world and the child’s learning to walk, talk, and think.
The angels during sleep nurture the thought forces, the arch­
angels speech, and the archai the will for us. Those who speak
idealistic thoughts during the day establish a connection with
the archangels at night; materialistic language prevents it.
Young children learn through imitation, yet this is selective.
Children choose unconsciously what they will imitate. The
decision is made during sleep and has to do with karma. The life
path is formed by destiny; ordinary psychology sees only the
surface. Through spiritual science we can learn to read what is
below. This is a continuing challenge to Waldorf teachers.
Our relationship to the Christ Being has changed through
the centuries. There is need for the help of Christ at a certain
point in our nightly sleep to allay the fear that arises. To receive
this help we must establish a relationship to the Christ Being
while we are awake. This need exists also for life after death. To
experience inwardly death and resurrection of the soul while
alive makes possible the resurrection of consciousness after
deatlj. Celebrating the festivals in a new way will help. For
instance, if we can celebrate Michaelmas correctly “it would
help social progress more than all the social agitation that
presently goes on in the world.”
—Patricia Moreell (Boca Raton, Fla.)
12
FAUST-FREIHEIT AUF DEM WEG (Faust—Freedom on the
Path), by Heten Wilkens. Verlag Freies Geistesleben, 1984; 191
pages; DM 38.
Although, if comprehended rightly, Goethe’s Faust can
address present-day humanity, modern abstract thinking has
difficulty penetrating the underlying meaning. Here Wilkens’
book can be a great help, though it is by no means a commentary
or mere explanation of Goethe’s monumental work. To prepare
the audience of the week-long performance of Faust at the
Goetheanum, summer 1982, Wilkens was given the task of
lecturing about the play. These lectures form the basis of this
book. Every day Wilkens’s listeners had the advantage of
experiencing the scenes under discussion. For the reader, unless
familiar with Goethe’s Faust, it will be indispensable to read
Goethe’s text before turning to Wilkens’s corresponding chap­
ters. Only then can the scenes come to life in his mind.
For an idea of the direction these studies take, it might help
to list the titles of the seven chapters in tentative English
translation: Cosmic Intuition of Inner Freedom; Freedom in the
Encounter with Evil; Paths of Freedom Through the World:
Humanity and Earth; Freedom of Cognition Regarding the
Spiritual World; Freedom in the Phenomenon: Beauty; Free
Creation in World and Self: Worry; Universal Freedom in the
Individual Forming of Destiny: Gretchen.
These make it clear that no step-by-step approach was
intended. Through the dramatic scenes of Faust emerges the
story of the modern human being striving for freedom and
spiritual insight. Wilkens shows how the drama of Faust is
indeed the drama of man today, who faces evil, learns to
overcome his lower self, and ultimately treads the path of
initiation. The reader gains access to Goethe’s profound wis­
dom, embedded in the play’s colorful veils of imagination.
The main theme of each chapter is illustrated with a
beautiful sketch by Walther Roggenkamp. The red, brown, and
black drawings are from the artist’s designs for the new
production of Faust at the Goetheanum in 1982.
—Maria St. Goar (Chattanooga, Ten.)
BIO-DYNAMIC GARDENING AND FARMING, ARTICLES by
Ehrenfried Pfeiffer Vols. 1,2,3. Mercury Press, 1983 & 1984; 126,
137, and 131 pages; $7.50 each.
In 1983, Mercury Press began publishing the collected
essays of Ehrenfried Pfeiffer, a series recently printed in 44
installments by the agricultural periodical Acres USA. Apprecia­
tion of Pfeiffer’s work was wide-spread before his death (1961)
but in recent years his written material remained dispersed.
Access to this collection represents a major and much needed
addition to the literature available in English on biodynamic
agriculture.
The volumes begin with an essay describing the history of
the biodynamic work. It contains the conversation between
Pfeiffer and Rudolf Steiner that has become so well-known in
biodynamic circles. Pfeiffer asked Rudolf Steiner certain ques­
tions regarding spiritual striving: “How can it happen that the
spiritual impulse, and especially the inner schooling, for which
you are constantly providing stimulus and guidance bear so little
fruit? Why do the people concerned give so little evidence of
spiritual experience, in spite of all their efforts? Why, worst of all,
is the will for action, for the carrying out of these spiritual
impulses, so weak?” Steiner gave the surprising reply, “This is a
problem of nutrition. Nutrition as it is today does not supply the
strength necessary for manifesting the spirit in physical life. A
bridge can no longer be built from thinking to will and action.
Food plants no longer contain the forces people need for this.”
The inspiration for an agriculture to heal the earth, her creatures
and Man himself here was given.
The bulk of Pfeiffer’s articles focuses then on this thesis:
only a healthy, vital soil can yield life-supporting plants for Man
and animal. Again and again he shows how such a living soil can
come into existence and be maintained only through a stimula­
tion and support of the life processes in it. This, he insists, is best
done by the building up ofthe humus content of the soil through
a balanced and regulated composting program. A soil cared for
in this way remains productive and is better able to mitigate for
the plant unfavorable conditions that may occur through
weather, insect attack, etc.
Taken as a whole, the varied scientific descriptions of such a
favorable soil condition encourage the reader to develop an
almost artistic sense of what a truly “living soil” might be. A
picture is revealed of a dynamic layer of the earth’s surface that
comes into being “in-between”: in-between the working of the
cosmic aspects of light and warmth and the earthly factors of
moisture, parent rock material and the rhythms that weave them
together. It is too, what comes into existence through the
interactions of mineral, plant and animal and in-between the
two processes of disintegration and synthesis (up-building).
Pfeiffer describes these processes and interrelationships in
great detail, showing the patterns as well as naming the
participants. In describing the process of digestion in the soil, he
compares it to the human metabolic system and in both he tries
to read the process. For example, he writes:
“In order to understand the dynamic side of the process (of
digestion in soil and Man) it would be well to label each
substance as building stone for synthesis or as breakdown
product (end product) of metabolism. . . . Amino acids can
be both . . . (they) may be looked upon in a twofold way: as
stepping stones for synthesis in the living tissue, and as
breakdown products of the dying, disintegrating organic
matter. Chemically the formula may be the same. Dynamically
the substance behaves differently, toxic or healthy according
to the position it has in the life process.”
Here Pfeiffer’s admonition to workers in nature and the sciences
becomes clear: “Learn to read the script of the phenomenon and
you will know what needs to be done.” The events become
symptoms that can be read as letters describing the story of a
metamorphic flow of life. Plants reveal the soil conditions in
which they grow and weeds become great teachers, describing an
unbalanced condition they have “come to heal.”
This manner of working seems always to have served
Pfeiffer well, and often it astonished other people. Hearing him
give an answer to a problem must have sometimes been a bit like
not knowing how Sherlock Holmes solved his riddles until he
explained his methods to the slower-witted Watson. I had many
times heard the story of Pfeiffer visiting a farm on which many
compost piles had been constructed. To test Pfeiffer’s judgment,
the farmer had treated only half of the piles with the biodynamic
compost preparations and then challenged Pfeiffer to tell him
which ones they were. Pfeiffer managed it well, of course, despite
the outward similarity of all the piles, and the man was duly
impressed. So was I, when I heard this story, and I often
wondered what made him so able to discern such a thing. Much
to my delight, an article in Vol. 3 of this collection describes the
value of toads in the agricultural work and in doing so reveals
Pfeiffer’s secret. For he found toads living under the biodynamically treated piles while the other piles gave shelter to
none. Elementary, my dear Watson, when you know what you
are looking for! (see Chapter XI, Vol. 3 for further clues).
Other articles give additional helpful hints and much sound
advice. There are lists of pasture grasses and their properties, hay
seed mixtures and recommendations for animal care. There is a
chapter concerning a dynamic concept of the weather. Pfeiffer
also gives his opinion on what to look for when buying a farm
(valuable despite its outdated financial figures), working for
money or for the work itself, and the decline of American
agriculture with its causes and solution. All this weaves between
the sober reports of painstaking field trials and laboratory
experiments proving the success of the methods in practical
work and establishing the validity of its basis in the world of
factual science.
Of particular interest is the chapter in the last volume on
“Physical and Etheric Energies.” Here Pfeiffer attempts a
characterisation of etheric formative forces using conventional
scientific concepts and language. A formidable task, it reveals
the author as one obviously well-schooled in both conventional
and spiritual scientific thinking and therefore able to build a
bridge between.
Through the integrity of style and content, these articles
have won the respect and interest of a large spectrum of those
who concern themselves with agricultural work. We can all be
grateful for this achievement and for the fact that this immense
foundation of work is now available for easy reference. May we
enthusiastically take up these books and use them with all the
reverence, care, dedication and sense of urgency with which they
were written.
—Alice Bennett (Wilton, N.H.)
PROJEKTIVE GEOMETRIE—Aus der Raumanschauung zeich­
nend entwickelt (developed through drawing out of spaceperception) by Arnold Bernhard. Verlag Freies Geistesleben,
1984; 221 pages; cloth DM 49.
