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Evolution Streams in the History of the Anthroposophical Movement

Published on 17 November 2014

Reviewed Lecture – Simeria Veche, Romania – 25 August 2012

Dirk Kruse


Dirk Kruse

Our work here with oversensible practicing and research developed like a mild stream. Maybe because deep insights which connect us here were coming in relation to this, by looking on the tragic events of the Anthroposophical Society after Rudolf Steiner’s death. We’ve seen how there was a lack of the needed abilities which could be developed out of How to Attain Knowledge of the Higher Worlds, about which Rudolf Steiner spoke to Alexander Strakosch. A lack of refined social ability also. Often spiritual impulses find quick opposing forces – we can find it already in the Way of Christ on Earth. And we felt that it’s part of our stream. That the people then – great personalities, but how human they fell into weaknesses for some time – were our coworkers in another part of time. That a long stream of Karma is connecting us all. A stream that comes from the origins, from initiations, Mystery places, from lonesome searching brotherhoods that were connected with the spiritual beings of the surrounding and the heights, followers of Christ besides the official churches, a stream from the Paternal Foundation of the World, a stream which had to go through death, through the death of relationships, through physical death, which however serves for awakening, for becoming conscious.

So I’d like to begin with the three Rosicrucian words:

Out of the Divine is Mankind living

In the Christ, death becomes life

Into the Spirit’s Cosmic Thoughts is the soul awakening.

These streams signify the path through death and Resurrection, and this awakening, this Resurrection which is possible in the world’s thoughts, in becoming conscious there. And an important topic in the work carried out by Rudolf Steiner with Ita Wegman was the meaning of the Rosicrucian movement and the work of Christian Rosenkreuz in the present.

Self-paralyzing Anthroposophical Society after the First World War – The Joy about the Youth Movement

Rudolf Steiner

Consciously, Rudolf Steiner has not started any new esoteric work after the First World War. There were several attempts but no stream could be formed. Something needed to happen. Rudolf Steiner has tried in the spirituality and unspirituality of that time to do what was necessary, for instance to bring about Social Threefolding in Europe. In relation to this was the founding of the first free Waldorf School in Stuttgart. Some of the young people from the so-called “Wandering birds movement” (Wandervogel) came to him. This was for him a great joy, that these young souls, which were so flexible, have come to him. There was a deep disappointment regarding the old anthroposophists and the structures of the Anthroposophical Society of that time. Rudolf Steiner travelled again and again between Dornach and Stuttgart to discuss the problems of the Anthroposophical Society and the Waldorf School, with an endless patience. And week after week, month after month, he was telling to Marie Steiner, or to Ita Wegman: “And nothing happened!” Those who were part of the Council of the Anthroposophical Society didn’t find time to concern themselves with anything, they rejected nearly all that was new, to them the other anthroposophists were not real anthroposophists. Rudolf Steiner had come so far, that he thought about the possibility to withdraw together with six people and to start a little spiritual order. The Goetheanum existed, but so were things happening inside his soul. And then his Goetheanum burned.

He went further to Stuttgart and tried to move something. Nothing was happening. He wrote a pamphlet about this state: “Oh, bitterness, when human things are bound where they should be active…” And not in the lectures, but in the few esoteric hours which still took place, he started with overwhelming harshness to talk about the unspirituality and the destructive spirit of those times among the anthroposophists.

People around him were seeing that Rudolf Steiner looked worse and worse. He lost weight, his walk was harder and harder after the burning of the Goetheanum. Before he was like a young man walking on the Goetheanum hill, he walked much faster than anybody else. But especially after the Goetheanum had burned, he had Ita Wegman on his side. And together with her, also together with Marie Steiner, he went in 1922 to Holland and England. He wanted to meet the anthroposophist who was leading the movement from England, Daniel Dunlop.

Rudolf Steiner met “his Brother” Daniel Dunlop and together with him the Western Mysteries

Daniel Dunlop

Daniel Dunlop couldn’t speak German well, and Rudolf Steiner could not speak English well. When they met, they sat side by side and held their hands under the table. For fifteen minutes. In this lifetime, they hadn’t personally met one another before.

Rudolf Steiner was already working in a certain way with Ita Wegman. Daniel Dunlop worked with Eleanor Merry. Daniel Dunlop was married, but his wife wasn’t interested much in anthroposophy. And his work fellow had become Eleanor Merry. Rudolf Steiner told Eleanor Merry: You two need to work much, much closer. And he said about Daniel Dunlop that they are Brothers. And that Daniel Dunlop is a great representative of Western Mysteries.

