This action might not be possible to undo. Are you sure you want to continue?
Anthroposophical Society in America
Published by the Anthroposophical Society in America for its Members
Co n t ent s
Rudolf Steiner Gundhild Bock Kacer Christof Lindenau George O’Neil and Gisela O’Neil How Do I Find the Christ? (Oct. 16, 1918) The Anthroposophical Society: Name and Task of Member’s Groups —A Historical Study Toward a Spiritual Practice of Thinking—A Guide for the Study of Anthroposophy. Part I, The Task How to Read a Book: A Study of Rudolf Steiner’s Knowledge of the Higher Worlds, Part VI PUBLICATIONS Brian Gray Barbara Betteridge Alice Wulsin Kenneth Melia Magda Lissau Patricia Kaminski Douglas Sloan Gisela O’Neil David Bittleston Maria St. Goar Ruth Mariott Malcolm Gardner Gisela O’Neil Stewart C. Easton Rudolf Steiner: The Tension Between East and West Rudolf Steiner: The Cycle of the Year as Breathing Process of the Earth Rudolf Steiner: An Occult Physiology Wolfgang Schad, Ed.: Goetheanistische Naturwissenschaft Vol. 3, Zoologie H.D. van Goudoever: A Contemplation About Rudolf Steiners Calendarof the Soul Rudolf Steiner: Man in the Past, the Present and the Future. The Sun Initiation of the Druid Priest and His Moon-Science Rudolf Steiner: The Art of Lecturing Heinz Mu eller: Healing Forces in the Word and Its Rhythms B. Masters & D. Bittleston, Ed.: Child and Man A. Bittleston & D.T. Jones, Ed.: The Golden Blade 1984 Harald Falck-Ytter: Polarlicht William R. Fix: The Bone Peddlers: Selling Evolution Hermann Koepke: Das neunte Jahr Geoffrey Ahern: The Rudolf Steiner Movement and the Western EsotericTradition MEMBERSHIP M. K. Maulsby Kimball at Eighty New Members and Members Who Have Died REPORTS D. Adams & S. Usher D.R. Dauenhauer Maria St. Goar Barbara Betteridge Patricia Kaminski L.F.C. Mees Rudolf Steiner Promotion Efforts of the Anthroposophic Press Anthroposophic Efforts in Seattle, Wash. The Southeastern Regional Group: Overcoming Isolation Mystery Play Performance in Los Angeles at Easter Eighth Annual Spring Conference in Fair Oaks, Calif. A First Impression of America On Plagiarism: The Story of Max Heindel (June 10, 1917) 28 28 29 29 30 30 31 26 27 16 16 17 18 19 19 19 20 21 21 22 22 23 24 2 4 9 13
NOTES Notes, Programs, Announcements 32
How Do I Find the Christ?
by RUDOLF STEINER Zurich, October 16, 1918
This is the last section of the lecture, “ How Do I Find the Christ, ” translated by Henry & Lisa Monges, published in 1941 by the Anthroposophic Press.
We live in the fifth post-Atlantean period and have advanced far into it, we live in the twentieth century. The consequence is that, when we as souls are bom, and enter the world of the senses from the supersensible world, we have experienced something in the spiritual world cen turies before. Just as the contemporaries of the Mystery of Golgotha gained, centuries after the Mystery of Golgotha, a complete understanding of it, so did we experience, while still in the spirit world, a kind of reflected image of the Mystery of Golgotha, before we were born, centuries before we were born. But this is valid only for the human beings of the present age. Present-day human beings bear within themselves, when they are born in the physical world, a kind of reflected splendor of the Mystery of Golgotha, a kind of reflected image of the experiences human beings had centuries after the Mystery of Golgotha. Certainly, this impulse cannot be perceived directly by someone who has no supersensible vision; but every one may experience the effect of this impulse within himself. And if he experiences it, he finds the answer to the question: How do I fin d the Christ? You find the Christ if you have the following experi ences: First, the experience of saying to yourselves: I shall strive for self-knowledge as far as it is possible for me to do so as an individual human personality. But nobody who honestly strives for this self-knowledge will, as a human being of today, be able to say anything but the following: I cannot comprehend what I am striving for. My power of comprehension lags behind my striving; I feel powerless in regard to my striving.—This experience is very impor tant. This experience of a certain feeling of powerlessness everyone should have, who takes honest counsel with himself on self-knowledge. This feeling of powerlessness is healthy, for it is nothing but the sensation of disease. For, when we have a disease and do not feel it, we are just that much more ill. By realizing our powerlessness to raise ourselves to the Divine at any time in our life, we feel implanted within ourselves the disease we have described. And in feeling this disease we feel that the soul would be condemned by the body, as it is today, to die with the body. If we feel this powerlessness strongly enough, the change comes. Then there appears another experience which tells us that if we do not surrender to what we are able to gain only through our bodily forces, but if we devote ourselves to what the spirit bestows upon us, we may then overcome this inward soul-death. We are permitted to have the
possibility of finding our soul anew and joining it to the spirit. On the one hand, we may experience the futility of existence, and, on the other, the glorification of existence out of our own self, if we transcend the feeling of powerlessness. We may feel the disease in our lack of power, and we may feel the Healer, the healing power, if we have felt the powerlessness, and have become related to death in our soul. In feeling the Healer we feel that we bear something within our soul which can rise from death at any time within our own inner experience. If we search for these two experiences, we find the Christ in our own soul. This is an experience which humanity approaches. Angelus Silesius stated it in speaking the significant words: Christ cannot redeem thee— “The Cross of Golgotha from Evil can ne’er redeem thee, So long as it remain unraised within thee.” It may be raised within us when we feel the two poles:
Powerlessness through our body, resurrection through our
spirit. This inner experience, consisting of these two parts, is that which draws us toward the Mystery of Golgotha. This is an event, in regard to which we cannot excuse ourselves by saying that we have no supersensibly developed facul ties. We do not need any such thing. We need merely actual self-knowledge, and also the will to combat pride, a fault which is so very common today, and which prevents the human being from observing that he becomes proud and haughty in respect of his own forces as soon as he depends upon them. If, with regard to our own pride, we are unable to feel that we have become powerless through our own forces, we are then unable to feel either death or resurrection; we shall then never feel the thought of Angelus Silesius: “The Cross of Golgotha from Evil can ne’er redeem thee, So long as it remain unraised within thee.” But, if we are able to feel powerlessness and recovery from it, we have the great good fortune of really having an actual relationship with Christ Jesus. For this experience is the repetition of what we experienced centuries pre viously in the spirit world. Thus we have to search for it in our soul here on the physical plane in its reflected image. Search yourselves, and you will find powerlessness; and after having found it, you will find redemption from it—
the resurrection o f the soul by the spirit.
But do not let yourselves be misled in these matters through what is preached today by mysticism or even by certain positive confessions. If Harnack, for example, speaks of the Christ, his statements are not true, for the simple reason that what he says about the Christ—read it yourselves!—may be said of God in general. What he says may just as well be said of the God of Jews, and just as well
alas. among other things. has to precede the Christ impulse.. knows that only proper nouns. the soul no longer speaks. I have often told you that in spiritual science the matter of chief importance is not what is stated—for this would fall just as much a prey to this judgment of powerlessness—but the matter of chief importance is how a statement is made. I should like to do it. of futility. And he will find his way to the Mystery of Golgotha on a supersensible path. only when we become conscious of the following: Our body. There is no need today. so that he under stands the gesture. And anyone who tells mankind that he feels not only the God within himself. my dear friends.. feel in regard to language. but we have to accompany speech by spirit-thoughts. discover the following: There exists quite definitely a tendency toward truth. we make the first step on the path leading to the experience of the powerlessness of the human body in regard to Divine Truth. in speaking the language of sounds. And whoever understands language. We arise only then from powerlessness. with every sentence. So long as it remain unraised within thee. we have to deviate from the truth. The poet felt it when he said: “If the soul speaks. which we can. are true designations for this thing. We may say 3 . are not performed with the hands and feet. American life. It is not deadened completely in speech. our inner soul experience of truth be comes already dulled. which comes over us when we. indeed. Spiritual science tries to rise from this confession: “with every statement you speak untruth. can be comprehended only when the Logos is reunited with the Christ. the ego of God. and we vivify it again in Christ. lectures about American history. and when we. They are mere gestures which. killing it partly on our lips. I shall characterize it by a special case. we must already be Christian. and from it we celebrate the resurrection. it expresses through the whole human being what ordinarily is expressed only by the larynx—in order to make human beings feel again that. or adjectives—we no longer speak the full truth. I have intimately studied the very interesting essays which Woodrow Wilson has written. they are making mere gestures. Try to follow up (you may do this also with my writings) how a subject is characterized from the most varied points of view..” by proceeding in a certain way which I have often characterized. as human beings. for we have found Him. especially in our present age. But just at the point where we intend to utter the truth. it would be beautiful. and we may rise from them to the great experience of powerlessness and the resurrection from it. I say “father. produced by the help of the air.of the God of the Mohammedans. The whole feeling of nothingness.” if I generalize everything. I am able to express myself truthfully only when the other human being. for instance. in our mutual relationships bear in our selves the consciousness that words are really only indica tions. Yet such people have no Christ. but it is already dulled. as instru ment of pronunciation. verbs. that means. forces truth into a lower state.” I say “mother. We have to become conscious that we merely point to something. when we become conscious that we have to spiritualize it. without pride. and the resurrection of the soul through the spirit. eurythmy makes the whole human being a larynx— that means. We can make a peculiar discovery. This we have to learn. we must not accept speech as such. as it is also claimed by the merely rhetorical theosophists. in the moment of opening our mouth.” On its way to become speech. As soon as we have generalized words—they may be nouns. has acquainted himself with these things in the social element. But this is not Christianity! Christianity must be based upon the sentence: “The Cross of Golgotha from Evil can ne’er redeem thee. my dear friends! I do not know whether time will permit me in the public lecture tomorrow to call attention to what I am about to say. of every God. Anyone who believes that words themselves are something different from eurythmy is greatly mistaken! Words are simply eurythmy performed by the larynx. for the Christ-experience is not the realizing of the God in the human soul. and that we gain a genuine relationship to truth only when we see in the word indications of what we wish to express. Should I repeat it tomorrow once more. rooted deeply in human souls. then. Clever mystics believe they possess Christianity when they are able to say: I have found within my ego the higher ego. stop for a moment in order to think about this utterance of the truth. but consists of two experiences—the death of the soul through the body. only through this procedure are we able to deal with things. which designate merely one thing. if human beings would. wishes to point to this. I shall now say here what I have said publicly in various places. but with the larynx. Many people who today claim to be spiritually awakened say: I experience God within me but they only experience God the Father in a very weakened form. Eurythmy. if we have recovered ourselves from powerlessness. when we understand that. in the course of evolution. because they do not perceive that they are ill. however. how the endeavor is made to characterize a thing from one side and then from another. for giving up hope to find the Christ in one’s direct personal experience. but merely base their words on tradition. but who is able to describe two experiences—powerlessness and the resur rection from it—only such a person describes the true Christ experience. My dear friends. I shall say it here first. American literature. What has become of the Word. please do not take it amiss. and the intention to utter the truth in words. In such a case truth consists in our being conscious of the fact that. ponder over our own forces. he himself will find the strength which stimulates certain supersensible forces and which will lead him to the Mystery of Golgotha.” Even the details of life make us feel the great truth of what I say. you will hit upon something very peculiar. of the Logos. At the moment you actually practice self-knowledge in respect of speaking. At any rate. together with me.
This becomes more and more important. or whether it is inspired in some way from below. my dear friends. He may be reached only if we have the courage to immerse ourselves directly in life. much more suggestively than Herman Grimm ever did in his method of history. and the spirit has to revivify by concretely connecting every individual experience with the Christ and the Mystery of Golgotha. In his subconscious nature some thing inspires him to write down his literary productions. with statements of Herman Grimm. The demon that in a special way appears in an American of the twentieth century. too. this is where the importance lies. The writing that is inspired. But today the time has come where mankind has to learn that the content is no longer of chief 4 importance. a man who is a typical German of the nineteenth century. For here we have the problem: How is it that Woodrow Wilson describes his Americans much more impressively. for the words are mere gestures. and transpose them into the essays of Woodrow Wilson: they agree exactly. here or there.” You need only look it up! The words that stand there are of no importance. But this is only a personal remark. they agree almost liter ally with the sentences written by Herman Grimm. but the spirit from which they spring. For the Christ cannot be reached through some kind of speculation or through comfortable mysticism. not to the outer physical personality. is often misunderstood— but even the sound kills. It was . The time is approaching when we shall no longer direct our attention to the merely literal content of what lies before our soul. we find the following: If we follow up Herman Grimm’s style in everything that he wrote. They are called Mere Literature. We have to feel not only that “the letter killeth and the spirit maketh alive”—this saying. for Woodrow Wilson is the most typical American. That is the thing with which humanity must become acquainted. when they read something. but to the entire humanspiritual connection. We have to learn to know the human being from what he says. There is a demonic possession. that is o f great importance. the power! Lazy people today so often say. and we may take sentences of Herman Grimm. everything takes place in the light of the culture of the nineteenth century. And in such a case you have to feel the powerlessness also in regard to language. the typical American Woodrow Wilson writes simply brilliantly. magnificently. If we enter upon this. but a new spirit. for instance. for in reading what has been struggled for. it is not the same. then we see that every sentence is obtained by a hard. the powerlessness which the body has imposed on you through its being the bearer of speech— and afterwards the Resurrection o f the Spirit in the Word. has a more suggestive effect. personal individual struggle. There is a great difference whether every sentence is struggled for by the personal ego. We really learn to know the American nature in reading these essays. we may learn: I f two say the same thing. There fore the brilliance. In comparing the essays of Woodrow Wilson and Herman Grimm. this is absolutely out of the question. in which both wrote about the method of history. In this first step we find the Christ. especially about the development of the nature of the American. and Other Essays. considering only the content: I have read this before. or above. The Anthroposophical Society: Name and Task of Members’ Groups —A Historical Study by GUNDHILD BOCK KACER This article was printed in Mitteilungen aus der anthropo sophischen Arbeit in Deutschland. Now I have compared—this comparison can be made quite objectively—many of the paragraphs in these essays of Woodrow Wilson. that any borrowing has occurred. for example. Any borrowing of one from the other is out of the question! This is not the point in question I wish to make. His descriptions are those of a real American. are very captivating. We do not wish to spread words through Anthroposophy. If many of our friends would consider this. I love the style of Herman Grimm’s writings. I had to consider something quite different. Search for the human relationships! Do not merely consider the content of this or that sen tence—human beings today are all too prone to do this— but consider how the words emerge from the place from which they are uttered. published in essay form. and that Woodrow Wilson speaks in his descriptions in sentences of Herman Grimm? How does this come about? This really becomes a problem. the spirit which is the Spirit of Christianity for the twentieth century onward. and these lectures. Here we have a very great mystery of ordinary life. who it is that speaks. my dear friends. but rather. we in turn have to struggle with every sentence. Let us take certain sentences of Woodrow Wilson’s. If human beings ask today: How do I fin d the Christ? then we have to give such an answer. Herman Grimm’s style of writing is just as agreeable to me as Woodrow Wilson’s style is disagreeable. Michaelmas 1983. Woodrow Wilson describes brilliantly. but out of the most direct consciousness soul. but he is possessed by something in his subconscious nature. and we have to know who it is that makes these gestures. through and through a typical Middle European of the nineteenth century. or from the side.that this Woodrow Wilson has magnificently and power fully described the American development as it takes place from the American East toward the West. but we shall have to direct our attention above all to those who say this or that.’ or quite ‘theosophically’. but at the same time I can be quite objective. speaks through his soul. Here is the point where without becoming philistine. and I feel the style of Woodrow Wilson’s writings as something utterly repugnant to me. we should not so often have to experience people who come and say: “That person talked quite ‘anthroposophically.
fruit? How does the tree’s yearly cycle compare to the spiritual life of the Anthroposophical Society. T.. deeply and thoroughly the foremost concern of all? Nevertheless. This is one view. instead of satisfying personal interest and need in some select areas. Origi nally the word denotes a type of housing for occasional or specific use (weekend lodge. trunk. This loosely structured form was chosen for several reasons. The present study has resulted. concerning the founding of the branch was sent to Adyar.” with its small and large branches: twigs. Madras—A charter was issued on 9. The working group is thus seen as an organization.S.T. branches. those responsible in Stutt gart dispensed purposely with the founding of a branch. that of a line. of which he can experience himself to be a part through his efforts to find his way into anthroposophy itself. One of them was—so it was said—the idea of a constituted branch dated from the period of the Theosophical Society.” Although in English “branch” refers to a “branch of a tree or bush. is designed to be more permanent. Here the term “branch” appears as the official desig nation for a group within the German Section of the Theosophical Society. a firm or a bank.S. Wednesday was designated as a membership evening to make it possible for all participants of the quickly arising groups to gather for a common anthropo sophical meeting and. and the individual’s awareness of the whole of the Society..) Even Rudolf Steiner himself used occasionally the term “lodge.” It is signed: Dr. hunting lodge).translatedfrom the German by Maria St.. manner and form? Is not the need to understand and to master anthroposophic con tent ever more clearly. Rudolf Steiner General Secretary.” Proceeding from the concept “branch” one may visualize a tree. Dr. and so on.S. essential qualities of the plant kingdom. 1904.” “Lodge” is familiar to us from Freemasonry. December 1904 to Herr Ludwig Lindemann to form Branch of the Theosophical Society at Karlsruhe to be known as the Karlsruher Zweig. in which the individual members seek stimulation and enrichment for their own studies.” it can also mean the branch of a river. An interesting documentary report. President Lindemann . It states [in the original English]: To the Recording Secretary.S. Yours frater nally. Instead. also. The German term “branch of science” [Wissenschafts zweig] corresponds to this. because of this binding nature. Olcott. Strictly speaking. When the Anthroposophical Society was rebuilt in Germany after World War II. Even though the term “branch” was the official designation for groups within the German Section. Madras. published on the occasion of the 75th anniversary of the founding of the Karlsruhe Branch. roots. It is thought that only in a branch these two ideals are possible: The awakening to the soul-spiritual being of the other person as a community-building element. perhaps limited to a specific field.” Also. a difference based largely on feeling and habit. we should inter pret the use of “branch” in the sense of “local branch of the Theosophical Society. Where are the roots? What about leaves. and since branches were in the early years also something secluded. This view particularly has given rise to various discus sions and to studies of the history of the Society.” This is probably true for other locations. signi fies a greater obligation and. General Secretary. “Zweig” is therefore simply the German translation of the English term “branch. The comparison can therefore not fully satisfy us. blossoms. headquarters in Adyar. for active members to present what they have achieved in various fields of work. and H. Branch/ Lodge of the T. formed to work with a definite theme for a shorter or longer period of time. regardless of name. the Masonic lodge is therefore the location of the meeting—something secluded—and this was then transferred to mean a group of members. We will discuss here not the special situation in Stuttgart but merely survey certain aspects of the history of the Anthroposophical Society. The view has often arisen that there is a fundamental difference between a branch [Zweig] and a working group [Arbeitsgruppe]. includes a copy of the founding charter: “Herewith it is acknowledged that the Karlsruhe Branch with the following council [Vorstand] members has been admitted as an integral branch of the German Section of the Theosophical Society in the first month of its 30th year. Rudolf Steiner. we soon run into difficulties. The other is based on the conviction that these same ideals can be realized without limitation in a circle of members. In contrast. In this notification the dual name “branch/lodge”appears. P. called a working group. Goar and is published here by permission. The attempt is then made to define and explain this difference. (Ernst Weissert enjoyed relating that in Mannheim one went “to the lodge. since man in his soul-spiritual life and quest for knowledge has in fact freed himself from the yearly processes in nature? If we ponder all these single ques tions we arrive at the answer that we can apply the picture of the tree only by disregarding the life of blooming and fading.. it may serve as a stimulus to study how the term “Zweig” appears in the history of the Anthroposophical Society and how Rudolf Steiner uses the terms “branch” and “working group. Asking about details. Accordingly. with details filled in. India. however. “General Anthroposophical Society. Recorded in Berlin on December 9 . Under the same date a printed form. for the individual member. Many members were probably familiar with lodges through their own membership. “lodge” was used in Germany as well. in Adyar. Are we dealing here merely with a nominal issue? Is not the amount and intensity of the anthroposophic work essential.. his lectures to the members were 5 . the branch is considered an organization with more pro nounced structure that. “Branch/lodge” are thus alternative terms for desig nating a group within the Theosophical Society. the word “lodge” was often applied. at least in everyday usage.