This book is intended to serve as a textbook for either
individual or group study (it appears as Vol. 45 in the series
Menschenkunde und Erziehung— Study of Man and Education)
and has been prepared by an author with highest qualifications.
Rudolf Steiner expected teachers of Waldorf high schools to
stand with one foot, as it were, in the classroom and the other foot
in their profession and thus to represent that profession livingly
in the classroom. Very few are able to live up to that double
demand. One such is Arnold Bernhard, for many years both
teacher at the Waldorf School in Basel and participant and
leader of numerous sessions of advanced study at the Goethe­
anum, with several titles to his credit published by the Mathematical-Astronomical Section there.
The present work assumes no formal mathematical back­
ground. Instead, it begins by affirming that we all, through years
of daily practical life, have a deep and sure knowledge of
perspective vision ingrained within us through reaching for
objects we see around us, learning where to expect them to be
from how they appear to our sight. The problem is to lift that rich
fund of practical experience to conscious awareness, where it
can be studied. Perspective has long been the domain of artists.
Bernhard uses the activity of drawing as a method, not so much
letting the hand do what the eye sees but letting the eye see what
the hand does and thereby lifting the experience.
13
Most of the material covered in the first half of the work is
standard for books on projective geometry, beginning with the
notion of central projection, the way the outer world appears to
our ego-conscious eye. Roughly the first 100 pages are dedicated
to developing the many consequences of this most directly
experienceable kind of perspective. True to his program, Bernhard uses humble tools, such as a candle burning low, to
illustrate the otherwise formidable-seeming notion of collineation (here: a sequence of shadow-pictures cast by a shifting
source of light). Then, using Desargues’ theorem on perspective
triangles, perspective in a line is introduced. This leads first to a
pairing of familiar notions with unfamiliar but equally logical
dual notions, then to the search for a bridge between polarities.
After some 70 pages of further experience with polar opposite
figures, straight and curved, several handsomely illustrated in
six colors, we are led at length to the formal recognition of a
polar-Euclidean geometry, complementary to the Euclidean one
in which we are traditionally schooled. The next-to-last chapter
then shows how to view a circle as the moving interaction of
these two kinds of plane geometry, and the last chapter offers an
outlook toward the study of line geometry as mediating between
the two kinds of solid geometry (Euclidean with outer planes at
infinity, polar-Euclidean with inner point at infinity), the
sought-for bridge between two worlds, sketched in some 20
pages. There follow 30 pages of exercises and a list of references
for further reading.
Teachers will find the entire book of great value, to see how
abstract ideas can be introduced in “household” terms that don’t
intimidate. But the chief value is, of course, to serious students of
anthroposophy seeking to understand the forces that create
forms.
—Stephen Eberhart (Los Angeles, Calif.)
A PAINTERS HANDBOOK: EXPERIENCING COLOR
BETWEEN DARKNESS AND LIGHT by Lois Schroff. New Light
Books, Herndon, Va., 1985; 62 pages; $9.00
“Fine art can and should be an aid to and uplifter of
humankind,” states Lois Schroff in her new book.
I remember one summer at the Rudolf Steiner Institute
when I visited Lois Schroffs watercolor class. There was a quiet,
contemplative mood. Through applying thin layers of trans­
parent watercolors, paintings slowly achieved luminosity.
Lois Schroff, teacher, watercolorist, founder of Chalice
Center for the Arts in Reston, Va., has studied extensively with
Liane Collot d’Herbois, a leading anthroposophical “veil”
painter and color theorist. Schroffs book indicates further
development of color theory in laws of color in the soul realm
applicable to the physical world. Eight elucidating chapters
contain diagrams, reproductions of Schroffs paintings,
thoughts about painting as a human and moral responsibility,
charcoal exercises to bring colors into being, choosing colors,
veiling techniques, finishing paintings, and the moral aspects of
colors. “We don’t try to paint the light source itself, but what the
light reveals in the darkness, i.e., color. The interplay between
light and dark creates color,” writes Schroff.
This book is not another watercolor theory book to be left on
the painter’s bookshelf, but rather a handbook for uncovering
how the consciousness of color can be a step to artistic and poetic
experience.
—Diana Cohen (New York City)
14
BERNWARD VON HILDESHEIM UND DER IMPULS
MITTELEUROPAS, by Hella Krause-Zimmer. Verlag Freies
Geistesleben, 1984; 274 pages with 50 illustrations, partly in
color; DM 68.
Hella Krause-Zimmer has written a remarkable new book.
For the historically interested and for lovers of religious art it is a
delight with its many large pictures, detailed explanations and
informative appendix.
The author was told that in private conversations Rudolf
Steiner mentioned Hildesheim as an important spiritual center
during the Middle Ages. He gave the impression that Hildesheim had been “like paradise.” He was to have said “With flying
heels one wanted to get to Hildesheim.”The author followed this
lead and uncovered forgotten treasures of the Dark Ages.
Her book centers around Bernward, Bishop of Hildesheim,
a strong personality and inaugurator of a new Christian art and
architecture.
Bernward was born 960. He lived 62 years and experienced
the turn of the first millennium when strife and fear dominated
the people. Even the expectation of the end of the world shook
the souls.
The author quotes in this connection Rudolf Steiner, who
said (March 7, 1914) that every turn of a millennium is a
dangerous period—in a spiritual sense. He told of folktales
spreading the idea that the devil is “let free” for a short period at
such times, before being chained again for another thousand
years. Each turn of a millennium does bring new impulses that
will determine the spiritual tendencies of the following cen­
turies. Rudolf Steiner stressed that for the right intentions to
break through, it is important to have strong spiritual impulses
at work at such historic points.
As the son of nobles, Bernward was educated at the
Cathedral School of Hildeshelm. Being especially gifted, he
became the teacher of the to-be Emperor Otto III. He left the
court to become Bishop of Hildesheim at age 33. At Hildesheim
Bernward put a wealth of ideas into practice. He worked as
inventor, sculptor, goldsmith, architect, and alchemist. His
efforts cast a long shadow into the next centuries. He spoke to
many generations through his works of art, created with his
craftsmen. Some were destroyed during the iconoclastic riots of
the 16th century. Some remaining ones are described in detail in
this book.
Bernward also kept his own scribes to write beautiful
Gospel books he then bound and decorated with gold and
crystals. Later on, he was made a saint and named the protector
of goldsmiths. But his most outstanding work was the MichaelBasilica at Hildesheim he built near the Cathedral over a sacred
well.
At that period, Romanesque architecture was common; the
book shows pictures of the Basilica and the arches inside. One is
confronted with round Romanesque arches and at first glance
one can be quite startled: they remind one of the imposing
Moorish mosque at Cordoba, Spain (built from 785). In the
mosque, the two-tone arches seem to press down on a person.
One has the feeling one must bend down submissively. However
Bernward’s arches lift up. He built them one on top of another in
three tiers. With this bold, vertical construction he liberated the
soul and allowed, even challenged the visitor to stand upright.
This was totally new then. Bernward’s Michael-Basilica examplifies the rising young Christian impulse, expressed through his
northern soul.
On Michaelmas 1022 he consecrated the church. Documents
show that the people streamed to Hildesheim and almost
stormed the church to get inside. Bernward died two months
later and was buried in the crypt of St. Michael who, without
doubt, was the source of his inspirations and strength.
—Rose Herbeck (Trenton, N.J.)
ERKENNEN UND HEILEN Anthroposophische Gesichtspunkte
zur seelischen Hygiene (To Know and to Heal. Anthroposophie
Views on the Hygiene of the Soul) by Olaf Koob. Verlag Freies
Geistesleben, 1984; 168 pages; DM 24.
By no means easy reading, nor offering “how-to” formulas
for instant redemption, this book is a study of illness in a
personal, social, and cosmic context.
The first chapter, “Man as Cosmic Illness,” shows man
linked to the past, when his fall from a divine, harmonious
world order made him not only vulnerable to a seemingly
unending array of illnesses, but offered him challenges,
strengthening of will, and growing awareness of himself as a
spiritual being. Far from blaming his ailments on anonymous
powers, man must realize that he is responsible for them. No
longer suffering blindly, he will be able to transcend his
afflictions and turn them to greater good.
Other chapters deal with health as a virtue of the soul:
emotional disorders; the significance and treatment of nervous
disorders in our time. I found the chapter on the nature of
epidemics especially interesting. While fear contributes to the
spreading of epidemics, they also seem strongly affected by the
rhythm of waking and sleeping and by the power of moral
will.
This book will affect most readers, inspiring action and
This book will affect most readers, inspiring action and
what is truly important and what is tritely and detrimentally
unimportant an energetic effort of the soul is needed. And that
takes constant practice.
A third of the text is dedicated to such problems as drug
addiction, poisons, and the “Leid-Motif' (Motif of suffering!) of
our youth movements. Longing and boredom, both symptoms of
our age’s disharmony, can lead to an unfolding of the soul or to
reversals, expressed in the need for constant entertainment,
frenetic activity, diversion and perversion.
Finally, the role of humor in medicine is discussed. Here in
America such books as Norman Cousins’Anatomy of an Illness
(Norton 1979) and Raymond Moody’s Laugh After Laugh: The
Healing Power of Laughter (Headwater Press 1978) point to
healing methods whereby the patient starts to take control of his
life. When more and more doctors have become health engi­
neers and patients mere health consumers, Dr. Koob’s message
rings clear and strong.
—Ruth Mariott (Louisville, Tenn.)
portrays soul experiences, cosmic truths, the process of the
individual’s development, the elemental world, folk wisdom
and apocalyptic imaginations. These “reports” however are
not couched in conceptual language, but in imaginative
pictures. A whole world of spiritual scientific knowledge is
contained in them, (p.7)
The well-drawn interpretations are in no way dogmatic. Wilkin­
son encourages the reader to exercise his own interpretive
powers.
In Commentary on the Old Testament, Wilkinson takes the
reader from Genesis through the Book of Esther by recapitu­
lating events and stories. These he follows with enlightening
commentary, illustrating the changing conditions of conscious­
ness and showing the symbolism woven into the stories.
Each history is bound up with cosmic history. Only in the
course of time does the earth become a separate unit and even
then it is still influenced by the cosmos. The Old Testament
leads from prehistoric to historic times, from a description of a
divine creation to trials and tribulations in the physical world
and the advent of a Saviour.” (p.8)
Both booklets are extremely informative. They offer a
reliable springboard for further investigation for Waldorf
teachers and those interested in the study of the Bible and fairy
tales.
—Jerome Soloway (Concord, Mass.)
REPRODUCTIONEN AUS DEM MALERISCHEN WERK VON
RUDOLF STEINER
(Reproductions of Rudolf Steiner’s Art Work), a Catalogue.
Rudolf Steiner Verlag, CH-4143 Dornach, Switzerland; 30
pages; SFr 10.
Some 30 of Rudolf Steiner’s paintings are here reproduced
in full color but much reduced size. Each painting is identified:
title, original size, painting material (water color, chalk,
New Life, February 1924
Watercolor, 66,5 x 100 cm
THE INTERPRETATION OF FAIRYTALES and COMMENTARY
ON THE OLD TESTAMENT',by Roy Wilkinson. Henry Goulden,
England, 1984; 67 pages, £3.40 and 87 pages, £4.
As a foundation for Interpretation of Fairy Tales, Roy
Wilkinson introduces the idea of the change of consciousness
throughout evolution, as well as some symbols commonly found
in fairy tales. He also touches upon their educational value in
childhood. He then recapitulates 39 familiar tales. After each, he
gives a brief interpretation based on spiritual science.
The reality of the fairy stories lies in the fact that their content
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tempera), and date. A separate price list states availability and
type of reprinting (4-to-6, or 8-to-12 colors). In addition to such
better-known watercolors as “Easter,” “The Archetypal Plant,”
and“New Life” (Mother and Child), there are other paintings
and sketches available, now or in the near future.
The first-rate printing of some of these pictures was made
possible by large donations and spurred by the fading of the
originals.
The catalogue—it makes a handsome small gift—can be
had for a token price (called “Schutzgebühr”) directly from the
publisher or from St. George Book Service, P.O. Box 225, Spring
Valley, N.Y. 10977 ($5 plus $1.50 postage if ordered separately).
Both will supply the prints to be ordered from the included list.
—Gisela O’Neil
M e m b e r s h ip
NEW MEMBERS
Gregory R . Rumage
Transf. from Gt. Britain
Ruth Fritts
Ann Arbor, Mich.
Marie Blanche
Boulder, Colo.
Susan Goldstein
Santa Cruz, Calif.
Ellen E. Delaney
Still River, Mass.
Gladys S. Harper
Kimberton, Pa.
Sarnia Guiton
Fair Oaks, Calif.
John T. Jo
North Hollywood, Calif.
Judith K Ivy
Jacksonville, Oreg.
Debra Gail Jo
North Hollywood, Calif.
Eric B. Klein
Wilton, N. H.
Stephanie M. Keeth
San Diego, Calif.
Victoria Lester
Fair Oaks, Calif.
Doris T. Krohne
Belleair Bluffs, Fla.
Dolores Joy Salatino
Sacramento, Calif.
Tricia O’Neill
Eugene, Oreg.
Vicki E. Seeley
Auburn, Calif.
Brian J. Piccolo
Mt. Clemens, Mich.
Robert Stewart
Woodstock, N. Y.
Marcia Scott
Sebastopol, Calif.
Peter J. Ancona
Ridgewood, N. J.
John P. Sullivan
Elmwood Park, N. J.
Lee Ann Ernandes
Eugene, Oreg.
Audrey A. Sullivan
Elmwood Park, N. J.
Katherine Muchmore, August 4, 1985
From Frankfort, Ky.
Joined the Society in 1951
Christa Hannelore Müller, May 30, 1985
From Eugene, Oreg.
Joined the Society in So. Africa in 1973
IN MEMORIAM
MEMBERS WHO HAVE DIED
Esther Hotalen, June 28, 1985
From Towarda, Pa.
Joined the Society in 1934
16
Ernst Daniel
8 April 1903 - 25 May 1985
One of the leading early biodynamic farmers in this
country, Ernst Daniel came here from Silesia (now part of
Poland) in the late twenties. He found anthroposophy through
Ehrenfried Pfeiffer and studied the agriculture and general
anthroposophy faithfully for the next half century.
He joined the Anthroposophical Society in 1934. Ernst
spent four years in Florida, then managed a farm near Pitts­
burgh, with Reinhold Maier and the Pittsburgh Group. When
the Second World War took Walter Leicht away from Egbert
Weber’s farm in South Egremont, Mass., Ernst took it over. After
the war that farm went out of operation, and Ernst was called to
Spring Valley to manage the dairy at the Threefold Farm. There
he had a sizeable herd and even a local milk route until
legislation was passed against the distribution of raw milk. Later
he taught gardening at Green Meadow Waldorf School.
Ernst and his second wife, Margaret, raised five children. In
1972 the Daniel family moved to a farm in Bethel, Vt., where they
had a dairy herd that is still producing.
Ernst was unceasingly active in anthroposophical study
groups and the promotion of biodynamic agriculture. My own
connection with him began in his South Egremont period. At 18
I was wide open to the influence of his resolute character, his
understated but firm objectivity, and his capacity for work
moderated by his sensible treatment of it: be efficient—not
exuberant—with your time and strength, and thus have reserves
for emergencies. He was methodical but not pedantic. Unless
moved to anger by unusual folly or injustice, he exercised his
critical judgment through wry humor, deftly and economically
administered, since he was always conscious of what was his
business and what wasn’t (or wasn’t quite).
Emst was appreciated wherever he went and worked. He
was substantial in himself, expressing his love of the earth, of his
family and other fellow humans, and of the guiding spirit.
John G. Root (South Egremont, Mass.)
UNION WITH THE DEPARTED:
IN THE PAST AND TODAY
by Rudolf Steiner
(Dornach, January 20, 1917, in GA 174. Excerpt)
“. . . In earlier times people could not really question
whether or not there is immortality. They knew a third state
besides sleeping and waking, an in-between state consisting not
merely of dreams, but where in an elemental, natural way men
saw their departed spiritually face to face. The dead were present.
The people lived with them. If we go back in human evolution we
find that when a man performed a deed, or when something out
of the ordinary happened to him—and this occurs constantly
from morning to evening, for man is not just a creature of habit;
he does not only what is habitual—then, in ancient times, a man
would feel beside him one of the dead, one who had died a short
time or even quite a long time before. He felt that this departed
soul was joining in his actions, or counseling him. When the
living person reached a particular decision, or experienced
suffering, he felt that one or the other of the dead participated,
suffered with him. The dead were present and there was no point
in discussing mortality or immortality. It would have been as
meaningless as it would be today to question whether someone
with whom we are talking is really present.”
“We know why such experience had to descend into the
regions below conscious existence. Yet it will return although in
a different form. It will come as a result of the mood, the soul
disposition, human beings can acquire through spiritual
science, when they occupy themselves with spiritual science, live
in spiritual-scientific thoughts of the supersensible. Then it
becomes possible for the human soul to achieve a soul quality of
subtle feelings, and the souls of the so-called dead will once more
enter into these subtle moods. It is true that the dead are always
present, but today it is a question of their entering the soul sphere
consciously. They always hover around the one who is kar­
mically united with them in life. But for the dead to work into
one’s consciousness, it is necessary to approach them with the
mood I have described. It is always possible for the dead to find
access to the human soul if the soul lives in this mood, if the
thoughts and ideas formed by the human soul have their life in a
supersensible sphere. What the dead must flee from, what he
cannot enter, is the bodily, the physical in m an. The departed
cannot enter into thoughts that arise from the brain and relate
only to the physical world. Since people today have almost no
other thoughts, it is so difficult for the dead to find access to the
living.