. Many of these have special names. Thus. Working Groups. include the minutes of the General Meeting of February 1913. the identical wording is repeated with this addition: The esteemed members of the Anthroposophical Society are kindly requested to give each time. the list is still titled. it is made clear..” Paris. however.—The esteemed leaders of the working groups (usually referred to as “branches”) of the Anthroposophical Society are kindly requested to hand a copy of the Newsletter each time upon receipt. in the first listing after the founding of the Anthroposophical Soci ety. Danish. is now listed as “Kerning-Arbeitsgruppe. their exact address and to name the working group (called branch) to which they pay their membership dues. English. “German Branches.” Then. to every member of their working group (called branch)_ To receive the Newsletter. this was the official organ published by the Section (quoted in the following as “Scholl Letters”). the “Scholl Letters” as the organ of the Anthroposophical Society also publish the lists of the groups of other countries.announced as “lodge lectures” [Logenvortraege] in Mit teilungen fuer die Mitglieder der Deutschen Sektion der Theosophischen Gesellschaft [Newsletter for the Members . no longer appear. two promising new branches of the Theosophical Society have opened. will all be returned to us because they are demanded from us. Concern ing this. Generally. the lodge and its leader. hence before the founding of the Section: “Two new German lodges. there is a notice in large print below the heading “Please Read!”: Upon receipt of this issue of the Newsletter. however.g. The headings read: American Working Groups [AmerikanischeArbeitsgruppen].” This particular group was chosen here as an example because. In almost every issue of the “Scholl Letters” (from Nov. 1905 to June 1914) there are lists of the branches within the German Section. even through the different desig nations of the members’ groups. Stutt gart Branch. The English groups call themselves “Group of Study. the old name is added in parenthesis! In the next issue of the Newsletter. he reported to Wilhelm Hubbe-Schleiden. the terms “branch” and “lodge lecture” are used as before in the “Scholl Letters. Only those members not connected with a working group (called branch) will receive. On the final page of the April issue. Berlin W 30. Later.” Hereafter. 1902: “Enclosed is the official circular for the branches. from 1914 on. In the German edition of Vahan. Rudolf Steiner speaks of branches. e. In March and April of 1913. perhaps to a specially marked degree. —We ask the former branches of the dissolved German Section of the Theosophical Society to see to it that the membership cards. the Newsletter from the office directly. At first. The fact that “branch” was the official name for a group within the Theosophical Society is given only the proper weight if we clarify the use of this term in the newly inaugurated Anthroposophical Society after the separa tion from the Theosophical Society. Not only the Society but the individual group is called by a different name! It seems. This group even went by the matter-of-fact term “working group. issued by us. led by Hubbe-Schleiden. and so on. in all communica tions. the members of the _ working groups (called branches) are requested to address themselves to the leadership of that working group (called branch) to which they pay their membership dues. on e September 4 .” under the leadership of Toni Voelker in Stuttgart. inaugurated on May 4. ]. the “Scholl Letters.. This might be deduced from an additional notice in bold print in #5 of January 1914: To the attention of the leaders of the working groups (called branches) concerning the mailing of the Newsletter. In a similar way the term “working group” shows up when the branches of different cities are listed.” Here the two terms appear even side by side..” for instance “Groupe d’etude St. It was mailed to all ten branches_ ” _ Even before the founding of the Section the two designations “branch” and “lodge” were used side by side. together with the names of their leaders. 1913 by Rudolf Steiner. however. Michel.. In the issue of April 1913. In Duesseldorf and Cassel.” In the case of branches with individual names. Others are merely called Munich Branch. In 1884 the “Theosophische Societaet Germania” was founded in Wuppertal.. Edited by Mathilde Scholl.” The French Groups go by the name of “Groupe d’etude. Each time the new and obviously unfamiliar term “work ing group” is used. Within e this society there existed loosely formed groups. called associations [Vereinigungen]. Belgian Working Groups. it had the private and inward quality we connect with the idea of a branch. the heading reads “German Working Groups.” for example “Zarathustra Group of Study. signifying that this group has not joined Rudolf Steiner after the separation from the Theosophical Society. Nevertheless. discern the effort to bring new and original thoughts even 6 . He did so even before the founding of the German Section when he mailed suggestions and outlines of bylaws to the then-existing branches. of April 1914. some of them became a branch or a lodge. London. and so on. One can.” This shows that the introduction of the new term was not a bureaucratic measure to be carried out like an order. the esteemed leaders [Vorstaende] of the working groups of the Anthro posophical Society are urgently requested to send imme diately an alphabetical list of their members’ names and addresses to the office of the Anthroposophical Society. French.” appearing as the first publica tions for the members of the Anthroposophical Society. for example the Franz von Assisi-Zweig in Malsch. that something new begins. All the groups bear the name “branch” with the one exception of “Lodge at the Grail” [Loge zum Gral]. unconnected with the Theosophical Society. and in some cases joined the Section. there is the following notice on February 1902. then the organ of the Theosophical Society edited by Richard Bresch. the “KerningZweig. Herr Ahner. Motzstrasse 17. the members did not quite comprehend this change in terminology.
On the contrary. of great importance to grasp this fact in its true spiritual meaning. After the founding of the Anthroposophical Society in 1913. however. The people within the Mysteries knew that through their work. dedications of new branches occurred in Augsburg. however.. Rudolf Steiner introduces these lofty thoughts with a question: “Why do we unite in working groups. of freedom of thought and of spiritual knowledge. Craemer. However. the Spirit Self. as if under the protection of the higher beings. Steiner gave a cycle of lectures on the Gospel of St. which will descend during the sixth cultural epoch so as to unite completely with men. Dec. Erfurt. We unite in such working groups .” May this name be a good omen. From this we can observe Rudolf Steiner’s generous and open attitude toward the wishes of the members. attesting to the new independence. forces were engendered and given to the beings of the higher hierarchies. 1909: A branch comes into existence that. It is.1918 in Ulm. on June 17. that a number of branches adopted.” With this term. Bochum.” 1910. A special situation arose for those groups that had not merely constituted themselves as a branch but had expe rienced a festive dedication by Rudolf Steiner and had taken the name of a spiritual sponsor or protective patron. at the time Herr Dr. of each loca tion would have to be studied. In this solemn context. and by the choice of such a name he had addressed the branch in question as an individuality of a higher kind. 1915. includes the solemn obligation to pre pare in the right way the spiritual future of humanity: In our fraternal working groups we perform work that streams upward to those forces that are being prepared for the Spirit Self.. the lodge chose the name “Johannes-Zweig. Christ in Us. John in Basle. of which the “Scholl Letters” reported already in From a lecture given at the dedication of the Christian Rosenkreutz Branch in Hamburg. who then could fashion that future part of man’s being which. he gave names for their newborn children. therefore. 21. this branch calls itself the Franz von Assisi-Zweig. In connection with this lecture cycle. connects the brotherliness that. in the following cultural epoch was to be bestowed on humanity. To cherish such a thought is to permeate ourselves with the consciousness of the consecration that is the foundation of a working group within our spiritual movement.. Duesseldorf. Today.) More significant than the origin of this branch. hovers above humanity. whose work should be of the nature of coopera tion among brothers . 1913: Our friends wish to dedicate their work and their branch to the name ofthat deity. just as in the ancient Mystery Centers. the word “working group” appears several times—a matter-of-fact term for us today and often conveying the underlying meaning of “merely intellectual study of spiritual scientific contents in the pursuit of one’s own interest.to the realm of “externals. Two examples will be cited: Malsch. toward which we today are aspiring. April 6. is a theme by itself. Rudolf Steiner. Rudolf Steiner speaks with inmost words of the task of branches: Through their work. actively attended by us from Berne. out of the sincere desire of those united in this branch. Doubtlessly. the bestknown lecture given by Rudolf Steiner at a branch dedication is the one published under the title. Due to the profound needs of i those united in this branch.” Duesseldorf. How these names originated.. the next cultural period is to be prepared—just as such preparation occurred earlier in the Mystery Centers. one discovers that this was not the case. The in dividual situation. and why do we cultivate within such working groups the spiritual treasure to which we dedicate our forces?” He says that an outsider might well ask whether it did not suffice for a person to study spiritual science on his own and occa sionally attend a lecture—without joining with others in formed groups. will then find their realization. has adopted a name with such a deeply inward connection to the whole of Chrstianity. Rudolf Steiner underlines with special emphasis the importance of the fact that a certain name was selected by the members themselves. is the message of the dedication lecture. June 15. Inas much as we have the vision of this spiritual goal and strive toward it. though. the spiritual forces of childhood----They wish to call their branch “Widar-Zweig. One might assume that Rudolf Steiner had chosen these names in a way similar to how later.” It also becomes clear that the use of one or another term is not merely a matter of externals but one of conscious reorganization that includes such details. The ideals of brotherhood. [that we] experience as a breath of magic in our working groups. and finally on April 30. it was possible to inaugurate our lodge solemnly on Dec. regarded in northern Europe as the deity who is to return to declining humanity the rejuvenat ing forces. if one studies the addresses and lectures that Rudolf Steiner gave in dedicating such branches with individual names.. for example in Berne (September 1908): Since the decision to found the Berne branch was made last fall. 1912: 7 . The brief notices in the “Scholl Letters” include reports about the choice of a name. and it is not identical with the branch mentioned in 1902 in Vahan. He speaks of “the most friendly and most brotherly harmony in such working groups” and of the attitude to be cultivated within them. And the thought that we do this work within our working groups not merely for the sake of our own egoism but that it may stream upward into the spiritual worlds—this is the true consecration of a working group. upon the request by some parents. It is only through the wisdom of spiritual science itself that we can understand what we actually do in respect of our connection with the higher worlds when we unite in such working groups. “Commu nity Above Us. we are working on the preparation for the future. (It came into existence alongside the other branch that met in the home of Frau Clara Smits. Here. 15...1907 with eleven members. Bochum. This branch resulted from the introductory work of Prof.
what has been indicated with this characterization. 1923. particularly the academic youth. 27 & 28. rather it is the beginning of a great obligation—especially when one undertakes to adopt for this founding the name of that noble martyr_ With each founding of an anthropo _ sophical working group one accepts a grave responsibil _ ity_ Therefore. the term “branch” is not mentioned a single time although. This is bound to lead to tragic misunderstandings and splits. solely the good will and effort of all participants is needed—and not by any means the closed form of a branch or the small size of a group: Regardless of whether we have a small or a large anthropo sophical community. the way of working at that time and the small size of those working groups do not compare to our present conditions. However. the whole problem of the Anthroposophical Society is a tailor-problem. Rudolf Steiner de scribes with emphasis the spiritual task of the joint work within the various groups. Nevertheless. On March 3. the old and the young equally. Neither can they be compared to the changed conditions in the Anthroposophical Society. In the two lectures at the meeting of delegates in Stuttgart of Feb. Society” besides the existing Society. The year 1923 brought the height of endeavors to give the Anthropo sophic Society a new form that both groups could find room: those members who. the Anthroposophical Society— because it has gradually become a suit—has become too small. rushing in with their various foundings and academic activities. we can reach. to meet its innermost needs. How was the “tailor-problem” solved? How do content and form (“suit”) relate to each other after this re founding? To give the Anthroposophical Society a form that would meet the needs of cultivating the Anthroposophical Movement. Was in der Anthroposophischen Gesellschaft vorgeht. may be viewed in the context of the development sketched here. in a certain sense. 13. For this awakening to a higher consciousness to occur. It is in this context that he speaks for the first time about “the awakening to the soul-spiritual being of one’s fellowman” as a prerequisite for the common work to be lifted out of the sphere of egoism and controversy..” They use the word “circle” [Kreis] to describe their efforts toward community. had carried the work and had been part of the history of the Anthropo sophical movement and Society—“the old ones”—and the young people. 1923) The Christmas Conference of 1923 is for us an event whose spiritual significance and inner importance can hardly be fathomed. The General [allgemeine] Society is neither international nor national. Anthroposophy has certainly grown.” After World War I and especially after the burning of the Goetheanum. Jan. until then. is included in this paragraph. We must become convinced that the founding of a working group is not merely an occasion to rejoice. He perceives a tragedy in the fact that although this awakening is being sought—especially among the younger people—the actual talk about Society forms arises not out of such higher consciousness but from the sphere of everyday life. entirely new conditions and circum stances arose for the anthroposophic work. 1924) Even the name.” includes what Rudolf Steiner emphasizes ever again from here on out: The consciousness of the age demands that the work of the Anthroposophical Society be fully public. keep in mind that a working group is inaugurated here that will remain loyal to the principle: to transform—by making accessible to human comprehen sion—what flows down through the Christ from out of the spiritual world. intense discussions were carried on about the Anthroposophical Society and its forms of existence.” During the discussion of the paragraph. and on this occasion Rudolf Steiner explained his decision to found the Independent (or unattached) Society. 27. Through the most varied symbols there are manifested in this center the impulses of our willing: namely our dedication to the spiritual powers. Changes were caused by the influx of young people. our concern here is the way in which Rudolf Steiner uses the term “working group. The new autonomous responsibility and the element of freedom find expression also in the principles. Paragraph 11: “Members may join together in smaller or larger groups on any basis of locality or subject. what Rudolf Steiner worked out and inaugurated in relation to the outer form of the newly founded Anthroposophical Society. even the Society of a country. “General Anthroposophical Society. Does the plain term “working group” not take on new meaning through such words? Certainly. it is univer- It was exactly this “tailor-problem” that induced Rudolf Steiner to found the “Independent Anthroposophical 8 .. The Society is open to anyone seeking it and showing interest in the existence of such a Society whose task is the cultivation of the spiritual life. and is not tied to any specific content of thought. formulated by Rudolf Steiner. Early in 1923. and the suit.” And in fact these groups never employ the term “branch. Rudolf Steiner said in Dornach: Actually. has created a center.We are gathered here to ask the blessing of those spiritual powers who guide our spiritual scientific movement—their blessing for a working group that.. (Feb. What he states about “the awakening to the soul-spiritual element of the other human being” concerns. every group. 1923. just a few years after the time of the above quoted lecture. and the good will to serve them in the proper way. Rudolf Steiner added: So far as the General Anthroposophical Society is con cerned. this was intended with the Christmas Confer ence at the Goetheanum. He interprets this Independent Anthroposophical Society as a “loose union of unattached anthroposophical associations. especially during this meeting. after all. (Das Goetheanum.
our deeds.) His statement. Over this Foundation Stone is to be erected the building whose single [einzelne] stones will consist of the work achieved in all our groups now by the individual [einzelnen] members all over the world. Forming and developing the outward forms becomes in itself an anthroposophic content. essays and transcribed lectures which will fill an estimated 350 volumes when published in their entirety. 1980) In these few sentences it becomes clear: The tailorproblem was solved by fashioning the outward form of the Society in as open and free a manner as possible. The group calls itself “Arbeitsgemeinschaft fu Menschenkunde und Studien er gestaltung” [Working Group for Spiritual Anthropology 9 . so today we are justified in hoping that when the physical Goetheanum will again be there. then. These writings can accomplish their task only by calling forth within us something able in and of itself to transform our judgment.. but rather of working through the written text within one’s own activity of thinking. and also everywhere an autonomous life. The Living Being o f Anthroposophy and Its Cultivation. our lives—indeed. The outward form can remain flexible and open to change only by being itself a part of living anthroposophic work. he left behind a literary legacy of books. born from this world-view but dead within the printed text. just as modern science has been able to do. a year ago. into the past and future evolution of the spiritual world as well as the processes and beings active there. all of earthly existence. however. working centers \Arbeitszentren] came into existence that still today offer the possibility of structuring and organizing the greatly increased membership. about the “Leading Thoughts.” about the shaping of the members’ meeting [Zweigabend] and the atmos phere that should prevail in members’ meetings. At that time. Rudolf Steiner Press. Cottrell (1935-1984) who reviewed the text in the Autumn 1978 issue of the Newsletter. in Rudolf Steiner’s words of farewell on New Year’s Day 1924. will conclude our study: Yesterday. and into the meaning of the freedom we are able to develop in the face of these facts. Der u ebende Mensch. only by transferring the responsibility to each individual member. We have laid the Foundation Stone here. gave permission to serial ize the chapters of this workbook. It makes room for the most manifold and diverse groupings. (These sentences remind us of the weighty and lofty connotation the term “group” assumed in the earlier lecture in Duesseldorf. In this way we bring life really based on freedom into the Anthroposophical Society. These working centers have long since become work relationships [Arbeitszusammenhaenge] filled with living human contacts: administrative groups in the sense of the principles. Toward a Spiritual Practice of Thinking A Guide for the Study of Anthroposophy by CHRISTOF LINDENAU Translated by Frederick Amrine from the German. Anthroposophie-Studium als Ausgangspunkt moder ner Geistesschulung. are brought to life again within the reader. wherever it wishes to unfold. Verlag Freies Geistesleben. It contains in reworked form lectures on a task dealt with by a group formed within the Anthropoophical Society in 1968 that has sought ever s since to realize a common goal. Extracts from Rudolf Steiner’s addresses. Rudolf Steiner describes in the Letters to the Members. The form is capable of growth. He speaks about the duties of those members willing to be active. This form can never become too tight. we will have worked in such a way that this physical Goetheanum will be merely the outward symbol of our spiritual Goetheanum. he chose again the word “group” to point out the spiritual task of the Anthropo sophical Society. In memory of Alan P. Rudolf Steiner’s writings offer themselves to those who seek a path leading to a world view that can comprehend equally the spiritual and material aspects of reality. He presents all this after having sketched in broad outlines the history of the anthroposophical work. FROM THE FOREWORD: When Rudolf Steiner. the founder of anthroposophy. Thus it has accommo dated also the new organizational forms of the Society in Germany that were forced upon it in 1946 by the Military Government and by the country’s division into four different Occupation Zones. In Idea-form we take this spiritual Goetheanum with us as we now again go out into the world.. a background that alone makes clear and comprehensible the new and transformed structure brought about through the Christ mas Conference of 1923. (The Christmas Foundation Meeting of the Anthroposophical Society. This can happen only if the study of anthroposophy does not remain a matter of mere reading. yet the content must ever and again be created anew. died sixty years ago. we were watching the blazing flames that were destroying the First Goetheanum. publisher. The present work seeks to contribute to the cultiva tion of such study. willing to be active for anthroposophy. How this can Occur..sally [allgemein] human—and it will treat everything within its province as a group. During a specially solemn moment at the close of the Christmas Conference. It was designed for growth and transformation. Yet his works can be equal to the task only if the thoughts. To replace the old principles of a closed branch (and a branch leader in charge of it) with a structure that allows complete freedom for initiatives is possible. There the reader finds manifold descriptions of the results of scientific research into the past and future evolution of humanity together with its present tasks.