“If, however, those living approach the departed by develop­
ing the soul quality, the mood, that arises from occupying
oneself much with supersensible thoughts, the dead can enter
into this floating, weaving element of the soul that withdraws
from the bodily nature, that does not concern itself with the
body. Everything at the present time depends on whether it
becomes possible for human souls to take the path to the
departed. The dead will then come to meet us. We must find
ourselves in a common sphere.”
—Translated by Margaret Barnetson
GLIMPSES OF
THE EARLY AMERICAN ANTHROPOSOPHISTS
Thefirst anthroposophic group in this country wasformed in 1910, 75
years ago. Hilda Deighton has given vivid pictures of the coming
together of the first American anthroposophists. Gladys Hahn, 87,
busy with the translation of a lecture cycle by Rudolf Steiner, was
asked by the editor to share with us some of her memories of the
earliest members.
When I first came in touch with these people in 1917, Iwas a
kid of nineteen years studying piano and singing in Philadel­
phia. Herbert Wilber Greene, a complete stranger, engaged me
as accompanist for his Summer School of Singing in Brookfield,
Conn. On my first day Mr. Greene put a book on the piano and
said, “Here’s something I think you would enjoy reading.” It was
Knowledge of the Higher Worlds. I had never heard of Rudolf
Steiner—or indeed even the word “theosophy.” The book—I ate
it up!
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Parks Brownrigg
Even so, some careful explanations were needed for such a
naive reader. I didn’t dare to ask Mr. Greene; we kept a strictly
professional relation, also a strenuous schedule. It was Mrs.
Greene to whom I went. This led me to know her gentle, kindly
nature, also her deep knowledge of anthroposophy. Although
she seemed to live a quiet life at the Summer School, she was
continually busy (I found out later) sending books out to
members, and war packages to Europe. It was she who took care
of the flower bouquets in all five houses, gathering them herself
17
from the gardens. She was, of course, hostess for the constant
guests—most of them musicians who had come into recent
contact with anthroposophy. All summer long on certain
afternoons of the week she took charge of a Rudolf Steiner
reading group in the parlor of the old New England house while
Mr. Greene (and I with him) continued the singing lessons until
suppertime in the adjoining studio.
Hilda Deighton has mentioned Mr. Greene’s generosity.
During the winter I had constant knowledge of it. (I continued as
his winter accompanist in Philadelphia for several years,
playing half the week while Mrs. Greene played the other half at
their studio in New York.) One day, for instance, I mentioned
casually—but perhaps a little wistfully—the opening of a studio
nearby by a student of Isadora Duncan; the very next day Mr.
Greene announced that he had phoned the studio and arranged
to pay the fee if I wanted to join. I could tell many such tales of his
generosity.
Hilda Deighton speaks of Ethel Brownrigg. She was aston­
ishingly beautiful! What goodness or what clarity of mind has it
been in a former life that now gives one such physical beauty?
Mrs. Brownrigg spoke to me several times of her violent
premonition that there was going to be a second disastrous war
directly west of the United States. She feared that the action
would actually extend to our West Coast. By the time this war
was indeed brought to Pearl Harbor in 1941, Mrs. Brownrigg had
grown old.
Ethel’s brother, Richard Parks, told me this story: around
1909 Ethel was making her New York debut as a concert singer
in a recital at Town Hall. Her husband, Mr. Brownrigg,
accompanied her in a taxi to the Hall. When they reached the
greenroom Ethel suddenly waked up to the fact that she had left
age:photrf]Caia
Im
[
Aarup Greene
Mr. Greene was a very different human. He was a leader; he
had “charisma.” In 1917 he was nearing his seventieth birthday.
He was strict and demanding with his pupils, but with a
rollicking sense of humor. He was so gifted in his teaching that
former pupils who had become prominent professionals flocked
back to the Summer School for his help. And he gave them help
in every kind of way. On the other hand some awkward
Pennsylvania Dutchman would arrive, or some fluffy Southern
girl, with good voices but no artistic background: such students,
Mr. Greene would put right to work on the farm or in the kitchen,
and make them take elementary music lessons. When a budding
professional arrived, Mr. Greene would quickly arrange a recital
for him in the town of Danbury, and would see to it that every
single one of us went—usually in haywagons—to provide the
applause. In the daily “normal class”(from 50 to 60 students) Mr.
Greene was absolutely severe, not only with the singers, but also
with the student audience—for not volunteering enough criti­
cism! In our monthly “skit evenings” he was always by far the
best actor, always the one who invented the most hilarious
nonsense, but he was also the one who remembered to include
the new, shy students in some charming way.
18
age:photrf]Herbert Wilber Greene
[Im
her music case in the taxi! Her accompanist was already there,
but Ethel had had all the music. The accompanist knew none of
the accompaniments from memory; he would be able to
improvise a few, but not the loveliest or not the most important
ones. Mr. Brownrigg went off immediately to find the taxi, but—
as one can guess—he didn’t find it. Ethte l and the accompanist
had to put together in that short half hour a new, inferior
program, and an apology had to be offered to the audience. To a
professional musician, such a thing as this only happens in a
nightmare. Ethel did not become a concert singer. Perhaps,
however, this freed all her energies for the anthroposophical
work which was of first importance to her.
We thought she’d start us off on grammar the “Dick and
Jane” kind of beginners’ books, but not at all—it was Steiner
lectures themselves. You can imagine how we struggled. But
May Laird was a clever teacher. In no time at all, with her gentle
help we were pulling out the essential content of the sentences,
and thoroughly enjoying the hard work.
Louise Bybee, another gentle soul, had no great voice for
singing; she was accompanist to Gail Gardner, a professional
contralto whose singing we all loved. One remembers them
together for their sensitive performances of the beloved German
lieder. It was Louise who undertook the renting and care of our
first New York apartment as we young people gathered around
Ralph Courtney in the new social impulse he brought from
Rudolf Steiner in 1921. Louise went on to help form the
Threefold Commonwealth Group, and eventually to help start
the Threefold Farm.
Hilda Deighton has written of Gracia Ricardo. When we
young eurythmists overcame our awe of that imposing individ­
ual, we found a warm heart and an understanding of our
problems. And it was Mme. Ricardo, helping out occasionally in
a eurythmy program, who read the humoresques more deli­
ciously than anyone else.
hotrapf]Richard
ge:P
[Im
Parks
It was a few years later that I became well acquainted with
Richard Parks. He had been one of those professionals coming
to the Summer School to practice programs or opera roles. In
1917 he had given a thrilling presentation of the Clown in our
performance of the opera Pagliacci. (Hilda Deighton, of course,
was the conductor.) Ten years later he came to Spring Valley for
the summer, to the Threefold Farm. He milked our one cow all
week, through Friday morning; then he vanished for his “church
job” in town: choir rehearsal Friday night, voice teaching on
Saturday, choir on Sunday—getting back to the cow regularly on
Monday. Richard Parks was an excellent voice teacher, a
charming person, and a most earnest student of Rudolf Steiner.
Another early member was May Laird Brown, again a
singer and singing teacher, a lady whom we younger people
loved and admired very highly. When some of us broke away
from the St. Mark Group to form a “young” group around Ralph
Courtney, May Laird asked if she could join us and we loved her
for it. Four of us accepted her offer of German lessons, so that we
might read Rudolf Steiner in the original German. We went once
a week in the old Broadway trolleycar to her apartment uptown.
hotrpf]Hilda Deighton
age:P
[Im
I suppose it is indeed curious that in those early days so
many members had an intimate connection with music, and
particularly with singing. Was it, perhaps, that for American
anthroposophists, bom into the hardest part of a deteriorating
world, hearts had first to be touched, not heads? Hearts were
touched and warmed by music so that they would open to a
19
whole new philosophy of thought and action that was pouring
into the earth for this twentieth-century civilization—open, and
ready to animate stiff, stuffy heads.
—Gladys Hahn, 1985 (Spring Valley, N.Y.)
CHRISTMAS CONFERENCE 1923, DORNACH
THE HISTORY OF THE ANTHROPOSOPHICAL SOCIETY
IN THE USA
—Report by Henry B. Monges (1870-1954)
Henry B. Monges gave this report in German—not his mother tongue.
Barbara Betteridge obtained it for us from the Goetheanum office.
Maria St. Goar translated it back into English.
St. Mark Group in New York.
Number of members: 52
Leader: Mrs. Herbert Greene [Caia Aarup Greene]
Secretary: Miss Hilda Deighton
The first anthroposophical center in the United States was part
of the so-called Rosicrucian Section of the Theosophical
Society. This group was founded in New York in May 1910 by the
following members:
Mrs. Ethel Parks Brownrigg
Mr. Richard Parks
Miss Lilia Harris
Madame Gracia Ricardo
hotrpf]Lilia van Dyck Harris
age:P
[Im
[Im
hotrpf]Gracia Ricardo
age:P
Greeting
Dear Herr Doctor Steiner!
Dear Frau Doctor Steiner!
Dear friends and members from all the countries!
As America’s delegate I bring you the most heartfelt
greetings. The members of the North American Section also
wish to let you know that they feel united with you by an attitude
of warm friendship; that it is their earnest will to strive toward the
same goal of the anthroposophical work cultivated here, to place
all their energies in the service of this common work.
I have been asked to sketch the history of anthroposophical
work in the United States—to the extent it is known to me.
History
Let us begin with
20
During the first three years the meetings took place in the home
of Mrs. Brownrigg (527 Riverside Drive), who at that time
headed the group and contributed time and money to the work
with the greatest devotion.
Since soon afterward the Anthroposophical Society became
independent of the Theosophical Society, the St. Mark group
belongs to the working groups of the Anthroposophical Society.
In 1913 Mrs. Greene became the group leader. They then
met at the studio of Mr. and Mrs. Greene (701 Carnegie Hall,
New York City). Mrs. Greene is still the group leader. She has
devoted all her energies to the work and is dedicated with all her
heart to our anthroposophical cause.
About the history of the movement, it must be stressed that
without the great dedication and willingness to sacrifice on the
part of Mr. and Mrs. Greene and the present secretary of the St.
Mark Group, Miss Hilda Deighton, our cause would probably
have fared poorly, at least in New York. These persons have
made many sacrifices in time and money to make the work
possible. The studio of Mr. and Mrs. Greene has been available
free of charge to the St. Mark Group for their various meetings.
Considering the enormous fees paid in New York for studios,
and that Mr. and Mrs. Greene can lease their studio at a high fee
on other free evenings, making the studio available free of
charge to the group is a most commendable gift.
Concerning the studies of this group, the following can be
reported: Initially, the group began its studies with the two
books, Theosophy and Occult Science. Later the study consisted
mainly of reading Dr. Steiner’s translated cycles, and then
excerpts from untranslated lectures, presented by various
members.
For several years Mr. B. Stoughton conducted a study class
for beginners using Theosophy and Occult Science as study
material.
In the winter of 1913/1914, Mr. Harry Collison gave a
number of lectures in New York. Baron Wolleen also visited the
group several times and gave various lectures for the members;
he also lectured publicly in New York City as well as in other
cities of the United States.
In 1922 and 1923 your speaker gave a number of public
lectures on anthroposophy sponsored by the St. Mark Group.
The purpose was to awaken greater interest in the general public
for the teachings of spiritual science. He also gave several
lectures in 1923 at the home of Mrs. George Alger to which were
invited a number of outstanding artists and writers as well as
other people who showed interest in a renewal of the spiritual
life.
Mr. Zay’s Group, the Emerson Group
Membership: about 10
This group has just been formed and has not done much as yet.
The Group in Honolulu
Leader: Mrs. Galt
On the Hawaiian Islands, Madame Ferreri founded a group in
1914, today numbering perhaps 30 members. This group has
done well in spreading anthroposophical literature. The speaker
is not familiar with the other activities of this group.
The Group of Mrs. Helen Hecker, Santa Barbara, Calif.
Founded in 1920
Number of members: 12
This group has studied Dr. Steiner’s cycles under the guidance of
Mrs. Hecker. It has done no public work. The reason for this was
not lack of interest or eagerness, but lack of co-workers suited to
such work.
In Chicago: Two Groups
St. Michael Group with about 20 members
and St. John Group with about 12 members
St. Michael Group
Leader: Mr. Nedella
Secretary: Mrs. Nedella
In 1913 a group was founded by Frau Ida Bilz. She led this group
at her home to the best of her ability. They studied Dr. Steiner’s
cycles in German. In 1918, they asked Mr. Henry B. Monges to
help them in their studies. This was at a particularly difficult
time. The group consisted of Germans and German-Americans.
They wished to continue the studies in English and attempt to
reach a wider circle of English-speaking people. To this end, they
studied the book Theosophy. Later, this group was led by Mr.
Nedella until it was dissolved by him in 1920, at which time it was
formed anew as the present St. Michael Group. The studies of
this group under the leadership of Mr. Nedella consisted in
reading cycles by Dr. Steiner, until recently in German. As the
number of members unable to understand German increased,
they changed over to the reading of English translations.
In the fall of 1921, when Mr. and Mrs. Monges returned
from a two-year stay in Dornach, they moved to Chicago to assist
in the leadership of the anthroposophical work there. In
cooperation with Mr. and Mrs. Nedella, a number of public
lectures were given in the winter of 1921/22 which were very well
attended.
During this period a study class was also instituted by Mr.
Monges to study the book Theosophy. The participants in these
studies showed great interest.
Due to this work, the membership of this group has
increased significantly.
St. John Group
Leader: Dr. Mary Connor
Secretary: Mrs. Shirley Goudell
This Group was founded during the war under the leadership of
Mr. Harry Collison and was linked to the so-called British
Anthroposophical Society. After the war this group has become
part of the General Anthroposophical Society. The translated
cycles are read once a week. In the spring of 1923, a few public
lectures were offered. Since then, so far as the speaker knows, no
work has been undertaken for the general public.
Los Angeles
In connection with the founding of a group in Chicago by Mr.
Collison, mentioned above, reference has to be made to one just
like it in Los Angeles. I have no news about this group except that
it shows tendencies to mix anthroposophical work with other
occult movements.
St. Louis (Missouri)
In St. Louis, too, a group was founded by Mr. Collison. The only
surviving members of it are Prof. and Mrs. Edmund Sears and
Miss Blackwelder. The other members have either died or lost
interest. No work is being done there.
There are quite a number of independent members in the
United States, more or less without connection to a working
group. For instance there are several in San Francisco who come
together with Mr. A. Messmer and study the cycles. In fact, most
of the members of the St. Mark Group of New York also do not
live in New York City itself. Even those who live there don’t come
to the meetings regularly, some come very seldom.
In the United States, one meets many people who have the
greatest desire to go deeper into spiritual science in the sense of
anthroposophy, but do not wish to assume the responsibility of
joining the Society. Often, because they can receive the private
lectures only in this way, such persons become members strictly
for that purpose. Afterward, they attend the meetings only
seldom or not at all.
One can see a characteristic trait in the more or less clearly
defined independent and secluded existence of several Ameri­
can groups. They seem unaware that outside their own group
others exist as well, and that work is also being done elsewhere.
Work within these groups was generally limited to meeting
together and reading a lecture once a week. Hence, the American
Anthroposophical Society is on the whole still in the beginning
phase. Most members seem to be content with that.
On the other hand, if a group or an individual takes the
initiative to do something that might further the work of the
whole Anthroposophical Society, then the group or the individ­
ual will be accused of trying to gain control over the anthropos­
ophical teaching and work. A specific case can be cited here,
when the St. Mark Group recently attempted to bring about the
21
founding of an American Section of the International Anthro­
posophical Society. Of the six groups within the United States,
one did not respond, two expressed opposition, only three
reached agreement to join the new organization. Even this was
achieved only after many difficulties. Here, however, we must
add that the three groups which then formed the national
Society make up two-thirds of the membership. The total is not
much more than one hundred. For this reason it must be viewed
as a most important step in the history of the Anthroposophical
Society in the United States that on November 23, 1923, the St.
Mark Group, the group in Santa Barbara, and the Emerson
Group agreed to unite in a national Society within the Inter­
national Anthroposophical Society in accordance with the
incentive we received from the delegates’ meeting in Dornach
(July 17,1923). In this connection, your speaker was nominated
as General Secretary of the American Section of the Interna­
tional Anthroposophical Society and sent here as its delegate.
If a person has read one of the wonderful books by Dr.
Steiner such as the widely read work Knowledge of the Higher
World’s and Its Attainment, and then joins the ranks of our
Anthroposophical Society, he is inclined to believe he is joining
an ideal Society of human beings. Unfortunately, those who join
are soon disappointed. Remarks coming from outsiders at­
tracted by the teachings of anthroposophical spiritual science
and who subsequently came into contact with some members
have the view in common: There seems to be no unity within our
ranks; instead, to a most unpleasant degree, there is evidence
among us of a constantly growing intensification of our personal
EGO.
One also hears such remarks: A member told an outsider,
who showed interest in our cause, that he or she was hoarding
sugar for the time of the next great war, which Herr Doctor
Steiner was supposed to have predicted for this world already
inundated by war. You can imagine the effect such a remark has
on the interested person! It is a sad fact, but one only too
accurate, that outsiders cannot understand the relation between
our teachings and what we say and do.
I speak of course only for America, but it is obvious that
unless the members in our country reach the point of living in
harmony with one another, forgetting personal differences that
arise out of sympathies and antipathies; unless they can make
spiritual science a living power in their lives, the chances for real
anthroposophical progress are indeed slight.