The one is that there exists a realm of purely spiritual processes and beings which underlies the physical world. but rather those acted upon. We experience ourselves as persons who are able to transform what we undertake into deeds. He describes the paths by which the human experience of freedom. Even one’s own existence is finally felt to be meaningless. Our search for varied and creative social forms within which to conduct our mutual study of anthroposophy gave me the opportunity to gain much experience in this area. mathe matical or philosophical nature prior to the study of anthroposophical spiritual science itself. finding paths leading to the experience of supersensible realms of existence. Thus it addresses itself above all to those who are seeking insight ful ways of attaining vital. In many areas we see ourselves forced into a way of life which excludes us from the shaping of our own affairs. developed further through spiritual activity. the other side robs us of this hope. Rudolf Steiner undertook to show how the individual’s experience of freedom can be extracted from the raw ore of the experience just described and how. Inner security and conscious ness of freedom grow out of this. Even a single individual finds something different in it at differ ent times of life: new modalities of thinking that set free one’s own seeking. be investigated down to the smallest details if one acquires the requisite faculties. feels the world of spiritual processes and beings of which anthro posophy speaks to be alien. I would like to mention Wolfgang Schad and Thomas Gobel in particular. the countless conversations which followed upon these pre sentations helped me to find viable formulations. etc. Viewed in this light. Rudolf Steiner preceded from two fundamental experiences. is capable of entering realms of existence which gradually place us in a position to confront the other. think and plan. that this realm can. whom I thank for important e contributions in the area of physiology. which. To my colleagues in the aforesaid “Arbeitsgemein schaft” I owe three things. But it was a third fundamental experience which led Rudolf Steiner to the oral and written presentation of the results of his research: the clear insight that we must cultivate such a science of the spirit if we are to be equipped to perform the tasks for the future of humanity that modern civilization sets us. In this latter regard. It reflects back upon our daily experience of life in two ways.” it can be raised up into the clear light of thinking consciousness. “Feasibility” [Machbarkeit] is the great ideal of contemporary civilization that bears the stamp of techno logy. This text hopes to promote the latter kind of study. questioning and striving. however. . by techno logy.e. It suggests ways in which students of anthroposophy can deepen their study or illuminate and further pursue experiences already gained. understand ably. intuitions leading to a creative approach to one’s task in life. . The one great experience which it helps us to attain is that. But this can also be done directly through studying spiritual science. In his anthroposophical works. but rather capable of exten sion to all thinking and action—provided that one accomplishes this extension by activating one’s cognitional faculties oneself. light that can illuminate the riddles of individ ual and human destiny. but also destroyed.and Forms of Study]. to a great extent free from wearisome dependence on nature and from the conditioning influ ence of traditional cultures. The study of this spiritual science has. the first edition of which appeared already in 1894. should it be lacking. scientific. In elaborating spiritual science. And this self-evident fact entails yet another: modern civilization is structured in such a way that only the human capacities which lead to the development of this object-centered consciousness are 10 . but rather as a workbook. like the physical. All these goals presup pose. The group’s continuing interest spurred me on to elaborate further the insights we gained so that they could be put into words. With regard to the interest shown my work. . oppressive experience of contemporary civilization creatively. I would like this fruit of our common work to be taken not as a text to be read. i. spiritual thinking in individual and group study of anthroposophy. freed from the dross which attaches to it from the world of “the feasible. * * * Modern humanity. different meaning for different individuals. Is the fate of individual freedom already sealed in this way? In his philosophical works. However much the one side of con temporary civilization appears to fulfill our longings as individuals to shape our own lives. In keeping with the spirit of that group. The study of anthroposophical spiritual science is one of these paths. can be developed only through a meditative practice of the activity of thinking [ein uebendes Verhaeltnis zur denkenden Beta etigung]. let the name of Ilse Schuckmann stand for a long list of others. This gives birth to boredom. we can really carry out what we design. inner emptiness and fear. an increased vitality in one’s own powers of thinking. a world transformed. human freedom shows itself no longer to be limited to intellectual and technological activity alone. CHAPTER ONE THE TASK We live ever more exclusively in a man-made world. This “living within thinking” can of course be built up [eruebt] to a certain extent in study of an artistic. the other. Finally. especially in his Philosophy o f Freedom . Rudolf Steiner carries further what was begun in this way. the first indications of a way of judging the facts and events in the world from the point of view of the spirit. whose attitude of soul bears the stamp of a consciousness directed toward objects. The other side of this civilization of the “feasible” makes itself felt where we are no longer the agents. condemns us to an existence as passive onlookers and harnesses us into a world made by others.
promoted and nourished. anticipating a criticism that might well be raised. that it consists of certain deliberately enlivened representations and ideas. that merely impart certain findings.” together with a series of indications showing ways in which the student can. as with its content. these representations and ideas are different from all others because they are not pictures. In receiving the results of research. Therefore what he experiences of this world in reading of it will seem to him like “mere thoughts” and nothing more. we are receiving at the same time our own inner path towards those results. One of these means to the development of spiritual consciousness is anthroposophical spiritual science itself. Thus there stands in the center of our considerations a series of metamor phoses of the soul’s perceptual.] all reality what he imagined himself to be receiving as the mere communication of thoughts. but rather primarily with a spiritual-scientific study o f the human being as thinker. For it is by means of just these processes that we “receive at the same time our own inner path” leading to the realities of which spiritual science speaks. we acquire already the possibility of approaching spiritual reality itself. By taking up a spiritual-scientific descrip tion and thinking it through. the reader will often fail to notice that this is so. but rather living realities. the “what. They can become an instrument within the soul of every human being. Only one must realize that the spiritual-scientific instrument is totally spiritual. We shall want to discuss processes which take place in the supersensible part of our human being when we take up spiritual science—indeed. The one is: But how do we attain a “reception in thought” of spiritualscientific reports such that they can become an instru ment in our own soul? The other: How do we come to realize that we have already experienced unawares what we imagined to be merely the communication of thoughts? Both questions lead to the proper surmise that.” together with a series of 11 . introductory chapter of one of his fundamental spiritual-scientific works.(2) If what Rudolf Steiner maintains here is true. Rudolf Steiner emphasizes this point of view even more strongly: The way we live in reading the descriptions of spiritual science is quite different from what it is when reading communications about sense-perceptible events. We simply read about the latter. remain underdeveloped. employ the results of “spiritual anthropology” [Menschenkunde] methodically. then two fundamental questions follow immediately. if this study of spiritual science is to be more than a mere acceptance of unrealizable communications. Yet in the true receiving of it even in the form of thoughts. the reader must here be referred to the chapter “The Essential Nature of Man” in the book Theosophy and the chapter “The Nature of Humanity” in the book Occult Science: An Outline by Rudolf Steiner. The present study is limited to the human being as thinker. Thus in the chapters that follow the reader will find a series of studies relating to the human being as “student. science of any kind—and work through it with our thinking. Spiritual-scientific texts are not like this. And. Rudolf Steiner often spoke about the way in which it is to be used. to begin with.(l) Here one’s attention is directed immediately to the human being himself. A spiritual anthropology of the developing human being must Thus in the chapters that follow the reader will find a series of studies relating to the human being as “student. man is already within the spiritual world. And expe rience shows that a structuring of anthroposophical study that takes into consideration the nature of these processes is more likely to make one “aware that he has been expe riencing in all reality what he imagined himself to be receiving as the mere communication of thoughts” than one that does not. Thereby all our powers that are able to bring forth a consciousness of purely spiritual processes and beings. [emphasis C. intellectual and cognitional activities.” * * * And a few sentences later Rudolf Steiner elaborates this thought in the following way: We will come more and more to see that a book written in a truly spiritual-scientific way is not like other books. but when we read communica tions of supersensible realities in the right way. Moreover. if he or she wishes. In the first. it is like an instrument that enables one to attain such knowledge through one’s own activity. we must concern ourselves as much with the “how. For a general discussion of the human being from the point of view of anthroposophical spiritual science. He says for example in a lecture which he himself wished to have published: Scientific literature contains certain data which one learns as information. we our selves are entering into a stream of spiritual life and being. the structure of which is anchored in our supersensible organization. In this way the intent of the present work is to contribute to the various attempts within the anthropo sophical movement to give every activity relating to the human being a foundation in the spiritual anthropology of that activity. spiritual conscious ness complementary to the waking consciousness of external objects can be prepared and gradually developed. For he is far too apt to conceive the entry into the spiritual world on the analogy of sensory experience. L. it only remains for him to become aware that he has been experiencing in This study shall attempt to answer this double question neither with systematic plans of study.” the way in which we receive and elaborate it. Rather. For this reason Rudolf Steiner undertook to give our civilization the means and the institutions necessary to a meditative schooling through which a second. nor with methodological recipes. nor with determinate learning techniques or anything of the sort. Rudolf Steiner adds: True.
but rather our relation ship to the thought. Wh ile animals are bound to the instrumentaria of their bodies and thus can live only in a specific environment and perceive only a specific part of that world. And all this without there ever arriving sufficient insight into the relationships. as well. and without giving due regard to its consequences. to exchange freely certain tools and instruments for com pletely different ones. in keeping with our goals in each situation. human relationship in our work with the living concepts and ideas of anthroposophical spiritual science as well. This can be made clear by considering the free relationship we are capable of developing toward the world of tools.1916. if not this. if he or she wishes. there is another. inwardly mobile instrumentarium that we ourselves must shape before we can employ it.indications showing ways in which the student can. to partic ipate in shaping the future of humanity. we humans are able. And much that is unhealthy in contemporary culture can be traced back directly or indirectly to this cause. if it is founded upon a spiritual anthropology of the activity of study.. that we have ourselves created. contexts. as the desire to “realize” the thought. this one fragment of experience is so clear we forget that the same event appears different from different points of view. helping us to determine human goals and to find ways to attain them. Then the thought is in danger of working within us as an unconscious drive. This same freedom is possible with regard to concepts and ideas as well. In addition to this one danger to our inner freedom. (1)Liestal. Once they have been worked out. their epistemological justification. etc. machines.” in Occult Science: An Outline (3)See in this regard the lecture of March 6 . 1917 in Building Stones for an Understanding of the Mystery of Golgotha 12 . spoken. A spiritual anthropology of the developing human being must guide the work of the educator. cost what it may. The aim of studying anthroposophy is to attain such an inwardly free.” together with a series of indications showing ways in which the student can. etc. Whoever recognizes the intent of this book will also understand that many of the ideas concerning spiritual anthropology presented in the following pages are elaborated only to the extent that seemed necessary to reach our stated goal. and a spiritual anthropology of the sick and the healthy human being must guide the doctor if pedagogy and medicine are to contribute to an art of social renewal. a vital. Thus in the chapters that follow the reader will find a series of studies relating to the human being as “student. Oct. and.. employ the results of “spiritual anthropology” [Menschenkunde] methodically. Human Life in the Light of Spiritual Science (2)“The Character of Occult Science. The danger arises whenever our thinking becomes so razor-sharp and clear that we grasp an event in terms of a single logical chain of premises and conclusions. and is related to other premises and consequences. Then we no longer “serve” an “idea. would in many cases require many times the space available. or uses this to gain clarity and develop further. concepts and ideas can also be used instrumentally. or. or to speak about it in order to convince others. In this way the intent of the present work is to contribute to the various attempts within the anthropo sophical movement to give every activity relating to the human being a foundation in the spiritual anthropology of that activity. namely that we become “intoxicated” with an idea and thereby become oblivious to its preconditions and conse quences. whoever allows himself to be drawn into this vacuum believes that the one clearly perceived fragment of experi ence represents everything about it that can possibly be experienced. the structuring of individual and group study can tran scend mere “learning techniques” and become a social art. The mental equipment that is given us to help us in mastering life’s tasks is. if he or she wishes. Here again it is not the thought itself that threatens our freedom. etc. otherwise one falls into its bondage. then at least to enjoy the thought itself. but to the spiritual as well.” writes Rudolf Steiner in the Preface to the first edition of his book The Philosophy o f Freedom Self-reflection reveals that we can lose our freedom with regard to an idea in two different ways. actively uniting the two.” but rather it serves us. * * * “One must be able to confront an idea and experience it. in this way we adapt to the varied parts of our environment when cognizing or acting. In the study of spiritual science we counteract these phenomena of “compulsion” and “suction” within the thinking life of the soul by developing a third relationship to our concepts and ideas. instruments.(3) Anyone who studies contemporary culture in this regard finds everywhere these two ways of relating to thoughts. and conditions under which it is thought. Through this initial form of spiritual activity we make it possible to come into the right relationship not only to the physical world. One is when our relationship to the idea becomes imbued with a subtle or a strong experience of intoxica tion. or put into action. in the same way.. W ile in the former example we were faced with thought h as a compulsion [Gedankendrang] that destroys freedom. 16. We purchase the clarity of the one experience at the expense of blindness to all others. however. here we confront thought as a vacuum [Gedankensog].
too. achieve “charac ter. acquiring strength. You’ll never go wrong and you’ll be in good company—we have a list of five names. some of these themes became the banner cries of various groups. the first and the last—as prelude and finale— form a frame. OPEN TO THE WORLD THE SENTIENT SOUL ASPECT Each of the chapters differs in content and quality. we repeat here the first part of the book’s “map. It seeks to unite an understanding of both worlds. We are never finished learning. in the ’60s when the youth culture blossomed. Either we work on it ourselves or life will teach us the hard way. And without stability and firm mastery in the realms of perception and feeling (sentience). The remaining nine expound the path from each of the aspects of the ninefold human being. (For orientation.) What is so unique about this chapter? Why such broad appeal? There are several answers.” if it is to be the basic instrument for further progress on the path. all intellectual striv ings would lose their life and substance. for this portion of the soul is the vehicle for the creative spirit within the earthly sphere. (This was presented in the opening article of this series.) Thus the fifth chapter describes the demands the student must fulfill in the realm of his sentient soul. Another aspect. spreading their ideals to large segments of society. Americans are often not yet awake to philo sophical problems—as perhaps Europeans are—since they are more concerned with social issues and human relationships. The modern path to the spirit is in no way weltfremd (alienated from life). you couldn’t find a more ideal text. Perhaps we can summarize the achievements to be gained so far with the admonition: Be prepared! (or expect disappointment). how two decades ago. Boy scouts know. Sentient-soul idealism can deeply stir one’s sense of awe. But there is more: although only persons with searching questions will come to anthro posophy. it’s their motto. 13 . each time a happy choice. as one who works with this text will discover. The emphasis here is on soul-life stability. It is striking how the themes of this fifth chapter appeal to the idealism of young people. from 21 . for an initial study with a new group. Likewise. The chapter is self-contained. The writing is compact—just a few pages—but lyrical in style with an almost musical quality. The sentient soul must become firm in itself. If you happen to be over 28.28. who did this in the auditorium in Spring Valley (there must be others whom we did not happen to hear). perhaps the most important: the text is so deceptively simple that it reaches all levels of understanding—the beginner and the most advanced student—because there are here layers of thoughts and meanings.”) 1 Prelude Interview Reverence for Truth Ideas & I deals In the course of the human life. Striking too.How to Read a Book: A Study of Rudolf Steiner’s Knowledge of the Higher Worlds by GEORGE O’NEIL and GISELA O’NEIL PART VI CHAPTER FIVE: CONDITIONS If you are ever called upon to give an anthropo sophical lecture and are in urgent need of a theme: recreate for your audience the content of this chapter. of adventure in the world of the senses. opening the gateway to the wonders of the world. don’t look down your nose). no impos ing list of exercises (in contrast to the preceding and following chapters). unfolds in the twenties. polishing all those soul-windows to the world. and it speaks to the heart. And. This chapter speaks squarely to this need. no background is needed to appreciate it. Of the eleven. all prominent lecturers. the soul of sentience. There is no esoteric or unfamiliar terminology or intellectual difficulty. The development is straight forward through the seven main themes. (We have used it several times. The task stays with us through life. don’t assume that you might be beyond these concerns (in other words.
Florin Lowndes drew the overview chart. . if you follow what I have tried to indicate in my various books on spiritual science. Each of these seven conditions (paragraphs four through ten) describes what may be seen as a cure for a current crisis-situation in society. To help the reader achieve an overview. sculp turally as a human being works within himself with thinking. as Anschauung. For the Christ Impulse stands in the direct line of formative thinking. Worthy of being inscribed indelibly in the soul by meditative effort. There exists a formative (gestaltende) way of thinking that has been developed with the especial purpose of leading to the supersensible worlds. and formulates the goal: a unified. 1919. For this formative thinking has a quite definite quality. to harmony. it can become the basis for conversation with the Higher Self and the Angelos. . will bring us a touch closer to that goal—in the realm of thinking. of course. or formative thinking) and contrasts it with the ordinary thinking we all tend to use: The second way of thinking is a totally different process. rounded totalities. Steiner’s beautiful text was reduced here (in the neighboring chart) to a series of maxims. Together: the seven great tones of sevenfold man resound—a living thought organism. . to the Being of man. It presumes that miracle of inner balance. This is shape-producing. higher cognition. . They never think step by step. used too in all the books I have tried to give to spiritual science—this thinking is closely bound up with the human being. has to wrestle with the content. 1. the poise needed for the first successful steps on the path to higher knowledge. . . but the way of seeing the whole world and of coordinating that knowledge. Only the beings connected with the normal evolution of mankind can work creatively. love. This is something essential for our time. . where such a path is marked out. color. I could also say Goethean thinking—represented. and reality of thoughts and feelings. And the seventh condition includes the earlier six. It is a shapeforming manner of thinking. . a closing set (four paragraphs) on the moral implications. through grati tude. The beginner. through life-sensitivity. Knowledge of the Higher Worlds. It was given thus in a form able to evoke the magical power of coming alive in the soul of the student: as totality. thinking that allows for metamorphosis. for instance. shaping. They see their cosmic thoughts—all at once! Humans some day will become angelic. of living into the develop ment and totality of a chapter idea. The sequence of the seven “conditions” proceeds from Outer to Inner: ascending from bodily health. Rudolf Steiner describes his style of gestal tendes Denken (form-producing. between these unfold the guiding seven “conditions” for cultiva tion of soul health and vigor. Meanwhile. it gives separate pictures. 14 . . we miss half the message. . You can never go astray on a wrong path if through spiritual science you engage in formative think ing. it gives contours. . but for work in study groups and for those wishing to get beyond the beginner’s phase. To be observed: there is an opening set of three paragraphs on the teacher/pupil relation. If you exercise creative. in the shaping of our pillars and capitals [of the First Goethe anum]. Each “condition” could well be expanded into a separate article. sculpturing. Then in polar descent: from steadfastness of will and creative sacrifice. formative thinking (gestaltendes Denken). concern with the “how” becomes as important as the “what” In the lecture of Jan. and through contours. harmonized soul life will establish the inner quiet. the practice of Idea -Anschauung. If you look more closely. recently published in English for the first time (in How Can M ankind Find the Christ Again?). This difference of the “how” (the mode of thinking) must be brought out just as emphatically as the difference of the “what” (the content of subject matter). . a completely other way of thinking. the entire mode of thought presentation. every idea in it is based on this formative thinking. Throughout the entire presentation in the printed books you will be able to see that it has none of the dismembering character that you find in modern science. If you take the book. Angels never make mistakes. is a different one. you will realize that the difference does not lie so much in the content that is imparted—this can be judged from various other viewpoints. The conscientious reader will turn to the original and verify each one for himself.RUDOLF STEINER S ST YL E OF WRITING THE OVERVIEW: DYNAM ICS OF THE UNFOLDING IDEA Unless we penetrate beyond the content to the style of each chapter. you will find that every thought.
C h a p te r V CONDITIONS FOR SOUL STABILITY BASIS FOR ALL PROGRESS ON THE PATH Paragraphs * Theme * Organism The R e a l Self found Within Outer 7 n Thoughts &Feelings e r I P o t e n t Forces Be Strong! Soul S tren g th s C u l t iv a t e them! S t e a d f a s t the Will! Love the Doing . t r a n s f o r m do not de s tr o y No coercion W o r k & Dedication make for Progress Teacher advises Pupil Initiates Learn to learn! Listen w/o reaction Be Prepared! The P a th is Adventure-some Preparation ends (Next: Results) .N success ot Sacrifice is Giving Be thankful! Appreciation awakens Love Harmony -the Goal! No extremes Inner Poise! Interlinked O ne with World Be s e n s i t i v e ! Life F o r c e s We are re s p o n s ib le ! Health first Body & Mind Take care! The Whole Man H o ld the balance! Persistent efforts expected Left f r e e - Inner Spirit Shapes its outer Form Love of Man widens to love of Existence Build.
The “Role of East and West in History” has slowly led to the separation of religion. Rudolf Steiner’s evening lectures brought each day’s theme to its culmination. Anthroposophic Press. contains a poignant imagina tion: the raised crucifix. Devaluation of currency permitted visitors to live in luxury. On occasion Steiner went so far as to say that learning to feel the seasons of the year in all their significance was one way to prepare for seeing the etheric Christ (so Adam Bittleston reported in the 1960 Golden Blade. 188 pages. This cycle would be a good choice. artistic themes and religious questions. Anthroposophy and the Human Gemuet (recently published under the title Michaelmas and the Soul Forces of Man).” forms the central part of what we might call a trilogy of festival cycles. their capacity for thinking. symbolically stands between the Eastern Buddhistic view of life and the Western ideal of resurrection through willful human activity. the three spheres working together. Vienna was specially suited. still a beautiful and delightful city. Center and West. as well as turning their inner gaze to comprehend the East. Calif. pointing clearly to a three fold world view. and science. this festival trilogy and the Soul Calendar (given eleven years earlier) are revelations of this path. June 1-5 and June 7-11. and presents an overview of the Waldorf impulse. from America to the west and as far away as Japan to the east.” In “Individual and Society” he speaks about the question of freedom and its relation to intellectuality.95 & $14. Our failure to comprehend the true role of human labor and integrate it into the social order is “The Problem (Asia-Europe). bearing the body of the Redeemer. weeding out the old. Introduction by Owen Barfield. Rudolf Steiner hoped that the Congress would establish a spiritual foundation from which ascending forces might counter the forces of destruction. here. “Anthroposophy and the Sciences. Together. A Pentecostal flame arose in the midst of this chaos during the twelve-day “West-East Congress” of the anthroposophical movement. The Easter cycle then takes up the impulse. $8. second printing 1983. his scope was more universal. Once the sparkling center of culture and art in Central Europe. The reader will recognize that these lectures are not easy. remarked on the thundering ovations greeting Rudolf Steiner as he entered and left the hall. given on Pentecost. point toward modern dilemmas of knowledge and suggest some surprising solutions. March 31 . Dornach. The fourth lecture. He addressed their readiness for knowledge. for testing themselves. and the inner self as world “Cosmic Memory. which should lead from conscious participation in the cycle of the year to conscious communion with the divine.) This Easter cycle. subtitled “The Four Great Festival Seasons of the Year.95 In June of 1922 Rudolf Steiner returned to his beloved Vienna. Confusion. Rev. Steiner reportedly opted for one. Translated by Barbara Betteridge and Frances E. describing what is needed for men once more to become “festival-creating. postwar Vienna had been plunged into an atmosphere of gloom and despair. The path “From Monolithic to Threefold Unity” requires recognition of the role of Liberty in spiritual life. In "The Individual Spirit and the Social Structure” we see how history is now deployed in geographic space. beginning with the Holy Nights of 1922-23 (The Spiritual Communion of Mankind) and concluding with the cycle of Michaelmas 1923. He points out that Steiner proposed a new world view that went beyond his earlier Threefold Social Order. He spoke to approximately 2000 p eo p lemany of them standing in the packed hall. which must now find an inner spiritual unity in the souls of men for trust to develop between East and West. from the impulses given in Vienna.” Following a performance of Bruckner’s Mass in F Minor as requested by Rudolf Steiner. Each day lectures and discussions were shared on scientific topics. compares human life-cycles to history.” especially to establish a Michael festival in such a way as to assure that ascending forces shall prevail in evolution. while threadbare Austrians could scarcely afford basic necessities.” Our “Prospects of Its Solution (Europe-America)” involve taking hold of the unconscious.) THE CYCLE OF THE YEAR AS BREATHING-PROCESS OF THE EARTH by Rudolf Steiner. and for acting out of insight. he resumed lecturing on June 7-11 on the theme “Anthroposophy and Sociology. art. and new boundaries defined East. These lectures bear powerful forces for realizing a threefold world unity.” the first five lectures of June 1-5. Limits of knowledge of outer world and inner self. can be extended by supersensible cognition to reveal a paradoxical truth: the world is seen as inner self. which seeks to be its soul and spirit. Mutual understanding was sought among companions from across the earth at a time when international understanding was at its lowest level. Equality in legal and political life. $7. Stegmann and many others have turned their destinies toward planting and nurturing the seeds of anthroposophy in the West. both geographically and through its people.00 (cloth) When a Member asked Rudolf Steiner whether it was better to read fifty cycles once or one cycle fifty times. where he had spent his student days. “Psychology” must be advanced into meditative experi ence leading to the eternal in human nature. Anthroposophic Press.April 8 . 1922. 1923. 88 pages. Five lectures. Ten lectures in Vienna. 1984. Carl Stegmann. Dawson. 16 . “Natural Science” must be developed into spiritual science. performances of classical music and eurythmy highlighted the artistic presen tations. —Brian Gray (Fair Oaks. who was present as a young man at these lectures. they present spiritual insight into major problems and lead toward a new world view. The promise of America is spoken of in these lectures as never before. Individuals attended from various parts of Europe.PUBLICATIONS THE TENSION BETWEEN EAST AND WEST by Rudolf Steiner. In the Holy Nights lectures Rudolf Steiner mentioned for the first time the importance of celebrating the festival of Michaelmas in our age. so essential for our capacity to love and to develop a reliable memory. anxiety and fear prevailed. youthful forces of will. and Fraternity in economic endeavors. to create a spiritual bridge between East and West.
the celebrating of the four festivals of the seasons in the ancient Mysteries. the continuous metamorphosis from substance to spirit. like a great cross: St. It would be hard to read it without sensing what Guenther Wachsmuth. Steiner speaks of Easter and Michaelmas as “holding the balance” between the summer mysteries of the heights and the winter mysteries of the depths. “Today the time is come. 205 pages. but naturally everything was changed when the great Event of Golgotha entered in. one frees the nerve forces from the blood. the drying and shriveling of the plant world in nature. in permeating his will with spirituality. from spirit back to substance. and the sympathetic nervous system. Physiology. differ entiating the brain (thinking) from the spinal cord (action). however. in which the end meets the beginning. Steiner penetrates further. Beginning with the essential duality in human experience— the outer world and inner life—Steiner guides us through a series of pictures of dualities within the human organism. Steiner suggests that the inner life of the organs is actually the transformed outer world of the cosmos. But he would do well to heed Steiner’s warning: “Echoes of the [old] festivals have persisted. The mood of these lectures. Just when we may think. a metamorphosed spinal cord. that it will be impossible to understand fully what is offered in the early lectures without what is given in the final lectures: a complete circle of thought is formed. Though it is physically protected from the outer world. it is through the nervesense system that we make our most immediate encounters with what is outside us. to be akin to the yellowing leaves. is one of tremendous reverence. The following day Rudolf Steiner sounded the call for a renewal of the Easter festival. which is more concerned with dream life. “It is not without reason that I myself have only reached the point where I can speak upon this theme as the result of mature reflection covering a long period of time. The blood in its constant movement faces both the world outside us and the world within. In these lectures Steiner offered potent seed-forces for an exploration of physi ology. then. the gleaming up of the idea in the human soul. to feel the kinship of man’s spiritual “beingness” with nature’s spiritual “beingness”—this can give man that impulse which strengthens his will. in the closing pair of lectures. 1911). devoted to developing the impulse of the Michaelic will. also in relation to the Soul Calendar. however. thus piercing the 17 . into the microcosm. March 20-28. In the central passage of the cycle we read: To feel the becoming of the thought in one’s self. and the rest of the organ systems. The crossing-point of the lemniscate can be seen as indicating the time just before Easter and just after Michaelmas. Man’s soul participates in this process. which conveys outer impressions to the blood.” and the reason to which he refers is the need to cultivate this reverence before the being of man as a revelation of spirit. revealing countless facets of this relationship of what is inside to what is outside. Michaelmas to Easter. In so doing. echoing and expanding the content of the other two cycles in the trilogy. Steiner says at the beginning of this cycle that. laying down the foundations of the study of human life processes. and finally the outer portion of the brain. that we have outer and inner fixed in their “proper” places. with the heart-blood system introduced as the mediator between outer and inner.95 For those who have been studying this book for years from contraband. who experienced the cycle first hand. The central lecture. “when the Easter thought must again awaken as a living thought. Calif. London. connected with St. Steiner describes the blood moving through us as a tablet on which are inscribed on one side the sense impressions from the outer world and on the other side the inner vital life mediated by the organs of nutrition. In astounding pictures taken from the Akashic record Rudolf Steiner describes. From this polarity. thus loosening oneself from the ordinary ego and piercing the veil over the sense world. Having pictured this primary duality. The living Earth-soul which is held within the Earth in winter is breathed out into the cosmos from spring to summer. once the reader gives himself up to its dreamy repetitiveness. A further duality is introduced between the brain. This mood of reverence is conveyed not only in the rich content of this cycle but in its meditative unfolding.In Steiners picture of “the festival year” the four seasonal festivals form polarities. which evokes the essential nature of life processes perhaps more powerfully than the content itself. Many students have found the drawing of the lemniscate with which Steiner closed the first lecture an endlessly rewarding subject for meditation. protected from the outer world within their bony sheath. what flows between organ systems. which mediates waking consciousness. provides a delightful passage. Steiner himself says. the reprint of this crucial cycle of lectures is a most welcome event. from the inner portion. unlike anatomy. John’s polar to Christmas.” This living thought can then give birth to a Michael thought which alone can provide the inspiration for renewal of the social life. while the organs more exposed physically to the outside maintain a much more inward existence. reprinted 1983.) AN OCCULT PHYSIOLOGY by Rudolf Steiner (eight lectures given in Prague. The first picture presents the contrast between the brain and spinal cord. stands as one of the greatest Michaelmas lectures in the literature. in the whole human organism of man. and beyond these the forces of Christ with Michael at his right hand. seeking through mysticism to bind the sympathetic nervous system to the blood. The origin of human singing from bird song. Rudolf Steiner Press. which Steiner describes as keeping the inner vital activities from reaching consciousness. bearing with it certain nature elemen ta l. John’s. meant when he wrote of “these sacred hours which carried the inauguration of the spiritual cult of the festival times at the Goetheanum to a new stage of development.” he proclaimed. as they approach the deepest mysteries of the human being in his relationship to the cosmos.” —Barbara Betteridge (Santa Paula. Upon this cruciform structure the year lives and breathes in a kind of lemniscate. early in the cycle. And through the nerve-sense system. dog-eared Xerox copies. just as the ego stands poised between earthly life and supersensible life. and the quest within. outer impressions enter inner life via the soul activities. $9. through the development of Imagination. Steiner gives remarkable insight into two potential paths of spiritual development: the quest into the macrocosm in which. concerns itself with what is in movement in the human organism.” It is in all a stirring book. the withering foliage. the human being becomes an associate of the Michael activity on earth. that impulse which points man to the permeation o f his will with spirituality. then breathed in again from fall to winter. The essential duality of nerve-sense system and inner organs is then developed further. re-enlivening it and allowing deeper reflection to peel away layer upon layer of common illusions.
lung/nerve. most of these works show the behavior of animals through the neo-Darwinian lens. The bony system’s fixity of form and impermeability to outer influence are con trasted with the blood’s determinable substance which is sen sitive to every stirring within. excretion/ absorption. yet. sponges. As Steiner indicates. heart/kidney. —Alice Wulsin (Spring Valley.” Zoology and animal behavior (ethology) are the themes in this third book of the four-volume Goetheanistische Natur wissenschaft series. “astral” excretion of the skin. the warmth activity of individual willing is associated with a cosmic warmth of the future that can imbue the human ego. Here Steiner contrasts a physical breathing process with a spiritualized breathing process. Steiner brings all the systems into mobility in very specific descriptions of activities undertaken by all the organ systems in harmony. Science is a conversation between the observer of living nature (biologist) and nature. provides a support for the whole ego organization of this lifetime. Volume 3. A further unfolding of these dualities appears in the contrast between the outer world as it is absorbed directly and physically in the lungs and the direct but non-physical absorption of the outer world via the sense impressions and the soul activity involved in percep tion. related to the nerve-sense system. Half of the articles in this collection appear in the biblio graphy of Wolfgang Schad’s Man and Mammals.” In one reaction to such interpretations. death/life. Having woven together an image of the entire human being through unfolding this sequence of dualities. this is not I. Further dualities are explored in later lectures: the lymph system in relation to the blood system. brain/spinal cord. nerve/organs. even more important. convergent evolution in skeletons of different animal groups. keep out”(males or “I’m here. display patterns in birds.) 18 . changing. “I’m here. the influence of light on living forms. while the blood. withdrawn from the ego’s influence. surrounded and penetrated by the threads of truly living thoughts. formed from past incarnations and now deadened. with compassion that will transform the earth.) GOETHEANISTISCHE NATURWISSENSCHAFT. Calif. please come into my territory” (females). he demands a similar mobility in our own thinking. and gall bladder—in which outer e substance is completely transformed before meeting the blood— with the direct penetration of the outer world into the human being via the oxygen which the blood absorbs. challenge. Steiner then shifts to another facet of the human duality. untransformed. the bony system in relation first to the skin and then to the blood. in the lungs. and the harmony between them is brought about by the activity of the kidney system. The topics are: bird migration. neither can we see them when we dissect a liver or kidney on a laboratory table. forms of mollusks. Zoologie. The essays in this collection take a closer look at the “something else” we feel when we carefully watch the lives and forms of animals. A powerful example is Steiner’s exploration of the activity of excretion at different levels: physical excretion in the differ entiating of nutritive substances. a particular organ system is merely a physical reflection of supersensible force systems which then guide the deposit of substances.Y. are collected into best selling books for the general reading public. soul. The bony system. best-selling author and “biology watcher” Lewis Thomas remarks that he cannot listen to the thrush outside his window singing its complex song. Thomas Goebel (1). May these articles provide ground for dialogue. and compress it into a picture of a bird saying. Verlag Freies Geistesleben. again mediated by the blood. a challenge to the Darwinian interpretation of mimicry in butterflies. reflected in the deposit of bone. conscious/unconscious. 1984. blood/nerve. is the instrument of the ego’s present activity. without which we would be unable to grasp the shifting relationships that unfold breathtakingly before us: man/ cosmos. Steiner’s occult physiology is truly a hidden one: when we look at the living human being. fresh water clams. bone/skin. we see none of these mysterious activities that are constantly at play in the organism.veil within. alive in the fullest sense. quahogs. N. —Kenneth Melia (Orangevale. Friedrich Kipp (5). A collision of these two forces in the blood takes place at the heart. the language of insect forms. mites. blood/organs. Here one can find some of the seminal insights which were incorporated into Schad’s book. which disposes of excesses emerging from one pole or the other. The array of such books and the many television programs on animals and animal behavior show that many people are interested in the animal world. but also resulting in a dangerous immersion into the ego. After studying these lectures one feels as if woven into the formative stages of a crystal. Irish elks. contrasting the transformation of nutritive substance. However. inner/outer. carried by the blood. but it is also a conversation between biologists and biology watchers. becoming aware of himself from within and without through the resistance and discerning involved in the activity of excretion: this is I. criticism and insight. The interplay of bodily. this is without. and “ego” excretion in the blood’s constant flowing. and spiritual forces as they manifest themselves in relationship to the four members of man and to the three soul faculties leads to the tremendous complex ity that we encounter when trying to penetrate outer appear ances. if not through the lens of sociobiology or “selfish genes. lung/spleen. and questions on the validity of natural selection and the Darwinian interpretation of survival of species. and Wolfgang Schad (1). etc. bone/blood. Only through attaining the same mobility in thinking that is active in the force systems behind the physical deposits of the organs can we hope to apprehend the true nature of human physiology. Steiner offers such a fluid mobility of thinking in this cycle: he presents the results of his own cognition. These larger systems are then associated with much more delicate physiological proc esses connected with the soul’s activities: the salt-formation of the thought-process in the individual is associated with the cosmic thought-process of the past. teeth patterns in mammals. edited by Wolfgang Schad. DM 32. Thomas’ feeling is that there is a special “something else” in a thrush song which can only be interpreted as an expression of “thrushness. “etheric” excretion in the secretion of glands. which is the best-known detailed work on Goethean biology available to readers in English-speaking countries.We live in a time in which Stephen Jay Gould’s entertaining essays on such obscure topics as gall midges. particu larly by the spl en. and differentiation of substances. The collection contains 12 articles by the following authors: Andreas Suchantke (5). Through all these forms of excretion the human being achieves con sciousness. liver. this is within.