We are so few in number and so limited in our means, that
without harmony in our striving and without love in our hearts
no progress can be made—either by us as individuals or by us as
a Society.
22
Therefore this new uniting of groups into national societies
that work as such, each with its own general secretary, is a most
effective and important step for the future life and growth of
anthroposophically oriented spiritual science. It is also signifi­
cant that through his activity each general secretary can link the
groups in his country with the national and international
endeavors as well as with the spiritual center in Dornach. Doctor
Steiner says: “People must work not apart, they must work
together.”
Those who work toward split and separation work for
Lucifer and Ahriman. Those who work toward unity work for
Christ and they help in fostering what is of great importance in
the world: the community of mankind—without it humanity
cannot attain its lofty goal and without it cannot realize its
glorious task.
I believe that upon pondering the situation, our American
members who are present here will understand that it is a most
earnest, pressing obligation to join some American group that
we can attain the inner unity so vital for continuing this work in
our country. Back in the States, there are too few among the
membership who have come into personal contact with the
fountain of life and the spiritual forces flowing from this place.
Therefore, in many cases the understanding of the true signifi­
cance and profundity of our cause is lacking. It thus seems most
necessary for all those who enjoyed the great privilege of contact
with this center and receive its blessings, to help bring about a
unity where none has existed so far. On that account, I implore
you to give careful consideration to the need for such an action
on your part.
Editor’s Note: The Newsletter has published earlier Henry B.
Monges’s recollections, ‘The Anthroposophical Society as a
Personal Experience,” written in 1948 (Spring 1982, Summer
1982, Autumn 1982) and Hilda Deighton’s recollections, “The
Earliest Days of Anthroposophy in America,” originally a
lecture given in 1958 (Autumn 1984, Winter 1984-5, Summer
1985).
Discrepancies appear in the reports concerning the
founding, existence, and work of some of these early groups.
Example: Los Angeles receives rather shabby treatment in the
above report but honorable mention in both later recollections.
Monges: “An active group had grown in Los Angeles under the
leadership of Mary Burns with whom I had formed cordial
relations” (under heading “My Return to the U.S. in 1924”). And
Deighton, speaking about events in 1923, “There were three
groups” one of them “the Los Angeles group under Dr. Mary
Bums.”
Reports
SUMMER CONFERENCES AND WORKSHOPS, 1985
From the paucity of reports received, some readers might
assume that little work was done during the summer and that
most of us spent our vacation in the mountains or at the sea.
Here is a list of summer achievements: conferences and
workshops, small and big, a few days or several weeks.
June 10 - 14 “Nutrition for All Stages
of Life,”
Sacramento
17 - 21 Healing Education, Marlboro, N.H.
17 - 21 “Caring for the Newborn,” Sacramento
20 - 23 Rhythmical Massage, Wilton, N.H.
23 - 27 North
American
Waldorf
Teachers,
Spring Valley
23 - 29 Physicians Association, Wilton
July
8 - 14 “The Art of Teaching in Grades 1,2,3,”
Sacramento
14 - 19 “The Linear Complex and
Inversion,”
Spring Valley
1 5 - 2 6 “Three Muses of the Theater,” Sacramento
23 - 26 Home Care, Nursing, Southfield, Mich.
27 - 8/2 Voice, Spring Valley
28 - 8/4 “The Waldorf High School,” Sacramento
28 - 8/7 Rhythmical Massage Therapy, Southfield
Aug. 1 - 6 International, Young People, Denver, Colo.
1 - 2 Soil Management, Spring Valley
1 - 15 Translators, East Sullivan, Me.
4 - 24 Rudolf Steiner Institute, Great Barrington,
Mass.
5 - 24 Eurythmists, Spring Valley
18 - 22 “Instruments of Free Tone,” Harlemville,
N.Y.
18 - 24 Anthroposophical, Spring Valley
19 - 24 “Rudolf Steiner’s Third Mystery Play,”
Wilton
23 - 25 “Rudolf
Steiner’s
Life
and
Work,”
Sacramento
23 - 27 North American Youth, Harlemville
IDRIART Music Festivals
June
July
4- 9
29 - 7/4
8 - 12
15 - 19
21-24
Sao Paulo, Brasil
Trondheim, Norway
Chartres, France
Bled, Yugoslavia
Budapest, Hungary
If your report is missing and was not acknowledged by the editor,
it was lost in the mail (like the report of the Waldorf Teacher’s
Conference, to be rewritten for the next issue).
How to report on a conference or a workshop: What is of interest to
readers in another part of the country? What do people ask?—
How many came? Where did they come from? Their back­
grounds? What was the general program? Did it go well? How
was the weather (Spring Valley!)? Etc.
It is better to avoid repetition of the program announce­
ment: “X will teach eurythmy,” changed to “X taught eurythmy.”
It may sound conscientious, but it’s boring. Most difficult to
report is what a lecturer said. Unless the reporter is a peer, it
makes for poor, at times incomprehensible reading. And it’s
unfair to the speaker. Better avoid it. (In some publications,
speakers respond with corrections: “I did not say that!”)
Unless left to chance—and often nothing happens—con­
ference organizers should be the ones to tap a willing and able
soul. Remember: brief is better than long; pithy better than
wordy; to characterize a few main features is better than too
many details or attempts at total recall. It’s not that difficult. Let’s
do it.
—Editor
HEALING FORCES, MOVEMENT, TONE, COLOR
June 17-21, 1985, Marlboro, N.H.
Five summers ago, teachers and therapists from Waldorf
schools and Camphill communities met in Harlemville on ‘The
Learning Disabled Child.” In a modeling workshop participants
closed their eyes and through touch shaped a countenance by
pushing clay from within the head, outward towards the skin.
This process created countenances that stared “unseeing” into
unknown depths. This gaze was familiar to teachers of learning
disabled children. The glazed look would indeed appear not
only on the student’s face, but occasionally on the teacher’s as
well. Out of that conference grew the resolve to continue meeting.
The second conference included educators from the state
system and from European Waldorf schools, and the third
provided opportunities for child study.
Claartje Wijnbergh, founder of the Tobias Schools in
Holland for children with special needs, returned for last year’s
conference. She encouraged teachers to deepen their own
meditative work each night—not while lying down in bed and
drifting off to sleep, but standing tall and straight on one’s feet.
She drew a picture to make sure the point was clear. Perhaps it
was not just coincidence that the conference resolved to found
the Association for a Healing Education.
This year Ms. Wijnbergh, Peter Bruckner and ChristofAndreas Lindenberg from Camphill, and Audrey McAllen from
England (author of The Extra Lesson) participated. Ms. McAllen
described her work with learning disabled children. Mastering
one’s movement can be threatened by the soul’s difficulties from
the past, physical assaults through birth injuries and accidents,
and environmental assaults. She developed exercises to en­
courage correct movements and balance so that the spiritual
beings will work during sleep within the lower senses of life, well­
being, movement and balance. She said that many learning
disabilities would disappear if children entered the first grade
only after they turned six-and-a-half years old.
Ms. Wijnbergh emphasized the need for religious education
as a healing force. Peter Bruckner said that all learning demands
sacrificing one’s individual point of view. A teacher must be
willing to pass through the forces of death to reach the forces of
resurrection, the Rosicrucian path of the teaching experience.
The teacher should become a sun in the classroom. Mr.
Lindenberg showed how music can awaken the shaping and
sounding power of the Logos in the senses of ego, thought, the
word, and hearing.
23
In addition to sponsoring the annual conference, which will
return to Camp Glen Brook next June, the Association welcomes
announcements of cooperative efforts and reports of remedial
work and development. More information may be obtained by
writing to Cornelius Pietzner, R.D. 1, Box 240, Glenmoore, PA
19343
—Sandra Doren (Hadley, Mass.)
THE ART OF TEACHING IN GRADES 1, 2, 3
Rudolf Steiner College, Sacramento
July 8 - 14, 1985
Although the great majority of participants were from
Western states, representatives from New England, the South
and the Midwest made this a national gathering. Many were
about to teach grade one in a Waldorf setting for the first time,
while others were taking on combined grades. There was even a
teacher from Washington State with a one-room schoolhouse, of
grades one to eight, publicly funded.
Many of the ninety participants were new to Waldorf
education and to anthroposophy. Quite a few did not even know
that there is a link between the “daughter” and the “mother,” and
were quite bewildered at the excellent selection of anthropos­
ophical books on display in Philadelphia Hall. And, for a great
majority of the conferees, the intense week would be their only
“training,” or at least the practical foundation for whatever
future training they might seek. A formidable challenge, indeed!