Ill. and work destructively through such weather phenomena as hail. to live into this under standing and to nourish it in practice. St. and “feel ourselves a bridge between them. and the subject is presented as pecisely that. in fact. and willing must all enter into the preparing and giving of the lecture. 1982. October 11-16. sheds light on impor tant aspects of Druid cosmology. the composition of the lecture. Van Goudoever shows how working with the verses of the calendar can open up the possibility for the new Christ experience: “The appearance of Christ in an etheric body and the imaginative vision of the soul seeing itself as Madonna is the destiny of mankind and has worldwide significance. The text includes Giselher Weber’s English rendering of Rudolf Steiner’s verses of the Calendar. The course is always about the art of lecturing. with warmth of heart and wisdom of soul. Unlike modern astronomy. now emerging in humanity: “a heightened state of waking. Nor. and the herbal medi cines were to reconcile the ravaging weather giants with the gods. both of which offer important guidelines if anthroposophists are “to speak” meaningfully in today’s world.1923 and Dornach Sept. Agricultural practices were conducted in absolute rhythm with stellar influences. the task of joining thought with experience. and thought.) wisdom of the stars received as inspiration. the appropriate forms of delivery for different subjects. van Goudoever. know of the future. a boon to all who labor to find “right” translations. He knew well the elemental beings that work beneficially in plants. One can readily agree with J.” When we have understood the past. Four lectures in Stuttgart. Phillip Nusbaum in his Foreword: “We feel this small volume would justify its publication for the English-speaking world even on the merits of the verses alone. D. and the death-like intrusion of the intellect was necessary. George Publications. which seems remote from the Earth itself. can not experience the Golgotha Event. THE PRESENT AND THE FUTURE THE SUN-INITIATION OF THE DRUID PRIEST AND HIS MOON SCIENCE by Rudolf Steiner. this nature culture met its demise when the forces of the intellect entered with the writing of the Runes. Gradually. while holding fast to the anti-gravitational forces of the Moon. Because—foremost and throughout. biting cold or searing heat. For anyone deeply concerned with the difficult and urgent task of relating anthroposophy to the present human situation. Sept. The Druid priest was concerned with retaining the purity in nature. In the Michaelic culture now approaching. Rudolf Steiner characterizes the Druid sensitivity for measuring and interpreting the Cosmos as one quite different from our modern telescopic astronomy. $5. Mercury Press. Nevertheless. The Druid cosmology of the past contains the seeds of the new will-wisdom of the future. although Steiner identifies Druid remnants in the atavistic capacities of such men as Jacob Boehme. the harmonious connection was broken and the Druid priesthood sank into decadence. D. Translated by Giselher Weber. which contribute to the evolution of human consciousness. it would be easy to overlook their wider importance. the cosmic Sun-wisdom of the Druids was a profound nature-knowledge that produced a superior agricul ture and plant medicine. Steiner refers to the Penmaenmawr visit as “a very important event in the history of the anthroposophical movement. —Magda Lissau (Chicago. 1984. but rather the new state of consciousness. feeling.1923. be read on at least two interrelated levels. As intellectual day consciousness replaced former dreamlike states. England. beginning anew each year at Easter. The Druids are described as possessing. The living spirit in nature was perceived imaginatively.” We learn to appreciate the Calendar of the Soul as a yearly path of transformation with the birth of the spirit child in the womb of the soul as a goal. describes the yearly journey of the human soul with way stations along a fourfold path. It is the Deed of Golgotha that makes possible a new moral world order. Dornach.” can we begin to acquire the new faculties. and with a richness of insight and illustration— these lectures deal with the art of lecturing itself. but he also saw these same beings grow to gigantic size. through clairvoyant discernment of the shadows cast by these stones. but prepared by the ancient Druid priest. 82 pages. 1984. replacing the natural one. But these lectures can. 50 pages. In fact. spiritual vision of nature was lost. Paracelsus or Swedenborg. is capable of raising us to different levels of soul experience. as one more conscientious effort to incarnate them into our life in this language. $6.95 In this short summary of lectures H. an art. a new relationship with the elemental world must be forged to heal the Earth—now from the vantage point of a heightened will-awareness. could there be. the place of humor. discussion. There is here no kit bag of ready-made techniques to produce the instant lecturer. Six lectures.A CONTEMPLATIONABOUT RUDOLF STEINER S CALENDAR OF THE SOUL by H. “a kind of uncon scious memory of Sun and Moon elements existing in the Earth before the Sun and Moon were separated from it.) MAN IN THE PAST. The abstract intellect.00 This lecture series. Rudolf Steiner makes clear. The monuments of the Druid priest— cromlechs and stone -the circles—were instruments by which the Cosmos itself could be read. Rudolf Steiner Press. van Goudoever. delivered shortly after Rudolf Steiner returned from Penmaenmawr. which merely calculates and transfers an earthly understanding to the larger universe. 1921. —Patricia Kaminski (Nevada City. A natural world order could never have granted true freedom to humanity. the use and kinds of notes 19 . Calif. fierce winds. Working with the Calendar may also be expressed as the practice of awakening the Christ consciousness within oneself. What is crucial is to understand that which must go into lecturing—in pr parae tion and presentation—and.” in bringing deeper recogni tion of certain soul forces in ancient humanity. above all. this is an important set of lectures—one that will repay careful reading. however.” Initiation rituals guided the Druid priest into the depths of the Earth. 118 pages. and the THE ART OF LECTURING by Rudolf Steiner. 1416.” This study will surely prove invaluable to all who seek a way to connect themselves with one of Rudolf Steiner’s most elusive yet also most centrally vital creative gifts to humanity. concerned with the human will as it acts on the nervous system. 19. This path. What such careful preparation and presentation entail is developed by Rudolf Steiner with detailed discussion of such wide-ranging considera tions as the different and appropriate ways in which thinking.
to go with the written report but meant for the child himself. 20 . nevertheless. This was followed by personal talks (at various places) that covered whatever the young Mu eller was able to ask and comprehend. Waldorf teachers go through similar phases. Translated by Jesse Darrell. anthroposophists must strive for good speaking.” He speaks directly to the needs and self-understanding of this audience. with practical suggestions.” (p. which connects effectively and meaning fully with the tasks of life. 118) For all who wish to find a deeper relationship in anthroposophy for them selves.) Quite a task! It concerns not just a suitable poem but one specifically written to be recited by the child regularly in class during the following year. reaching from the general to the very concrete. On principle. (The practical exercises for speech development are in German and. Steiner attempts to show some of the points of contact between anthroposophy and the proletariat (there will be a few surprises here. they are essential. which is to be taken up and transformed. —Douglas Sloan (New York City) HEALING FORCES IN THE WORD AND ITS RHYTHMS by Heinz Mu eller. under cover of practicing esoteric knowledge. the prin ciples involved are important. in this regard. Steiner gives an excellent illustration of what is involved. that the “threefold social order” as he first presented it needs to be re-worked thoroughly in a completely different form for England and America. He says to his listeners in 1921. indeed. Here.) Steiner relates anthroposophical lecturing to other forms of public speaking in past and present. “Every sentence. There is no room here for any kind of “anthroposophical fundamentalism” which would seek to preserve unaltered some given formulation of anthroposophy. “that is possible in a certain connection is today impossible in another connection. Rudolf Steiner Schools Fellowship Publications (distr. Just as he did with pragmatism. namely. And there was more early help: a daily six-week speech course given by Steiner to a small group—Mu eller among them—in Steiner’s private study in Dornach. Taking on a class for eight years—the first time around is surely an apprentice situation. and interest in world events on a broader scale! Let us not isolate ourselves from the world. One implication seems to be that a strong antidote to any tendencies of turning anthroposophy itself into mere ideology is a vital interest in what is happening in the world.when these are needed. “Cultivate speech in yourself and your children with the greatest care. These lectures would repay some thoughtful reading and discussion by all who are not satisfied with our efforts so far to bring anthroposophy into genuine engagement with our most pressing modern problems and dominant ways of thinking. circumstance. He is speaking in 1921 to a small group of Swiss who will be engaged in lecturing on “the threefold social order. in speaking and listening. and stressed repeat edly. $8. and conscousness of the people involved. since far and away the most of what a teacher gives his children comes to them on the wings of speech”—Rudolf Steiner’s personal advice became Mu ellers central task. crucial to all anthroposophical lecturing. Rudolf Steiner urges anthroposophists to be aware of and interested in the events of the times. And for those who would lecture. True masters. a characterizing style. is his oft-repeated urging that anthroposophy never be allowed to become a sect in which. One encounters increasingly today the question. and concludes that beyond the older traditions of “beautiful” speaking and “correct” speaking. Steiner observes that the indifference of the bourgeois middleclasses in the late nineteenth and early twentieth centuries to what was really going on in the world actually turned the spiritual life into ideology. are rare: those who create and speak out of their own insight. hence. not get entangled in narrow interests. and inner-life of consciousness and concepts. The first has already been mentioned. therefore. 101 pages. lifesituation. anthroposophy rightly grasped will itself evoke this deeper interest and understanding. opening up for it the meaning of the threefold social order.32). for understanding does not mean naive adoption nor categorical rejection of the other’s position. for some readers) and the middle-class bourgeosie—points of contact which then have to be trans formed. as elsewhere. Rudolf Steiner takes up. and challenge. George Book Service) 1983. he says. after 42 years of Waldorf teaching. by St. in the utilitarianism of modern humanism and pragmatism. To be sure. but it requires those “who strive for a genuine knowledge of the times. “a verse that can show the individual child the direction in which he should strive” (Rudolf Steiner. that while anthroposophists are often quick to show how they differ from other movements. three principles or considerations emerge that offer some real help. courage. Mu eller pub lished in a small book the mature fruit of his lifework. these deceptively simple lectures have much worth pondering. who reach the moral will of individual children. knowledge and skill. however. Such a Master—with capital M to be sure—was Heinz Mu eller. Can speaking and living out of anthropo sophy in our time require less attention to this task of continually renewed understanding and interpretation? Finally.” For the uninitiated: this is a short poem to be created yearly by the classteacher for each child. Another important consideration is Steiner’s insistence that the way to present anthroposophy must be continually re thought in connection with the time. do they have no common ground with others that would make genuine engagement and dialogue possible—and necessary? Rudolf Steiner would seem to suggest that this is a good question.” (p. the improvement of speech.95 A craftsman of old had to pass through learning stages of apprentice and journeyman to become eventually a master in his field. and so forth. not merely repeating what others have said and achieved—masters who educate and heal. ideological.“ (p. In 1967. place. of limited use to English-speaking readers. I suspect. and left the proletariat no alternative but to regard all spiritual talk as. And because lecturing involves the whole person. one takes refuge from the world. Rudolf Steiner’s insist ence on the need to understand the listener.” says i Steiner. This is the element of truth. And this important principle points to another level on which this course of lectures can be read. but be interested in everything that goes on all over the world. having greater certainty. and helping these future lecturers grasp those points which meet the needs and thinking of the proletariat and middle-class audiences they in turn will be addressing. and for our times. The “experienced” teacher could be likened to the journeyman. insight. Even in public school education we speak now of “master teachers” who are to guide others. with others. is the need to understand from the inside the mind and heart and circumstances of the listener—his background. For example. To this reviewer at least. centered on the “report verse. and one that we would do well to wrestle with. 114) Steiner says: “What we need above all is energy. for example.
or will.Y. N. In 1981. “A New Vocation: Eurythmy” and “Counseling & Priesthood” show how healing forces can flow into the social life through a new approach to human work. Waldorf schools subscribing. Dan Dorr as advertising manager and Diane Schmitt as circulation manager. The journal was clearly intended to be timeless and indeed the contents of the very first issue are as interesting and as relevant today as ever. about twenty liaison editors in different schools. London. A lecture by Rudolf Steiner. Banker.) with the encouragement of Ruth Pusch. Eileen Hutchins and I were co-editors and we tried to make the journal representative of the whole Englishspeaking world. In the Winter 1983 issue. and on weaknesses of thought. The two articles. 48 pages. the journal had no color. can be appreciated if taken somewhat like meditations. “A Cook’s Delight” shows the significance of the housewife’s task in providing nourishing food for her family.” “A Doctor’s Approach. Our aim is to have teachers throughout the movement inspiring one another with reports from their classrooms. throws light on both subjects.” the reader is introduced to Japanese poetry.S. feeling. This is followed by nine brief essays on specific vocations and how. This art form. 151 pages. It was founded in the 1930s by Cecil Harwood. and even master in Waldorf education this small book is truly a gift. translated by veteran teacher Jesse Darrell. and a halfpage ad for Education As An Art. That first illustrated issue had a report on the North American Waldorf schools by Francis Edmunds. We were allowed to take on this name as our sub-title by the Association of Waldorf Schools of North America. we should like to be an ambassador.) CHILD AND MAN-EDUCATION AS AN ART edited by Brien Masters & Daniel Bittleston. introducing Waldorf education to parents and students.” and even ‘T he Satisfaction of Computer Programming” all try to view the individual’s contribution to the community.95 This year’s issue deals mainly with two themes. By 1969 Alan had become correspondent for North America. Rudolf Steiner Press. We were solvent.” When I became a fairly frequent contributor. The second looks at Japan’s culture and relationship to the West. and he gives practical sugges tions for improving sloppy speech in individuals or class recitation. Moritake in the fifteenth century made the same observation when he wrote: A fallen flower Flew back to its branch! No. Also. an American colleague. started trying to fill the gap left by the sad demise of Education As An Art.” “Tinker. The first concerns man’s experience of work and unemployment. after all. “I Am A Plumber. but those beings of the unseen world who can seduce the human spirit through magic and fear. I discovered. at first strange to Western ears accustomed to the wealth of words our poets use. and his achieved know-how. “Individuality and Community in Japan” is written in the form of a dialogue between a Japanese and an Englishman and explores the difference between social attitudes in the East and 21 . NY 11793 Child and Man is just about fifty years old today. The “Meaning of Work” concludes with the profound observation that “when we bring devotion to our worldly tasks. —Gisela O’Neil (Spring Valley. $3. Teacher. The section on “Work and Worklessness” brings a number of short articles. I first came across Child and Man in 1965 when taking my first class at Michael House School. —Daniel Bittleston (Larkspur. Waldorf education could. not the Bomb. meter and rhyme. I understood very little but loved the colorful children’s work and the many photographs.” included in this issue. where Alan Howard was teaching and editing. the Swedish Waldorf schools’journal. through looking at what a person accomplishes in the social context. THE GOLDEN BLADE 1984— Work and Worklessness—Japan and the West edited by Adam Bittleston and Daniel T. Alan Howard. Steiner Schools Fellowship. “Elemental Beings and Human Destinies. $9. and also to parents who are spiritually awake to the needs of incarnating souls in their care. it was a butterfly. The North American side includes myself as editor.” “What Is A Research Worker?.Heinz Mu ellers mastery is formidable: his loving knowledge of the individual child’s moral needs. Tailor. journeyman. a position he still holds with a regular. and I raised funds and persuaded the editorial board to let us take over. love is born as a creative force for the continuing good of m a n k in d “Work & Destiny” goes more deeply into how man can understand himself in relation to the work he does. 1823 Beech Street. and vowel-and-consonant emphasis were all transposed into English! To any apprentice.000 with 54 U. He tells of the healing effect different meters have on the temperaments. Calif. Rudolf Steiner once described the butterfly as the plant freed by the whole cosmos. thought-provoking Comment. Wantagh.50 per year (two issues) from Diane Schmitt. even the lowliest work can become a true service to the human community. The circulation immediately doubled to 2. But in 1976. The Waldorf Schools Fund has given us a grant for the August 1985 issue to be sent to a thousand U. A complete collection of all the issues makes a very useful reference library on Waldorf education. For seven years I subscribed to Arne Klingborg’s Par Vag. on Vancouver Waldorf School by Alan Howard. and the real enemy is not Russia nor America. A labor of love and astounding skill: there are 181 sample verses whose thought content and imagery.” “The Actor.200 and contin ued to rise. Such glories were considered totally impossible for us. This educational gem has now become available in English. I moved to California to begin my third voyage through the classteacher years at Marin Waldorf School and. We doubled the price and launched the first issue with the cover and seven pages in full color and sixteen other illustra tions.00 per copy or $4. In “Japan and the West. by a large grant. financed. he describes the effect of different voweland-consonant combinations. no illustrations. “A Dustman Speaks” gives the reader a new awareness of how vital this menial task is to society’s welfare. Now our circulation is over 5. the Haiku. his creative skill. but in none of the early volumes is a date to be found. he wrote: “It is the enslavement of the human spirit that is to be feared. including a photo of Green Meadow School. Jones. Art Osmond. colleges and universities. be described as colorful in contrast to the other varieties.S.