To meet the needs of the particpants, we brought not only
the what and the how of the early grades curriculum, but the
spiritual-scientific foundation—the why as well. We struggled to
bring Rudolf Steiner’s perceptions of child development and
world evolution, stressing that as long as the teacher is on the
path of self-development, answers to pedagogical questions
better flow out of particular situations. What many of these
neophyte teachers face seemed overwhelming, while their
knowledge of Waldorf education was extremely limited. As the
days went on, though, I saw individuals unfold like plants in the
California sun, and came to recognize their resourcefulness and
inner strength. Most, at the week’s end, agreed that Waldorf
education, whose seeds are scattered in almost one hundred little
schools across the continent, will only grow and flower if
vitalized by anthroposophical work. Even our well-established
eastern schools might benefit from such a realization.
I would like to share some thoughts, arisen out of this
“California experience.” I had been quite unaware of the scope
of the work of Rudolf Steiner College, the ever-increasing quality
of its training, and of the selfless way members of its faculty—
and the faculty of the Sacramento Waldorf School—travel
through the West, nurturing new schools. Even the anthropos­
ophical physician, who maintains a warm and helping relation­
ship to the Sacramento school, travels to remote areas to help
schools. Yet more is needed. The “Waldorf Movement” itself
needs strengthening, so that even the tiny new schools can
receive a broader range of help; something of a “traveling
Waldorf Institute,” perhaps working for weeks or months in
areas of small schools, is certainly a need.
One of the characteristics of American anthroposophical life
has been the growth of communities spurred by a Waldorf
school, curative work or economic endeavor in their midst. If
California is any guide—and it often has been a barometer of
“future pressure”—then the next years will be marked by a
tendency to leave sequestered centers where anthroposophy can
24
sometimes become merely a “life style” and bring spiritual
science to its rightful place in the midst of modern life. Many
young and open individuals are pioneering schools with the
adventure and fortitude of settlers a century ago. At that time,
men came to California to force gold out of the earth; Waldorf
education now brings the potential of enlivening the West with
knowledge that is golden.
—Eugene Schwartz (Spring Valley, N.Y.)
THE SECOND TRANSLATOR’S WORKSHOP
East Sullivan, Maine, August 1-16, 1985
To avoid repetition, we draw attention here to previous
comments on translation that have appeared in Newsletters of
Summer 1983 and Winter 1984-85. A very interesting recent
publication on the subject is Kornei Chukovsky’s The Art of
Translation. (Translated and edited by Lauren G. Leighton,
Univ. of Tennessee Press, Knoxville 1984.)
We worked again on a glossary of terms used in anthropos­
ophical literature. Those interested may apply to Ruth Pusch,
825 South Main Street, Spring Valley, N.Y. 10977 for copies of the
still very incomplete list of words and terms thus far collected.
A most useful tool is Collins’ English-German and
German-English Dictionary, published in London but
available here in libraries and bookstores handling foreign
publications. We also found Roget’s Thesaurus and Wahring’s
Wörterbuch indispensable.
The importance and pleasure of teamwork cannot be
sufficiently emphasized. Teams of translators should always
include one or more individuals native to the two languages
involved. The more the merrier in achieving clarity, the most
crucial quality and ultimate goal of the translating art.
It is vital too to keep the expected readership in mind. Now
that there is so much publishing of anthroposophical authors in
the U.S., should we not feel free to make use of a more direct
American style and American idioms?
It cannot be said too often that the speaker’s or author’s
“voice” should be heard in a translation. Rudolf Steiner
frequently resorted to pictorial language, avoiding abstraction,
and we should try to do the same, even in the choice of words.
We look forward to the establishment of a representative
circle of translators who would accept responsibility for raising
the level of translations in the English language.
—Marjorie Spock, Ursula Schaefer, Ruth Pusch, Gertrude
Cravens, and Sabine Seiler
NORTH AMERICAN YOUTH MEETING
Harlemville, N.Y., August 23-27, 1985
How can young people in America be fired by a vision of
anthroposophy that addresses the problems of today? An
important step toward an answer was taken this summer when
77 people gathered for the first large anthroposophic youth
meeting on this continent in recent years. Its central theme
challenges all young people today—the disintegration of the
soul forces of thinking, feeling and willing, resulting in increased
alienation, apathy and social turmoil.
“We are dreaming a nightmare and we must have the
courage to wake up to the nightmare and become conscious of
it,” stated Jörgen Smit, leader of the Youth and Pedagogical
Sections of the School for Spiritual Science, and keynote
lecturer. In four lectures, he pointed to a path that could perhaps
be called “practical esotericism.” Our modern world experiences
upheaval because crossing the threshold of the spiritual world
occurs in a dim, subconscious manner. The youthful impulse to
take hold of world events becomes effective to the degree that we
cultivate an awakened “I-consciousness,” for which he gave
several exercises. One is the control of thinking so that it
becomes a tool of the spirit. But the I-consciousness should also
be directed toward community. Of each human being who
stands before us we can learn to see the total picture: the past, the
ever-becoming present, and the potential for the future. A final
exercise was for the “I” to recognize itself not only as a point but
also as a periphery—made up of others who are part of our
destiny.
Artistic workshops—painting, eurythmy, speech, drama,
clay modeling, and music—applied the esoteric considerations
raised in the morning lecture. For instance, in clay modeling we
discovered that control of thinking is a key part; compulsive
thinking or non-directed thinking has definite implications for
the way clay comes to be shaped.
Each afternoon we worked, played and sang together as we
prepared the Hawthorne Valley Waldorf School for the coming
year. In the evening we met in small discussion groups and
attended a rousing bam dance, a fine eurythmy performance in
Copake, and a concert-talk by Miha Pogacnik (who continued
to play on into the night during the coffeehouse that followed).
Many young people expressed relief and joy at finding a
way to explore anthroposophy in a supportive environment.
Indeed, this is one way in which Jörgen Smit described the task
of the Section for the Spiritual Striving of Youth—that the
spiritual world which surrounds young people be lifted into
consciousness and shared. One young man, recent graduate of a
Waldorf school, expressed this well at the closing plenum, “I
have gained in these past few days a new respect and awareness
for what anthroposophy stands for . . . my only regret is that I
could not have shared this with my classmates.”
—Patricia Kaminski (Nevada City, Calif.)
Thefollowing excerpt isfrom a report by a member of the preparatory
group.
On the third day it was announced that participants
interested in taking on responsible involvement with youth work
in America should meet. Surprisingly, almost one-half of the
participants came. “What is youth work?” and “What is the
Section for the Spiritual Striving of Youth?” and “What initia­
tives are needed?” were discussed. Jörgen Smit helped to bring
some clarity to these issues. As a result of this meeting new
initiatives in youth work have arisen. This is the type of “stepping
stone” and communication that the preparatory group hoped
this meeting might accomplish. Now the challenge of a healthy
follow-through faces us and others who have shared in our
visions to practice our commitments beyond the enthusiasm of
the now-past youth meeting.
—Steven M. Johnson
THE DORNACH YOUTH CENTER
A Progress Report
Members will recall an appeal last February for building an
International Youth Center in Dornach. The initiative came
from Mr. van der Linden, emeritus president of the Iona
Foundation of Holland.
The accompanying sketch is part of a set of final architect’s
drawings. The Youth Center will be near two other beautiful
anthroposophical buildings, the Teacher Training Center and
the Center for Curative Education, built a few years ago
according to plans developed by the noted Swiss anthropos­
ophic architect C. Hoenes. The design for the Youth Center is by
the same architect who worked in close collaboration with Mr.
van der Linden and the Goetheanum Vorstand.
Ground braking was planned for late August 1985, and
laying of the Foundation Stone for Nov. 8, 1985. The building
should be completed in June 1986.
The three-story Youth Center will sit on sloping ground.
The top floor contains a large multi-purpose room. It will seat
200. Adjacent is a small kitchen. The hall is surrounded on three
[Im
inofth]YOUTH CENTER DORNACH
age:drw
25
sides by a large terrace with a magnificent view across the Birs
valley. The other two floors contain 13 student rooms with
running hot and cold water, an office of the Youth Section of the
General Anthroposophical Society, a cloakroom, two kitchens
and other facilities, and. in conformity to Swiss law, a bomb
shelter. The grounds will provide ample parking space.
We are confident that this Youth Center will allow young
Americans who visit Dornach to meet with friends from other
countries and to learn about anthroposophy in a congenial
setting, so that anthroposophy may become for them a source of
strength for overcoming the great distresses of our time.
In the name of the Iona Foundation I wish to express warm
thanks for the support received so far from members in America.
Individual thank-you notes have been sent to all contributors for
tax purposes. A total of $5,590 has been received to date from
178 U.S. contributors. Thanks again.
—Ernst Katz
U.S. representative for the Iona Foundation
1923 Geddes Avenue, Ann Arbor, MI 48104
notes
FIRE AT TWO WALDORF SCHOOLS:
Gainsville, Fla.,
Rolf E. Hummel reports that on July 13 the Dayspring
Waldorf School, Kindergarten through Grade 5, suffered a fire,
apparently set by a burgling arsonist in the office. One of the
school’s two buildings, “a beautiful historic wooden building,”
was destroyed. Rebuilding has begun and the school year
opened on schedule, with two classes housed temporarily in a
nearby warehouse.
Sacramento, Calif.
Kenneth Melia reports (by way of apology—he did not write
the promised book review): “We had a large fire at our school
[Kindergarten through Grade 12]. Everything was disrupted.
The fire destroyed our office-library building. So we were all
working EXTRA TIME to get ready for school. We got much
support from the community—but many of us started the school
year very tired.”
-E d .
IS THERE A NEED FOR A MIDWEST EVENING ORIEN­
TATION PROGRAM?
As the Waldorf Institute will move to Spring Valley, its
Orientation Year Program will no longer be available in the
Midwest. Consequently, the Rudolf Steiner Institute of the Great
Lakes Area, in Ann Arbor, now in its twelfth year, wishes to
explore the need in the Midwest for an orientation program
which would:
cover in two years the one-year program in Sacramento or
Southfield/Spring Valley;
be an evening-and-week-end program so students can
hold jobs;
not entail a large overhead expense.
Rudolf Steiner Institute would arrange such a pro­
gram starting Sept. 1986, if a real and active interest for study in
such a program is expressed before Christmas 1985. If you have
such an interest please write to Prof. Ernst Katz, Rudolf Steiner
Institute, 1923 Geddes Ave., Ann Arbor, MI 48104. Further
planning will depend on the response received.
—Ernst Katz
CONFERENCE OF THE SCHOOL OF SPIRITUAL
SCIENCE
A conference is planned for June 15-23,1986 (Friday 5pmSaturday 4pm) at the Rudolf Steiner Institute of the Great Lakes
26
Area in Ann Arbor, for members of the First Class, subject to
enough members expressing a serious intent to participate,
before Thanksgiving 1985.
The purpose of the conference is to enhance consciousness
of the significance of class work and to bring to life ways of
working with class material. The emphasis will be on lessons 1
through 10. Participants will engage in daily class lesson work,
eurythmy, and other creative activities.
The organization of the conference rests with Douglas
Miller and Ernst Katz. Dorothea Mier has tentatively agreed
(subject to her not then being abroad) to share responsibility for
the class work with Douglas Miller and Ernst Katz, and to share
responsibility for the eurythmy with Antje Ghaznavi Harding.
Enrollment will be accepted only for the full duration of the
conference and will be limited to about 30 participants. The fee is
about $250. Lodging and food are extra. A few partial scholar­
ships may be available.
For information and for expression of intent to participate
please write Prof. Ernst Katz, Rudolf Steiner Institute, 1923
Geddes Ave., Ann Arbor, MI 48104.
—Ernst Katz
IDRIART FESTIVAL OAXACA MEXICO
July 28-Aug. 3, 1986
Within the eight IDRIART festivals held world-wide in
1985, significant strides were made in East-West relations,
experienced particularly strongly in the Festivals held in Bled,
Yugoslavia, and Budapest, Hungary. In Budapest, 400 Western­
ers met 400 East Europeans, (including 250 East Germans), in
such an earnest but festive mood, that even the official
Hungarian cultural authorities radically changed their initial
“let’s wait and see” attitude to one of unrestrained respect and
insistence that IDRIART Festivals continue in Budapest. The
participants resolved to keep alive the human relationships
kindled through the Festivals.
The North-South stream cries out to be nurtured as well, as
evidenced during the enthusiastically received Festival in Sao
Paulo, Brazil, in June and a visit by Miha Pogacnik to Mexico
last Spring. Therefore, plans are underway for a North-South
Festival in Oaxaca, Mexico, July 28-Aug. 3, 1986. A meeting of
North, South and Central Americans in the IDRIART ideal—
heightened audience activity leading to transformation—has
aroused great anticipation in countries of South America and in
Mexico. If sufficient interest is shown early enough, every effort
could be made to arrange inexpensive travel. Please indicate
your possible interest by writing to Anne Mahan, 3706 Diane
Ave., Hampstead, MD 21074.
Other IDRIART events in 1986:
Santa Cruz, Calif.: April 16-20
Bled, Yugoslavia: July 14-18
Budapest, Hungary: July 20-24
—Judy Pogacnik
SCIENCE TEACHERS TRAINING COURSE IN ENGLAND
The rapid expansion in the number and size of Waldorf
schools, together with a society that is becoming ever more
controlled by technology, is creating an urgent need for trained
high school science teachers. No training course exists at present
in the English-speaking countries for those who may wish to
take up the work, and so Wynstones School in Gloucester is
offering a one-year full-time training course to help meet this
need, beginning September 1986.
The Course will be built around the question “How do we
meet today’s adolescents with a meaningful science curriculum
based on spiritual science?” Such a question is a real challenge
to those trained in a natural scientific discipline.
The Course will follow the academic year dates of
Wynstones (early September to mid July,) and will include:
Curriculum study of high school science subjects.
Observation of classes (with teaching where appropriate)
Rudolf Steiner’s scientific-lecture courses
Practical laboratory work.
Seminar with Wynstones Upper School teachers and visiting
staff.
Study of adolescence.
Teaching skills (preparation, discipline, etc.)
Perspectives on natural science and spiritual science.
Weekly painting, eurythmy, modeling and speech..
We are now receiving inquiries for the Course, and if you have a
real wish to teach science in a high school, have a formal training
in a scientific discipline and have made some study of anthro­
posophy, then we would be pleased to hear from you and to send
you further details.
The closing date for applications will be December 31,1985.
Please write to: Graham Kennish,, Science Teacher’s Training
Course, Wynstones School, Whaddon, Gloucester GL4 OUF,
United Kingdom.
Course organizers: Alan Hall; Ron Jarman; Graham
Kennish; Frances Woolls.
SCIENCE FORUM
Science Forum is the official organ, printed on a regular
basis, of the Science Group of the Anthroposophical Society in
Great Britain. It publishes lectures and other contributions from
Science Conferences organized by the group, as well as experi­
mental reports, articles, reviews and other items. The latest issue
contains, among other things, a report entitled “Variations in the
Forms of Plant Buds” by Lawrence Edwards. To obtain a
contents list, price list and order form for all issues, please write
to: Mrs. J. Hutchinson, 29 Thorncliffe, Two Mile Ash, Milton
Keynes, MK8 8DT, England.
RESPONSE TO NEWSLETTER ARTICLES
Continued From Previous Issue
Tree Meditations (Johannes Hemleben)
Lisa Branch from Vista, Calif., sent us a different trans­
lation. She suggests that Saturday should come first:
Saturday
Thus speaks the leaden Saturn
Through the trees of the dark forest—
Through Fir, Beach and Cypress:
“O Man! Sense the responsibility of the
need of your time,
And of the whole of mankind,
Seize with fervor and earnestness the task
Which life presents to you.”
Sunday
Thus speaks the radiant, towering Ash,
The tree of the golden Sun:
“O Man! Be upright and noble,
Waste not yourself on unworthiness,
Be well conscious of your human nobility.”
Monday
Thus speaks the silvern Moon
At Maytime through the blossoming Cherrytree,
Whose blossoms in summer
Ripen to fruit:
“O Man! Transform, like the plant,
The lower into the higher,
Purify your depths, become ripe
And harvest the fruits of life.”
Tuesday
Thus speaks the gnarled Oak,
The servant of the iron Mars:
“O Man! Root in the depths
And tower to the heights,
Be vigorous and strong,
Be fighter, knight, and protector.”
Wednesday
Thus speaks the quicksilvern Mercury
Through the living growth of the Elm
And her winged seeds:
“O Man! Stir yourself,
Be agile, lively and quick.”
Thursday
Thus speaks the Maple
With its spreading leaves,
The tree of Jupiter
To whom tin is sacred:
“O Man! Vanquish the hustle and
bustle within yourself,
Seek hours of quiet,
In which goodness and wisdom can be born.”
Friday
Thus speaks the coppery Venus
Through the virgin white Birch,
Which roots shallow and drinks much light:
“O Man! Shape your soul in tenderness
Admire lovingly the beauty of all the world.”
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Indications and Final Dates
for Receiving Contributions
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(this includes headings, quotations, and footnotes), indented
paragraphs, wide margins (about ten words per line, 28 lines per
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March 1, June 1, September 1, December 1.
Subscription
The Newsletter is published quarterly by the Anthroposo­
phical Society in America for its Members. It is available to
members and libraries of other national Societies at an annual
subscription of US $ 10.00, including overseas postage. Subscrip­
tion begins with the Spring issue and may be ordered via the
editor.
All editorial communications should be addressed to the Editor of the Newsletter:
Mrs. Gisela O’Neil, Pomona Country Club, Spring Valley, NY 10977, (914) 354-3386;
all other communications should be sent to the office secretary,
Anthroposophical Society, R.D.2, Ghent, NY 12075, (518) 672-4601.
Copyright and all other rights are reserved by the Council of the Anthroposophical Society in America.
Responsibility for the contents of articles attaches only to the writers.
28