“Japan and the World Economy. —Ruth Mariott (Louisville. mystery. Loevgren. Through introducing the book with a lively description of his own evolution as an author. where the earth surrounds itself with the magnetically caught winds of the sun. when it was very cold.) THE BONE PEDDLARS: SELLING EVOLUTION by William R. 1984. calls him a true initiate. creative. Tenn. but diffused red. described by some as glittering. Here it is possible to mention only the major features of this “tour. including such standbys as “Neanderthal man” and “Peking man. Along the way Fix points to the factors that keep the popular misconcep tions alive: the temptations of fame and fortune. The section ends with “Notes on Japanese Painting” which includes several color reproductions of Japanese paintings and a brief history of this art form.) be hard put to translate this veritable paean and do justice to the exalted. what is yet to come. In the second part of the book (“A Wider Perspective“). but with the whole planetary system. A translator will 22 . ever changing. as Friedrich Benesch in his foreword points out. what is new.” The need for new spiritual impulses in Japan is highlighted in a brief description of the Japanese language and speech. knowledge and enlightenment. who met the poet. around which they blossom. the phenomenon itself has long been taken as one akin to thunder and lightning. we could even hear them: a tinkling. New York. flowing in an absolutely stunning display of colors from the palest reseda-green to the deepest.” provides also a marvelous journey for every nature lover. First and foremost it is a valiant and enlightening attempt to lift the question of the origin of man out of the ruts of the creationists/evolutionist debate. It becomes a secular religion espousing a crass materialistic doctrine. The author has encom passed here with vision. 8 lithographs by the Danish painter Harald Moltke (1871-1960)— themselves highly valued works of art and collector’s items in their time—and a reproduction of a woodcut by explorer Fridtjof Nansen. more spiritual world vision. 337 pages. The individual's identification with a group and with his nation contributes to the economic success of Japan. the national rivalries. various self-explanatory charts and illustrations. titled “Messengers of the Light. They gain more meaning in the light of anthroposophy and a deeper. swaying. There he found that “almost every ancestor of man ever proposed suffers from disqualifying liabilities that are not widely publicized. Eskimos and Lapps. is the first complete work about polar light in German. should it exist in any language. and the all too human reluctance to eat crow. photos by T.Goar (Chattanooga. s —Maria St. it may not be that the dulcet tones of Jerry Falwell and other prime-time preachers are utterly irresistible. He relates how his interest was first piqued by the incautious. He concludes this section by observing that after 120 years of paleoanthropology it is still the anatomical resemblance of apes and men that is the strongest evidence in favor of evolution. This book. These magnificent. swooshing.” In light of this. to discover what’s between them. “Sagan invokes accidents the way others invoke God. harmonious. He proceeds by using the internal inconsistency of the fossil evidence to clear the field of most of the proposed ancestors of man. This is also pointed out in the next article. the resurgence of fundamentalism is not surprising: If millions are ignoring the evidence of geology. for everyone who appreciates rare photo graphs and even rarer art. could possibly equal it. $18. why were so many people reverting to the pre-scientific. to explore what is old. delicate sound. The text itself comprises eight chapters.95 This book is much more than a well-researched critique of paleoanthropology. Verlag Freies Geistesleben. but a true lover of fine books could be satisfied with the work at hand: 22 full-page color photos. greeted like an old and very special friend by those who “remember. William Fix quickly brings the reader to feel comfortable with the whole subject. The Auroras are seen not only in context with the planet. Referring to Carl Sagan he says. promising beauty. 195 pages. literal interpretation of Genesis? Fix then de scribes how in trying to protect its weak points. but that the scientists themselves are driving them away in the first place with their vacuous absurdities. His interest fully aroused. This book. Tenn. “that the presentation of fossil evidence for human evolution has long been and still is more of a market phenome non than a disinterested scientific exercise. Fix tries to lay the basis for a more fruitful discussion of man’s origin POLARLICHT by Harald Falck-Ytter. DM 58.” Fix is not out to scuttle the evolutionary lineage of man on principle—he simply wants to get behind all the outrageous claims made about it. The newest discoveries and exact analytic results of geophysics and astrophysics are amplified. Sometimes. The book’s jacket design is backlighted by polar light curtains in delicate hues of greens and green-gold. Polarlicht is on its way to being translated into English. for anyone who wants to know more about the phenomena of polar lights. It is impossible not to feel deep reverence and be truly awe-inspired when turning the pages.” and furthermore. Why were the scientists being so defensive if the evidence was as overwhelming as they claimed? And on the other side. While serious exploration and studies have only recently been done.” Fix documents his view of the history of paleoanthropology in the first half of the book (entitled “A Tour of the Boneroom”). slowly. dogmatic tone of the responses of the scientific community to the pressures of biblical fundamentalism. science becomes ever more extreme and ultimately discredits itself entirely. great love and scientific accuracy all available information about the Auroras. The polar lights originate in the upper spheres. They invite you to open the covers. Fix. Northern ers call it the Music of the Spheres: the soft touch of angels playing the heavenly harp while the lights oscillate. were for many years the only worthwhile winter show—other than the starry shoals of the Northern skies—for me and my family in the dark nights of Alaska. mysterious curtains of light. dealing—in balanced proportion—with different aspects of the polar lights: mythical. 1983. A concluding third section. The book’s final crowning chapter features interpretations and part rendi tion of the Northern Light Epos by Theodor Daeubler (18761934) to whom the whole book is also dedicated. Benesch.in the West. Fix then plunged into the intricacies of evolutionary theory and paleoanthropology. for example. scientific.” as well as recent additions like “Lucy” (Australopithecus afarensis). No such other.Other than explorers. Macmillan. visionary and apocalyptic language. historic. relatively few people have experienced the Aurora Borealis and/or -Australis.” presents a biographical sketch of Wellesley Tudor Poole and a review of Alan Cottrell’s Goethe’ View of Evil by Owen Barfield.
to say the least.” and titles one of the chapters ‘T he Lawyer’s Whistle”. The book concerns—what we call—the tenth year. he first approaches the theme from the outside. or as Goethe put it. titled ‘T he Second Seven Years. observing the tenth-year change and relating it to home and school. the man who most consistently applied this method. The first occurs around the age of three with the birth of the luciferic memory-self and the child learns to say “I”. and Rudolf Steiner. It is not enough to shift the content of study from physical to spiritual phenomena (as in parapsychology). There are. “there is a deep tide running in the direction of things of the spirit. Fix has yet to realize that it is the hypothetico-deductive method itself that must be superseded in science. since Rudolf Steiner’s indication for introducing in a Waldorf school the second morning verse. It points in a new direction and is itself a significant symptom of this direction. based on Rudolf Steiner’s Menschen kunde works with anthroposophic concepts—e. “The Ninth Year. modern physics and ancient religious literature—introduces two theories of his own. the unfolding of the three systems in man.than is possible in the present public debate in the United States. or that the “head-spirit” is still asleep in the first grader—making the text accessible only to thoroughly prepared readers. and rays. Nor do we seem out of tune with the curriculum . the second. He begins by demonstrating that the Darwinian theory of evolution survives today largely because it is “an object of genuinely religious devotion. He speaks of “that advocate of common sense.Y. When Fix recognizes this method he will also no doubt recognize the significance of Rudolf Steiner. In the theory of psychogenesis. For Waldorf teachers of the younger grades this book should prove a great help. (Rudolf Steiner describes the entrance of these two streams. This regularity is broken by two early incisions when the luciferic and the ahrimanic streams enter. however.Y. It chronicles the self-imposed erosion of evolutionary science and portrays how ripe the situation is for a new direction in these waning years of the century. Fix concludes with the sociological observation that today. It can help teachers to anticipate the tenth-year change.” Ultimately.” he attempts to clarify the physiological and psychological changes by contrasting different age groups. enhancing greatly the feeling of self. N. one may well regard the whole book The Bone Peddlers as a continuation of that earlier “appeal to reason.) DAS NEUNTE JAHR (The Ninth Year) by Hermann Koepke. and limbs) would strike an unprepared reader as quaint.” Fix turns next to the creationists: he points out that the book of Genesis contains two accounts of creation. He draws on Rudolf Steiner’s educational lectures and on other anthroposophic writers. These caveats should not distract from the book’s merit as a valuable study for Waldorf school faculty. perhaps bewildered. some limitations: Koepke bases his illustrative material. the use of sphere. witness to thorough and thoughtful work. moon.” In this demonstration he draws heavily on Norman Macbeth’s book Darwin Retried: An Appeal to Reason. to the obvious manifestations of this change. ahrimanic stream in a lecture in Augsburg. In our schools. and the educational measures to balance the second. The latter establishes the split between “me” and the world. By reconstructing two parent interviews and a parent evening with the class teacher.) —Malcolm Gardner (Spring Valley. which are contradictory in places if taken in the literal sense that the creationists insist upon. Then he brings seven autobio graphical recollections. however. N.” is about the second. but does not mention him in the text. Also. Philosophisch-Anthroposophischer Verlag. although the materialistic biologists are woefully unaware of it. the method of study must change as well. 1913. (Fix does include Steiner’s Life between Death and Rebirth in the bibliography. (The author speaks of “the ninth year” the way the Italians name the centuries—quatrocento for the 15th. a plea for help. above all to the evolution of man. for it does not completely escape the dualism which it recognizes must be overcome. these he feels take into account the spiritual dimension of man without proposing a series of miracles that are intrinsically inscrutable. March 14. And there are 54 footnotes. the deeper problem of the scientists is not the challenge of the fundamentalists. It is also. There is an appendix relating the tenthyear change to a half moon node. beginning with “I look into the world”—affirming the new consciousness—is for the fifth and not the fourth grade. and an effort to correlate the teeth-change pattern with form drawings that Rudolf Steiner gave in a lecture cycle in Ilkley (August 1923). the children are at least a full year younger. Theory and phenomenon must no longer remain separate. including those of Bruno Walter. This implies that third graders have completed the ninth year (and that the school entrance age for first grade is the completed seventh year). a new species may arise through the interven tion of spiritual agencies at critical stages of embryonic devel opment. 121 pages The human life unfolds in seven-year rhythms under the guidance of the hierarchies.) This book. In the geological record he does not find much evidence for a recent creation of the earth and he suggests that the whole literal interpretation of Genesis is bad Bible scholarship. on the curriculum of the third grade.) 23 . —Gisela O’Neil (Spring Valley. but rather their own “lack of appreciation of the multiple dimen sions of man himself. and to guide the children in their care (and their parents) more consciously through this difficult phase—instead of having to react. a Waldorf teacher in Dornach. The child begins to distinguish between what he sees and what he thinks. portraying here the human figure as bearer of systems (head. Dante.” This book succeeds through its own humility and sincerity in breaking the deadlocked conceits of the evolutionists and the creationists. brings an ahrimanic thoughtcapacity. Norman Macbeth. rhythm. the phenomena must themselves become the theory. and the tenth-year change occurs here mostly in the fourth grade. however. Having shown that both the evolutionist and creationist theories have many weak points.) Hermann Koepke. that Rudolf Steiner showed in other contexts as components of the human form. in the tenth year (at 91/3). Koepke’s third part..g. momen tous change in the human life. in the (unhappily named) apparition theory. the physical body of man is regarded as having “condensed” from a more spiritual condition. demonstrating the crucial help provided by Waldorf education. details the physiological and psychological changes and the educa tional implications. In the third section. Dornach 1983. head and will poles. Fix takes a positive tack and—borrowing from parapsychology.
visits to biodynamic farms. I find more antipathy (though possibly uncon scious) than empathy. leaving him little choice. Since the average age of those interviewed was about 30. as he always calls it “Steiner’s revelations. they should look elsewhere because it is impossible to distinguish truth from opinion. but managed to confuse the two protagonists of the book. Whatever Ahern’s conscious intentions. even placing it within the entire esoteric tradition of the West. The Aquarian Press. although he “credits” us with “apparently relatively few citizens belonging to the movement.” 24 . Empathy means “the power of projecting one’s personality into. Perhaps older and more knowl edgeable Members refused to be interviewed. though he used some issues of the British Newsletter. The subject was ‘The Anthroposophical Movement in the United Kingdom. but as spiritual teaching or.” consisting of 18 interviews averaging three hours each with Members in London. Wellingborough.THE SUN A T MIDNIGHT: THE RUDOLF STEINER MOVE MENT AND THE WESTERN ESOTERIC TRADITION by Geoffrey Ahern. If the readers of Ahern’s book seek accurate knowlede of anthro g posophy. perhaps yielding clues to their “thought-world. Since he has respected the anonymity of those inter viewed. Ahern admits that willingness to be interviewed was in inverse proportion to the age of the Members approached. 1984. with 1040 members are way ahead of most Societies. but hear immediately that “anthroposophists still seem to be slightly disappointed that this attention died down with the apocalyptic sense of chaos. we in France.” The author examined the social status of the Members. speaking once of Ita Wegman as “the putative Ebani”! Nor did Ahern check the culture to which this pair belonged. perhaps because. the object of contemplation” (OED). including the Scandinavian. his early thirties. as a School of Spiritual Science. England. After a careful reading. affect outsiders.” The contents bear out this claim. It follows that he cannot believe the Goetheanum. the sample was scarcely representative. to the author himself.” which he identifies as 29! Only at such an age could he believe himself capable of assessing Steiner and the movement. and that his “field work” was completed at what he calls “early middle age. including our vestimentary preferences. Research into the “thoughtworld” of Members is difficult because Rudolf Steiner’s teach ings constitute the greatest part of anthroposophical thought.” This book originated from a thesis presented at the London School of Economics to enable the author to win a doctorate. referring to it as “Assyrio-Egyptian. Ahern’s age is not given. in its capacity as a School of Spiritual Science” (Statute #4). insisting he “has never hidden his independence from Rudolf Steiner’s revelation. The resulting omis sions and some rough spots in the text are the responsibility of the editor.” is scarcely more reliable except when he quotes directly from Steiner.” but most readers will find his “non-empathetic” feelings take precedence over objectivity. or the British Anthroposophical Quarterly. and a eurythmy perfor mance that he failed to appreciate or understand. that the persons gathered at the Goetheanum at Christmas 1923 “are convinced that there exists in our time a genuine science of the spiritual world which it is the task of the Anthroposophical Society to cultivate. and fact from misinformation. without being personally threatening to their status or pockets it gave them experiential relief from convention and cosmological comfort. But Statute #2 states. and so fully understanding. I would have advised the doctoral candidate to look into the periodical literature written by Members other than Steiner. its gnosis and the thought-world and identity of its members. it is extra ordinary that the author became a member of the Society. The founder of anthroposophy was also scruti nized from the same point of view. their cultural interest outside anthroposophy. as anthroposophists. having applied in Great Britain. £7. He is critical of almost every aspect of anthroposophy. or that in New Hampshire there is “an attempt to establish a local currency (based on windmill energy) which is an integral part of anthroposophical living. this statement cannot be true. Taken literally. In view of this attitude toward anthroposophy.” Information on the history of the Society provided in a chapter called “The Establishment of a Cult. drastic s reduction of the original length was necessary. like myself. Neither he nor his assistant and collaborator ex amined the very extensive German literature. who were taking courses in speech formation and eurythmy at Rudolf Steiner House.95 Editors Note: To bring Stewart Easton ’ review in this issue. is how our behavior and comportment. he gives some information not widely known.” If Ahern’s membership figures for other countries are reliable. much of his writing exposes the movement and its founder to ridicule.” The author claims to be both informed and an outsider. His method of research may be “an empathy explicitly assessed by a consciousness that is trying to be honest. and similar matters. For Americans it will come as news that “Spring Valley in New York State” was bought with an inheritance after the Second World War. The publishers state on the jacket that this is the “first critical study of the Steiner cult by an informed outsider. to be justified. especially those who write about it The examplary accuracy of Ronald Kotzsch’s article from the East/West Journal published in the Spring Newsletter does credit to those who answered his questions. The lessons we ought to learn. Yorkshire. Having obtained access to the Bockholdts’ book on Rudolf Steiner and Ita Wegman and to old English newsletters.” We learn Steiner became a highly controversial figure in postwar Germany. and concluding his book by offering a “theory of esotericism” subsuming his personal enquiries into anthroposophy and his extensive reading in Western esotericism. especially if. not because of the way it has been applied.” and while doing his research he was never “con verted. The numerous errors and mis understandings in this work should remind us how careful we must be when explaining anthroposophy to outsiders. The rest of his “field work” appears to have consisted of a three-week visit to the Camphill Community in Botton. or the current Anthropo sophical Review. the statutes formulate only one necessary commitment of the applicant—that he “considers as justified the existence of an institution such as the Goethe anum in Dornach. but I will guess he is now in the later part of the intellectual soul period.” An archetypal sentence reveals Ahern’s major preoccupation: “Esotericism generally appealed to the socially privileged. but on several occasions Ahern says he was also an “empathetic” outsider.” Steiner’s admitted association with the Yarker rite (explained in detail in his Autobiography) is used to associate him with an “esotericism that is said to have practiced sexual magic. they paid a visit to the Threefold Farm in the 1930s. Instead he pre ferred to do “field work. and the spirit of his enquiry. we cannot tell whether they possessed authentic infor mation. As he says.” But there is no sign that Ahern consulted the Journal for Anthroposophy.” It is evident the author has no such conviction and does not accept there exists any genuine science of the spiritual world.
but his presuppositions about anthroposophy and Western esoteric tradition prevented him from coming to any real understanding of either. When I was talking about this book with an English Member he asked only one question—was it well written? I told him that readers who did not have a special interest in the subject would find it difficult to plow through the convoluted sentences. having translated for Steiner. the Anthroposophical Society in Great Britain. a topic to which he scarcely gives any attention. The book is riddled with words like “seems. humanity. but in its own light? In other words. gnomes.” “perhaps. This concept would have explained how a man of our time was able to acquire all the knowledge that Rudolf Steiner possessed. Le Comte de Gahalis (1670). “the pralayas . In particular.” The “rebellion and conflict” on Old Moon. assume that it might all be true. He does not believe in Steiner’s cosmogony. though crucial for any understanding of anthroposophy. There have always been some men who had knowledge of the higher worlds. It would have been easy to discover that Mr. .. Therefore. even when they conveyed a clear meaning and were not just so much verbiage as they often were. he said. holding with most academics that new ideas are simply syntheses of old ones.When the notes are consulted. Where might this have led him? It would have led him to the key concept of the evolution of consciousness. which theorizes about elemental spirits called. attributing Steiner’s teachings on the Crystal Heaven (pre-Saturn) to “the Steiner family’s sense of past paradise . Ahern does not fare much better. This should be enough to show something of the nature of the author’s “field work. The same statement is again referred to later as if McIntosh was a reliable authority. While not wishing any personal ill to either author or publisher. It was not compulsory for him to be “converted” but only to be truly “empathetic” and see whether his “research” would lead to any greater understanding of the world. not in the light of Ahern’s studies and prejudices. as in his later system. But the time had not yet come in human evolution when this kind of knowledge could be given out in clear conceptual form. I can only hope my friend is right—for reasons that have surely become clear in the course of this review. or would the writing discourage them.” but expresses the hope “that the limitations inherent in any intro duction by an outsider are not so great that the enterprise as a whole is invalid. or. and the process of evolution. includ ing the cosmogony to which Ahern devotes so much attention. we are referred to a book published by Ahern’s publisher and written by one Christopher McIntosh called The Rosy Cross Unveiled claiming Yarker belonged to an Order that practiced sexual magic. .” The smallest enquiry from an informed source (such as my own biography of Steiner) would have revealed she was an excellent linguist. Ahern maintains that Steiner was intellectually beholden to the Valentinian Syro-Egyptian gnosis of the second century A. Did what Steiner taught make any sense.” As an “insider” of many decades I can only say that his hopes have not been realized. and that it retained the original name. from the English. he calls her Steiner’s “conservative-minded widow who spoke no English.” Ahern in his prologue admits that he “cannot expect to uncover all the multiple diversities of the movement. before they experienced the marginalities involved in working for the new railway. What earthly use is it to enquire into the class origins and economic status of members of the Society. —Stewart C. Then we can be assured. Would new readers be tempted to read the book and learn a good many things about anthroposophy that are not so. let me say how I think Mr. They did not have to take the idea from others. could relate to sleep. Steiner. among other languages. On affairs of the Society. like so many upper-class women of Baltic origin. This had to wait for the development of the consciousness soul.” which he compared to Steiner’s own lowerclass origins. Ahern’s enterprise could have been carried out. the task is to trace these ideas into the past. Steiner “was perhaps in touch with some very early pre-conscious states of being from his own infancy. The enterprise was doomed from the beginning by the attempt to use criteria for judging the Society and Movement that are not applicable.” In describing Old Saturn. in the Akasha Chronicle.” and that Ahern’s research methods could not have led to anything much better. He speculates that Steiner “seems” to have derived his idea that since 1879 we have been living in a Michaelic age from the Magus Trithemius (perhaps through Eliphaz Levi) and that he “may have been aware of a light-hearted esoteric work. It would have been possible for him to have decided to hold as a possible hypothesis that Steiner’s teachings were true. or to speculate about Steiner’s success as a substitute father-figure for Members who disliked or disagreed with their real fathers? How does such “research” help solve any problems of the modern world or add to human understanding? It never occurs to Ahern to look for “spiritual” explanations. who was not General Secretary until 1937. Ahern tells us. nor the limited research. more psychologically to the need for periods in which con sciousness can assimilate new development. “could relate to his childhood sense of being an outsider and the tension when he was an adolescent between his intuition and the contemporary materialist philosophy. “may have been projecting his infantile experience. If Trithemius the Magus and Eliphaz Levi spoke prophetically of the coming age of Michael.” “appears. Ahern assumes Steiner was familiar with older gnostic and esoteric ideas which he used to construct his own synthesis.D. sylphs and salamanders. For example.” and “possibly” showing he did not verify what he said. It is not the numerous errors which vitiate it. Dunlop was still the General Secretary of the AS in GB during the schism from Dornach in 1935. as Steiner could. France) 25 . Therefore. .” It should be clear enough that the book is valueless as a study of the “Rudolf Steiner Movement. Easton (Colmar. The chapter “The Evolution of the Macrocosm” makes use of this notion. and he pictures Steiner “possibly” studying “original Western esoteric works in medieval Latin” (to which improbable activity he was led by his “scholarly reflexes”). or even foetal life”.” To explain Steiner’s particular syntheses Ahern uses Carl Jung’s theory stating that gnostic and esoteric cosmology is a psychological projection.” When the Saturn consciousness advances to that of sleep. designed to appeal to certain categories of Western society. leading to gross distortions and useless conclusions. it will sink without a trace. he then asked. I told him I doubted they would be so tempted. after speaking of Marie Steiner’s “marginal cultural origins. any more than Steiner did. they knew of it in advance through their own clairvoyance. . The material on the Western esoteric tradition does include some interesting passages and a few well formulated sentences and insights. He attributes the 1935 crisis in the Society to differences between German-speaking and non-German speaking Members. able to read.” “probably. It was not “carefully named” by Cecil Harwood.
Jay Connaway. This called for a reorientation of life.. in Buffalo. In 1939 Baravalle returned to this country to become a significant influence for the development of the Waldorf school movement. commented: “Maulsby Kimball’s art is music made visible in color and form. and spent many hours watching him paint. Maine. This began with a special project for the centennary of Rudolf Steiner’s birth in 1961. Dr. and for the next two years studied intensively—morning. At first it was straight repr sentation. She worked actively to bring her patients to a spiritual transformation. for a lecture tour. However. where we spent 21 months. The high point for each of us was a series at the St. George Cathedral in Capetown. 1904 and grew up there. Then came one of the most vivid and significant moments of my life. William Scott Pyle. certainly the speaking of my inner being as I had never experienced it before.Y. Out of this background. I painting and teaching. A few years later. the Park School. came to Philadelphia as a patient of Dr. One day I was painting. From that moment I had a sense of purpose and direction. Looking back. In a few sessions spent with him I became deeply influenced by the possibilities of cosmic quality in painting and imagination directly out of color. and exhibited in various South African cities and Rhodesia. I found myself living near the Art Students League in New York City. From time to time I invited him to lecture. The conscious urge to engage in art was awakened by the drawing in a biology class. My father was a lawyer whose loves were playing quartettes.M E M B E R SHIP MAULSBY KIMBALL AT EIGHTY I was born in Buffalo. Eventually. and I taught painting. I have worked to develop this through the years. We read Steiner 26 . and through this I became immersed in anthroposophy. I spent a year in the army and a number of months doing projected drawings in perspective for a helicopter company as part of the war service. In 1974 Ilse and I immigrated to South Africa. Then I became influenced by e the dynamics of the French moderns. and together with others. and 20 lecture demonstrations at the University of Capetown. first for the anatomy department of the University of Pennsyl vania and later as a freelance illustrator. and evening—at the local Albright Art School. unresponsive to guidance and without a sense of duty: a problem until late adolescence. Meanwhile. I also headed the art department of the Haverford School for twelve years (1945-57). Kilgus had a summer home. problems caused wear and tear on my parents. and circulated exhibi tion groups of these and other anthroposophical material to hundreds of colleges and universities throughout the country. I formed and conducted the Bryn Mawr Art Center (1937-1955). In the 1930s one of the outstanding anthroposophic artists.S. We formed the Rudolf Steiner Exhibitions Trust. In 1949 Baravalle’s sister. afternoon. Kilgus. on May 20. As time went on I became more active in the anthropo sophical work. There I participated in evening drawing classes for about five years. which borrowed paintings from anthroposophical artists in Europe. I was a typical “second born” (in the sense of Karl Koenig). was president and then executive director (as well as member of the council and of the executive committee) of the Anthroposophical Society in America. Later. living into the remarkable qualities of his painting. and having pictures in collections in sixteen countries on four continents. For years we had summer classes in painting in Sullivan. Suddenly I experienced an inner flash of knowledge that painting and a life of art were to be mine. Kilgus. Konrad Oberhuber. even the co-founding of one of the first progressive schools in the country. I became friends with a very talented younger. I left New York City.J. a student of Rudolf Steiner’s work. My painting has developed its character over the years. I experience this early rejection of convention as the seed of my creative freedom as an artist.” Throughout the years the study of anthroposophy has been a major continuing influence. In 1930 I moved to Philadelphia and met a remarkable esoteric teacher and therapist. up to 1972. and collecting paintings.[ ] i K y b s l u M f r t o h p : e g a m I lectures aloud in the evenings. where he was a violist. This has led to the exhibiting of paintings world-wide. Guenther Wachsmuth. N. the trying of several schools. lectured. most recently two paintings in the Fogg Art Museum at Harvard where the curator. Earlier there were many months of doing medical illustrations. I remained in close touch (19301955). and Hermann von Baravalle to the U. It was like a revelation. I attribute to several years of I cannot remember much of the child-age drawing and painting. and Ilse conducting a eurythmy school at the New York headquarters of the Anthroposophical Society. Elisabeth (Ilse) Metaxas came from Europe to teach eurythmy at the Kimberton Farms School and at Adelphi College. Ilse taught eurythmy. we lived in Englewood Cliffs. I acquired a set of oil paints for my first halting efforts at painting—unbelievably bad but engrossing. often accompanied by lectures. The first summer she was here I invited her to join us and teach eurythmy in the summer school we had in Maine— and in 1952 we were married. where Dr. Ella D. moved back to the family home in Buffalo. N. well-established painter. in 1933 the Anthroposophical Society had invited Ehrenfried Pfeiffer. This called for many classes and lectures throughout the country. My mother was a very artistic person and a very good painter in oils. The home atmosphere was a cultured and artistic one with regular reading aloud of poetry and fine literature. In 1962 I became yet more active in Society work and for ten years.
Kotz Venice. June 7. Asten. 1983 from Great Barrington. MA Marilou B. Hershberger Troy.” This work in eurythmy did much towards developing the “musical quali ties” in my painting. CA Donald C. NH Christine Meyer Granada Hills. I always had an instinctive sense for handling things in music. CO Joined the Society in 1946 Peter Escher. NY Joined the Society in 1944 Laura Blickfelt. Thompson Southfield. 1984 from Spring Valley. I had been brought up with music.” including a number of guest-teacher blocks in Waldorf schools and teacher-training classes. later viola and for a number of years had played viola in quartettes. CA Joined the Society in 1949 Dietrich V. at the Rudolf Steiner College in Sacramento. PA Karl Levin Hollywood. At the age of sixty. CT Joined the Society in 1975 Rick Mansell. CA Claude Julien Carmichael. CA Mary Osborne Carmichael. OH John P. MI Sandra Holland Inverness. Rudolph Detroit. May 10.Hartford. MI Karen Frishkoff Ghent. had studied violin when very young and then piano. May 19. Jr.weekly eurythmy classes the metamorphosis from conventional painting to a much more flowing and imaginative way of working. CA Robert George Mays Chapel Hill. May 21. 1984 from Los Angeles. Life called on me to teach from preschool-age children to real “old timers. VA Katherine M. CA Gerald R. July 7. 30. I started singing lessons which led to a rich musical experience. Meyers Richmond. 1984 from Greenwich. CA Richard John Anderson San Francisco. 1984 from Redondo Beach. CA Carol K. CT Verena R. MO Paul Gierlach Detroit. Coats Chattanooga. Buhl Transf. but in my painting I had to labor “the hard way” through all possible problems. Ilse was our fifth eurythmy teacher and I have often said that “I have married my fifth eurythmy teacher. Ritch. NY Sabine Seiler New Orleans. Michael Cincinnati. IL Patricia Zimmerman Fair Oaks. 1984 27 . OR Josef Towner Fair Oaks. CA Joseph Weitner Chicago. CA Constance Ann Michael Cincinnati. CA Stephen Bloomquist Belmont. Mahle Carmichael. Schneider Lake Oswego. CA James J. Scharff Spring Valley. Graham Fair Oaks. 1984 from Denver. Nov. Carmichael. MI Teresa S. Krupp Temple. CA Angelika N. Having had to work so hard to achieve living qualities in painting has helped me to understand these problems when teaching and helping others. Gertrude S. CA Terry Levin Hollywood. CA Ronald M. MA Joined the Society in 1952 Valdene Sachs. MI Beth Ann Grib Belle Vernon. The most recent teaching task was painting classes for foundation-year and teacher-training students for several years. from Netherlands N EW M EM BER S Ilana W. LA Susan E. Walter Davis. OH Eva Kudar Fair Oaks. TN Gwendolyn Eisenmann Brixey. June 8. MI M E M BE R S W H O HAVE C R O SSE D TH E T H R E SH O L D O F DEATH Ursula Stuber. NC Gonda Verhoeven-Bremer Southfield. CA Joined the Society in 1935 Fowler Hamilton. NC Suzanne Brooke Mays Chapel Hill. NY Bernard C Wojan W. CA William N.
Moss opened the Rudolf Steiner Book Store in his home. Secrets of the Skeleton: Form in Metamorphosis by L. The first of these. In 1979. He said he had found Rudolf Steiner’s books very valuable and had been reading them on his own for about ten years. Hermann Poppelbaum. This is the largest annual book event in America.Y. and others methodically introducing a Goethean scientific approach to the etheric forces. In 1976. to report that more than 1. The results are not yet fully in. Mees. She graciously opened her home to anthroposophical speakers invited to Seattle. In September of 1975. A third translation. D. must be enlivened through human meeting and conversation. which he already knows in German. this must be human contact of the right sort. some of us formed “Friends of Anthroposophia” a non-profit entity to further Rudolf Steiner’s work. We had lectures on education. B. the Anthro posophic Press brought to life for the convention visitors our recent publication. Then Mrs. Mr. In 1977. 1985 will also see the appearance of a collection of essays by Jochen Bockemu ehl. this is the only anthropo sophical book offering a complete.F. Within the last few years the two largest bookstore chains in America. Ronald Moss.000 copies were sold during the first three months of sales (October to December 1983). Dalton Books and Walden Books. WASHINGTON An addendum to the report given by Susanne Szekely at the Annual General Meeting of the Anthroposophical Society as reported by Henry Barnes in the Autumn1983 issue. and a good number were already familiar with the name of Rudolf Steiner. particularly through the Waldorf schools. on Reincarnation and Karma. leading the reader to consider these as evidence for the realities of reincarnation and etheric formative forces. is a profusely illustrated Goetheanistic study of correspondences between human bone forms.R E PORTS PROMOTION EFFORTS OF THE ANTHROPOSOPHIC PRESS May 26-29 the Anthroposophic Press exhibited its books at the annual American Booksellers Association convention in Washington. The Rediscovery of Color by Heinrich Proskauer. meet. I attended this lecture and joined the Society the following year. and exhibit their wares in booths and displays. since three major scholarly reviews of the book will appear only in early summer 1984. In 1981. and Veronica Reif gave a lecture/workshop on eurythmy. invited Steven Roboz of Vancouver to give the first public lecture. both held in the Coliseum. The printed word. He asked almost desperately for centers of anthroposophical study and life where he could discuss these ideas. Simultaneously. survey of art history from ancient to modern times. An Introduction to Eurythmy by Rudolf Steiner. —David Adams and Stephen Usher (Spring Vall y. Rene Querido gave a Wagner Seminar in conjunction with the Wagner Ring Festival held at the Opera House each year. A weekly study group resulted. We also began 28 . This activity led to the securing of over 100 names of people interested in Waldorf education. a suitable place was found to house the first Seattle Waldorf Kindergarten. as a tool of Ahriman. where well over 4. in Seattle. Theodore Roszak has promised to review this book. He said in the past he had encountered too many unbalanced or “kooky” types among the local anthroposophists he met and had never found anyone “intelligent” with whom to converse about anthroposophical ideas. have begun stocking Press titles. tentatively titled Paths toward a Phenomenology of Nature Finally. is more than a normal book on Goethe’s color theory—the boxed volume will include a prism and replicas of Goethe’s own experimental color cards so that readers may themselves perform and experience Goethe’s original color experiments. After one-and-a-half years of unrelenting work.) e EFFORTS IN SEATTLE. opened their doors. Also richly illustrated. It is possible. Szekely became involved in helping to work toward the first Waldorf school in the area. Many curious persons were attracted to the eurythmy. The first was Hans Gebert in May 1979.000 publishers and booksellers appear for three and a half days to attend seminars. and restraint in approaching newcomers to anthroposophical conceptions and activities. Another is a translation of Art and Human Consciousness (Ideen zur Kunstgeschichte) by Gottfried Richter with a foreword by Konrad Oberhuber. It only reinforces for us the need for sensitivity. Since then sales have steadied to a regular trickle averaging fifty-some copies a month. we procured a booth at the Good Earth Fair and in 1978 a booth at the first Environmental Fair. however. We continued to represent Rudolf Steiner’s work in most public fairs from Olympia north to Bellingham. anthroposophists cannot rely on the printed word by itself to communicate the living realities of anthroposophy. This year included book promotions featuring such celebrities as Racquel Welch and Rosalyn Carter.C. It is significant that many of these orders are arriving from public and university libraries. the Dutch physician. N. if aphoristic. However. (Look for them in your local shopping mall!) Many Members have asked for an update on the reception of Steiner’s The Boundaries of Natural Science and the effect of its widespread promotion. on Orcas Island. There have been several people who pioneered the anthro posophical work in the state of Washington. which may be symptomatic of other situations. With the help of a eurythmist. through demonstrations of eurythmy in our booth. Wolfgang Schad. Several new books scheduled to appear in late 1984 or early 1985 will be promoted in a similarly energetic fashion.C. openness. Our mailing list continued to grow. (However. thereby increasing the interest in eurythmy. By 1980 the time was right for teachers and parents to meet. the Kinderhaus preschool and the Dolphin Bay School. as we who are fully occupied with the production and selling of books strive to remember. Nor is this an isolated instance in our experience at the Press. Just today we received a telephone call from a man in a large midwestern city who wanted to use a 1977 catalog to order books. some took our color poster of the book to be a promotion of the rock group The Eurythmics!) The Press has made significant progress in its new focus on getting the books of Rudolf Steiner and other anthroposophical authors it distributes before a much wider audience. a member of the Society.
Some years ago. These efforts are all well worth the time and trouble. It will be two years this August that we were officially recognized as a group within the Anthroposophical Society. As part of their work together the group often dramatized a scene.) My son Edward became a Member at age 21. Occasionally. Mrs. Early in 1982. with more friends joining.” After we discovered that we were “fellow anthropo sophists. Georgia—the only actual Member in that whole state. who had contact with the Christian Community in Germany. We have met several times on Sundays in a motel room we rented outside Atlanta. joining our weekly studies until her move out of the state and her death soon afterwards. It all began more than two decades ago as a Member here or there attempted to make contact with another anthroposophist. For some five years. Ilse Burckhardt. moved from Chicago to Auburn. Tenn. and friends who are students of anthroposophy but not yet affiliated with the Society. —Maria St. Public events include a recent significant Grail Seminar by Rene Querido. several of us had had the same idea: As each person arrived. I marvel at how things have changed! We are indeed overcoming our isolation but it requires effort to do so. We realize we must deepen our own commitment to anthroposophy and bring more persons to join our work. Fred Coats. Too few Members nowadays are fully aware of the artistry and significance of Rudolf Steiner’s Mystery Plays. and his wife Mary Lou. it was one of the first things that were brought up—we should become an official group! We resolved to take the necessary steps. Georgia and Alabama. to do the much needed work. who had become a Member through Patricia. Now we are a small group of about a dozen Members but we are growing. to Auburn. we heard of the active group life elsewhere As my children grew up. both financially and personally. Members. Ala. came to Chattanooga. All of us formed a local study group in 1980 and have since been meeting every Monday night. expressed in human karmic relationships evolving over several lifetimes.distributing Weleda products. Mostly. under the guidance of Sophia Walsh from Dornach. Thea Pflanze in Maryville. a former Chattanoogan who had had no prior contact with us. by the joy of sharing with others our most precious treasure—anthroposophy. Sophia is an experi enced performer and teacher. we met fellow-Chattanoogan. either in Chattanooga. (It was one of those strange “coincidences” that she and I had a mutual friend in Germany who introduced us to each other.) THE SOUTHEASTERN REGIONAL GROUP: OVERCOMING ISOLATION. From Maryville. however. Reitsma and Ilsa Kolbuszowski. and the proceeds from lectures. each working from a different aspect of anthroposophy. both Members. There are now two groups in Seattle. giving their best at a time of stress. Subsequently. That came from a request by Bill Crow of Marietta. during our Easter gathering here in Chattanooga. the response was disappointing. there has to be nourishment for the body as well as for the soul. another Chattanoogan. when everybody arrives after hours of travel. We feel that the darkness of isolation has been replaced by lights of friendship built on our mutual love of anthroposophy. Sharing three scenes with interested family and friends 29 . Wash. A member of the Dutch Anthroposophical Society. When I first came to Chattanooga in 1954. Those of us who did reply visited Auburn and from this first gathering evolved the decision to meet for the four festivals of the year. the plays offer a guideline for the future. we sponsored the Golden Garden kindergarten. and Mrs. And it appears that now we shall be meeting once a month in addition to the four festival dates. More needs to be accomplished. Through Patricia Sivils. They are rewarding on every level of approach. There is no parallel in literature. who has now also joined the Society. In 1982. We sit down to a home-cooked meal. have met for several years. someone spends the night. Tenn. eurythmy graduate from Spring Valley. I was able to travel more. Barbara Benz. That way. someone else would join us and leave again. We are a small group but a fine spirit prevails among us. Goar (Chattanooga. and we welcome those wishing to become part of our endeavor.” we met regularly to study together. however. We became good friends—anthroposophists trying to overcome our isolation. we meet in Auburn or Chattanooga. we discovered to our surprise that. The journey upstream is not easy—but it will bring new life at its end. Helene made an attempt to contact Members in the three states. We would meet occasion ally to read a lecture together. a sizable group has come together for a few weeks each year to study the Mystery Plays. Harriete Hujer whom I encountered by “acci dent. presenting monthly shows for the local public and other areas of the state. The heart of Anthroposophy is to be found in them. Two additional family events were established: a Children’s Christmas Festival. Occasionally. She became a Member and a close friend. In the past two years we have formed the Silver Star Glove Puppet Theater. was given my address by the Christian Community in New York. we felt that surely it was Walter Sawert who from the spiritual world had guided us. Artistically. particularly in connection with the Anthropo sophic Studies Course (sponsored by the Los Angeles Branch). Visiting anthroposophists from around the country and Europe were welcomed with open arms. Maryville or in Auburn. and raising funds from the sale of toys. some of us had to drive “only” two hours. from three southern states—Tennessee. for the individual but even more for a group. Ala. takes over six hours to drive one way. Some time later. Enviously.) MYSTERY PLAY PERFORMANCE IN LOS ANGELES AT EASTER 1984 It was a historic event for us when a group of students of the Mystery Plays turned into performers and shared seven scenes of The Portal of Initiation as well as the prelude and the interlude with ail appreciative audience. was referred to me. We are inspired by these human contacts. Bob and Faye Kwapien were the only other anthroposophists there.) The actual meeting lasts about three hours—then comes the long drive home. Things continued like this until Walter Sawert’s death in August of 1981. We have even had visitors from Louisiana and Florida. Several of us were able to visit Walter in Alabama before he died and shared in Helene’s grief. helping to bring us together in a new way. Helene and Walter Sawert. who now spends half her time in Los Angeles. one other Member lived here. and a wondrous Unicorn Festival in celebration of Pentecost. and a planned Death-and-Dying Seminar with Dr. (Naturally. —Dolores Rose Dauenhauer (Seattle. Tenn. independent of one another.
saying. for the “host must be home when the Guest arrives. modulated by the rhythms of Nature. The play should give us all an added incentive to provide a more ideal home for anthroposophy here in Southern California. even cordiality. The actual “heart” of the Spring Conference was experi enced through artistic and social exchange. adults as well as children constantly say. allowing the Christ impulse to permeate the middle realm of our social life? This question was posed in early January when a committee of twelve (representing the Sacramento Faust Branch and the Rudolf Steiner College in Fair Oaks) met to prepare the theme of the Spring (Youth) Conference.” and “Spiritual Guidance of Man. On Sunday morning. primarily the work of a new Member. Singing and eurythmy. Finally they were emboldened to offer more. and willing can allow for a fourth soul force of egodirected genuine love to rule our lives.” by Rudolf Steiner. —Patricia Kaminski (Nevada City. Translated by Maria St.” (The blocks in New York City are long!) He then inquired about the topic of my lectures. and proceeded to give a brief summary. who brought news of world-wide initiatives and of plans for the International Youth Conference at the Goethenum in July. Special guests were Mark Finser and Katherine Scharff of New York. 1983. a bridge was built to the actual “doing”— organizing the conference—and thus created a group experience of living in both spheres of activity. In pursuit of love we can either lose hold of ourselves. He warned me. But his eyes lost interest increasingly. Asten a presented the keynote lecture on Saturday morning. how are you?” I thought he must be an acquaintance whom I could not recall. “Hello.” he said. Calif. and greeted him warmly. At the final symposium we felt that a bridge had indeed been built among those gathered. Since that time it has dawned on me more and more that this little episode is indicative of a characteristic feature—not only in America. I reached out my hand.” “How interesting. I was to give lectures at the Anthroposophical Society in New York City. too. Reservations had been made at a hotel nearby. I told him of my scheduled lectures at the Madison Avenue address and that I was glad that I could go there on foot. and on the great evening an audience came from five Southern California counties and two in Northern California. CALIFORNIA May 18-20. O—K! (One who is unfamiliar with this eurythmic movement should have it demonstrated to him. What Sophia Walsh had been able to bring forth from a group of amateurs in so short a time—projecting their speech effectively and credible acting—was a remarkable achievement. with local areas well represented as well as more distant points in California and surrounding states. feeling. 1984 How can we build a bridge between our thoughts and deeds. Calif. “Don’t forget that it will take you three-quarters of an hour. how are you?” in the same effusive tone of voice. a gentleman approached me with outstretched hand and asked in an almost radiant.) for the Spring Conference Committee A FIRST IMPRESSION OF AMERICA by L.” The ego develops through a threefold process of soul unfolding.) EIGHTH ANNUAL SPRING CONFERENCE IN FAIR OAKS. or find expression of our highest ideals. I replied that it would be “drugs. no longer to be intensely involved. I am mainly interested in why this expression has taken over practically the whole world. beginning with the sentient soul’s longing to experience life through Beauty. Embracing—pushing away: O—K. friendly voice. becoming submerged by the elemental world. and the consciousness soul’s striving toward Goodness. “what are you going to say about it?” I thought. Only a balance in the triangle of thinking.” 30 . with equal conviction. A touch of the Christ impulse had been experienced in our social life together and we could return with renewed strength to our individual task in the world. then determined dismissal. Pamela Carty. but everywhere else—emerging in many human encounters. the intellectual soul’s task of ordering life by the principle of Truth. He asked what I was planning to do. Merlin and Rene Querido amplified these ideals through themes from Shakespeare’s Midsummer Nights Dream (performed the previous evening by the Foundation-Year students of the Rudolf Steiner College). As I entered the hotel lobby. “okay. We began with study and discussion of “Love and Its Meaning in the World.was another step. and small-circle sessions (led by the organizing committee) allowed the opportunity for the larger topics to come to expression. approached him with outstretched hand and greeted him with. About 80 persons attended the Spring Conference. but the world over. Embracing—pushing away. Goar. pushing him away and off to the side. 16. friendliness. Various explana tions are given for its origin. Dietrich V.” First the friendly encounter. I flew to America for the first time.F. It was truly a California celebration! We were not disappointed. the man is interested. Initial friendliness. and if you will. Not only in New York. is followed by decisive withdrawal. soon he turned to another guest just arriving. The level of communication between cast and audience was of a high order as the cast shared the inspiration they had gained from the play. so that the Christ can work through each of us. Mees From Das Goetheanum. “Hello. character izing the struggle to Christianize human life as a challenge confronting the human ego. Then. in solving the Pauline riddle of “not I but Christ in me. by wishing no longer to be claimed. But I am not interested in how it came about. In this play human love lives in the feeling life. putting your arms around him with a gesture of affection. love. The ego must experience a new wholeness through the “Christ in me. The players came from three counties.” Such a wholeness does not negate the individuality.C. Oct. however. not willing to give up one’s “own private sphere. In 1968. although not physically but with the soul. —Barbara Betteridge (Santa Paula. Not the least of the contributing elements was the costuming.” Thus our spiritual/social goal is not one of uniformity but rather sanctified individuality. To encompass seven scenes and the prelude and inter lude—a feat that demands three hours of performing time— required drafting new players to assemble a cast of twenty (with a man for each male part). Through these “knowing” ideals.) The word “okay” originated in America. The only discordant note in the overall artistic impression was the painfully inadequate environment offered by the school facilities of Highland Hall. Expressing this in eurythmy gestures: meeting a person cordially.
indicated certain details. The book was published in America. There is a danger that the crowd. compiled from everything he had heard in the lectures and found in the books and had also amassed from unpublished lectures. that is American and perhaps one can expect nothing else. to read your books Initiation and Its Results and Theosophy. We were struck by the curious way in which.) This other man. . The title of the book is Rosicrucian CosmoConception or Christian Occult Science. Kansas. so the thought occurred to us: “Has Max Heindel borrowed from you the teachings he is trying to spread in America—above all. Steiner has. Then there was a man who had been a Member for many years (membership could no more be refused to him than it could be refused to Herr Grashof who wrote his book in America under the name of Max Heindel. Much of this group element was retained into our century. it was true. (The person from whom he had copied the motto was very angry because its original author had used it in quite a different context. A certain Herr Grashof became a member of our Society. every person must learn to recognize the human quality in his fellowman. One cannot adopt this attitude about something that has not happened yet. or indeed with more than one question? I must mention first of all that I am here on a short visit.” The “deeper” and “higher” in this book is copied down from my lectures and books and from notes made by other Members.S. Steiner but felt that I was not ready for it Then I was ordered to go to a “master” (a Master in the Transylvanian Alps of course!) and from this Master I learned the deeper truths that I still lacked. He was quite eager to translate the book into German. June 10.A. he returned to America. etc. It is a scandal which ought everywhere to have been recognized as such— -and it would have been. (1) Rudolf Steiner received the following letter at the time: Dear Sir. and he did so. man was educated to greater self-reliance. Hugo Vollrath. Rudolf Steiner. Few take any interest in such matters. had there been any soundness of judgment. managed by a Dr. by Max Heindel. why not? Oh. whence he had come. and wrote a book. independence. He borrowed notes made by the Members and copied them all. We must face the facts that in our Society things happen that could only happen there and nowhere else! I am going to speak of an occurrence that happened some time ago now. he was always there. Naturally you may ask: “Why was he admitted to membership?” In certain circumstances it is impos sible to refuse admittance to people. because later on he will be a traitor to the Society. It is a riddle to us why whole sentences in the Cosmo-Conception can be compared almost word for word with those contained in your books. it is true. in the preface. May I venture to approach you with a question. In short the preface caused me. In that town some time ago. the main lines of whose teachings are said to resemble his etc. and that my home is in Salina. two friends and I procured a book that had been recommended to us by the Esoteric Library in Washington. Such people quite obviously must be admitted to the Society. Meanwhile. wrote a book titled “Who Was Christ?” In this book—although not to the same extent as Grashof—he compiled all kinds of things taken from my lecture courses—with the motto that knowledge should not be withheld. . and it is necessary that the human being shall learn to experience that he is an individuality. but I will mention a recent one as well. Well. How strongly do we experience this at the present time! Yet we live in the age of the consciousness soul. bringing it out as a series of Letters of Instruction.. and subsequently my friends. however. Max Heindel refers to the name of Dr. F or that to become a reality. but will only happen in the future.) And then Herr Seiling added: “Dr. His preface stated that some of the contents had. U.(l) 31 . that this book had to be rejected by the Anthroposophical Publishing Company in Berlin. after all. but everything needs to be developed. first been given in Germany. Max Seiling.In earlier times. Some people might have said: Well. This man Grashof attended every lecture that he possibly could. D. . my friends. human beings lived in groups. It would be a question of foreseeing the future! Suppose a man like Grashof were to come and I were to say: We cannot admit him. under the title of “Rosicrucian Cosmo-Conception”—and even that was a plagiary. Then. after a time. Is this “okay” not a significant symptom? Nevertheless. to whom Seiling applied with the request that they should publish it He thereupon became an opponent. There must be more virility of judgment. 1917 . For a time he attended lectures in every town where they were given. I would really like to count the names of the people who knew the facts. But he made no mention of this. But here in Germany there was a publishing company. especially if they are introduced by trusted persons. He wrote a preface to this book in which he said: “I heard this and that from Dr. because “okay” will not offer a way out of the social difficulties of the present age. and so they recur. one senses: things should not remain on the level of this “okay.” You can understand.C. but belongs to the world.” What was once “group” and now threatens to turn into “crowd” should some day become community. but had had to mature in the pure air of California! In the literary world proper such scandalous procedure is unthinkable. And what people were unwilling to give him he extracted through the intermediary of the person who had introduced him. in California?”.. RUDOLF STEINER ON PLAGIARISM THE STORY OF MAX HEINDEL From a lecture given in Leipzig. the masses will replace the former group attitude.
(914) 354-3386. and Arthur Auer. Ghent. Classes are conducted by Peter Stebbing. committed to anthroposophy. all other communications should be sent to the office secretary. 6. on Oct. quotations. Boca Raton. 1984): A group of Members from seven Texas cities and towns is sponsoring an anthroposophical conference titled “Is There a Christian Path to the Spirit in Our Time?” Lectures will include “Introduction to the Life and Work of Rudolf Steiner. The Newsletter is published quarterly by the Anthroposo phical Society in America for its Members. Conference fees: individuals $35 until August 31. Anthroposophical Society. write: Threefold Painting Program. one side only. A PROGRAM IN PAINTING (beginning in September 1984) in accordance with the artistic training developed on the basis of Rudolf Steiner’s indications by the painter Gerard Wagner in Dornach is being offered under the auspices of the Threefold Educational Foundation. titled: The Christmas Foundation. and questions of school development. It is available to members and libraries of other national Societies at an annual subscription of US $ 10. notes.30 each for 11-25 copies. For further details. For more details. 26-28. (512) 858-7420. May 4-6. and summaries are available of both meetings.50 for single copy.” Henry Barnes will be our main speaker. Mr. to take the first grade in September 1984. & 7 .00. 28 lines per page). The first meeting was held in Spring Valley in November 1983. Texas 78620. We are also hoping to hold a meeting of the First Class. 5. (This meeting was made possible in part from grants from the Waldorf Schools Fund. of the Tobias School of Art (East Grinstead. Responsibility for the contents of articles attaches only to the writers. England) writes: Americans will join in a sense of loss to learn of the death of Rudolf Marcus in Forest Row on March 21. The speakers were Warren Ashe (from Michael Hall. " he Legacy of T Rudolf Steiner.20 each for 26-100 copies. North Vancouver.” We will then discuss how Members of Texas and surrounding states can work together to further the aims of the Society. N. Indications and Final Dates for Receiving Contributions Subscription Please send clean copy: typed in double spacing throughout (this includes headings. Star Route 1-A. Ghent. 1984.” and “Anthroposophy and Practical Life. wide margins (about ten words per line. Many visitors and Emerson students will recall with gratitude Rudi’s “healing hands” as he devotedly gave his massage learned in Holland and Germany. Gemeinnutzige Treuhandstelle e. Calif.N o te s FROM THE OFFICE: Reprints of the article. The Boca Raton Waldorf School. Pomona Country Club. Dornach. The series is intended for parents. and the life of Waldorf schools. Please contact the school at Box 951. Contact the conference secretary— Eileen Menke. Gisela O’Neil. (518) 672-4601. in 1976. London. Three workshops dealt with financial problems of the Waldorf educational movement. fund raising. 2) the financial administration of Waldorf schools. couples $55. and footnotes). September 1. and others involved in the finances of Waldorf schools. December 1. members of the Midwest Performing Group. England). and the threefold social order. Please allow 6-8 weeks for delivery. contact Ann Stahl. —Donald Samick MICHAELMAS CONFERENCE IN AUSTIN. and will be published by Steiner Book Centre. FL 33429 or call (305) 391-4278. 1984. R. fund raising for operating budget. $.2. PAST AND FUTURE MEETINGS: A second workshop was held at the Waldorf Institute in Southfield.” “Anthroposophy. Box 215. printed front and back) are available from the Society’s offices in the following quantities and costs (postage included): $. NY 12075. and the program includes a study of Goethe’s Color Theory and art history. Ashe spoke on the Waldorf movement. teachers. Werner Glas. Beginning of a NewAge. including overseas postage. Checks should be made out to the Anthroposophical Society.35 each for 2-10 copies. March 1. 10977.Y. 285 Hungry Hollow Road. and $. RD#2. Barnes will speak on “The Anthroposophical Society as Rudolf Steiner’s Last and Greatest Work of Art. Spring Valley. Following the conference a meeting will be held and Mr. —Bill Hunt Anne Stockton. the book is being translated by Johanna Collis.V. students $25. Three main themes being addressed in all the meetings are: 1) the social basis for education. Lecture tapes.D. then $40. Glas spoke on trusteeship. and Iona Stichting. is seeking an experi enced class teacher.” in a brochure format (3-panel. indented paragraphs. 32 All editorial communications should be addressed to the Editor of the Newsletter: Mrs. . New York 10977. Copyright and all other rights are reserved by the Council of the Anthroposophical Society in America. $. Subscription begins with the Spring issue and may be ordered via the editor. NY 12075. and published by the School of Spiritual Science. a Path of Knowledge. NY 10977. Florida. Mich. Siegfried Finser. Box 73-0. June 1. Christopher Schaefer. Spring Valley. Canada. Spring Valley. half-page size.. Mr.) The third meeting will be held in Sacramento. Dripping Springs. Rudolf Grosse’s Die Weihnachtstagung als Zeitenwende will soon become available in English. 1984. THE ECONOMIC BASIS FOR WALDORF EDUCATION. Written by the former president of the General Anthroposophical Society. (914) 353-5020. Some will remember his inspired modeling course in Spring Valley some ten years ago. now completing its 11th year as a nursery and kindergarten. Also planned are eurythmy workshops and a performance by three eurythmists. full names with verified spelling. and 3) the funding of Waldorf education. TEXAS (Oct. 285 Hungry Hollow Road.
This action might not be possible to undo. Are you sure you want to continue?
We've moved you to where you read on your other device.
Get the full title to continue reading from where you left off, or restart the preview.