Daniel Dunlop had an interesting life, I don’t want to tell every detail now. He had grown up alone, on a Scottish island. He reached the Irish intellectuals, the Theosophical Society and the American one. He lived twice in America. He was active on the innovative economic level of the industry of electricity. Electricity was at that time what is IT today. People always later talked about Daniel Dunlop with the words: He is our friend. Even the economy leaders were saying: He is our friend. Some of them said: He is our father. Eleanor Merry and later Ita Wegman have seen in Daniel Dunlop an old initiate from the American Indians, a medicine man. And as his biographer, Thomas Meyer, described him, he was in relation to the TAO Mysteries. His life didn’t develop in a spirit of sacred loneliness, like with the Rosicrucians; nor in the spirituality linked to “walking together across fields”, like in the case of Master Jesus [the high spiritual master, not to be mistaken for Christ]; but he was connected with the most enigmatic of all Masters, which was a secret even to the people who were linked to his Mysteries, like Skythianos. Some of you have certainly heard that Skythianos, Manes, Manu, Zarathustra and Buddha have initiated Christian Rosenkreuz, and although they were Boddhisattvas, later Christian Rosenkreuz could give them certain tasks. The Rosicrucian stream flowed into the anthroposophical stream, as Rudolf Steiner related starting with 1907. It was almost a cosmic-rhythmical consequence in this life of Christian Rosenkreuz and, later, the coming into existence of anthroposophy.

But what can be observed is that Rudolf Steiner went then – three years before he died – for the first time directly in the area of the Western Mysteries. The Goetheanum burned and there were all these difficulties inside the Anthroposophical Society. He started that intense common work with Ita Wegman. It was 1923 and again in summer he went to Holland and then to England. And Daniel Dunlop organized a conference, a summer school. Like us here: in the last weeks of August, on the countryside; at the ancient druid Mystery places from Wales in Penmaenmawr. And Rudolf Steiner repeatedly said that this was the start of a new stream inside anthroposophy. A model about how conferences should be organized: in a spiritual and natural environment, which offers many possibilities; in opening, naturalness and freedom, with much free space. And in 1924, in the same time of the year, there was another summer school organized by Dunlop, in Torquay in Cornwall, near the Mystery place of King Arthur and his knights.

This meeting and the questions of Ita Wegman have brought a remarkable fullness and renewal force in Rudolf Steiner. He then talked repeatedly about the way druids worked, how they brought the spirit on Earth by looking towards the mountains. One must follow closely how shadows are cast in the valleys of the mountains. There the zodiac is mirroring itself and the druid saw evolutionary impulses in the spiritual zodiac realm.

But it’s important how things happened, so in 1923 on this mountain near Penmaenmawr… – you can look on the Internet for pictures and you’ll find what Rudolf Steiner described, those menhirs. But it would be more important to go there sometime and feel what is meant.

New Mysteries of practicing esoteric work together

Ita Wegman

And there Ita Wegman asked Rudolf Steiner: Can we renew the Mysteries? Nobody thought about this. The Mysteries were at least two thousand years old – whether in Greece, at the Black See, in Ireland: Hibernia, in North Scandinavia, and later a shadow from it hidden among the Rosicrucians in Germany and Central Europe. About these Mysteries he talked later-on – starting with the Christmas Congress, the idea of which he caught in relation to the Western Mysteries in Penmaenmawr – very much. And he talked especially about the Mysteries from Ephesus, about the Master-Disciple relationship between Aristotle and Alexander the Great. There was someone there who knew whom he was talking about, he felt it in his heart. It was Willem Zeylmans van Emmichoven. The scales fell from his eyes and he said: This is about Rudolf Steiner and Ita Wegman.

Zeylmans van Emmichoven did not talk about these things. Even when Rudolf Steiner had made known to Ita Wegman whom they had been, nobody talked about this. Only Rudolf Steiner was ceaselessly talking about it, in the karma lectures. It’s wonderful the way he talked about Ephesus, how disciples were learning from the master, and the master from disciples. They stood outside with the plants, and the disciple asked the fine questions and the master could then give the new answers. And how they stood before the overwhelming statue of Artemis, and understood how the stars were mirroring themselves in the morning dew on the plants and so on. And this has led to the new way of exercising together. This showing of a new way of practicing and researching together in trust happened when he was the last time in England, in Torquay. He talked about the meditation on copper and metals – similar to the way it’s described in How to Attain Knowledge of the Higher Worlds, to meditate on the feeling of something – how copper leads us to the deceased, while crystals take one in mediation to the zodiac, to the gods. He talked about a way through music, using the seventh, major and minor, which can lead in the spiritual world to Christ. And the source of most of this inspiration (this can be followed) were the Mysteries of Druids and those of King Arthur. And Rudolf Steiner let his enthusiasm run free when he was talking about these things. He was always much more enthusiastic than all others. He was so young!

Rudolf Steiner’s vision of young enthusiastic flames and global acting

In 1924 he went for the first time to Willem Zeylmans van Emmichoven in Arnhem. Everyone was shocked, Steiner looked so bad, so vulnerable. And then he stood as an energetic young man again and said: There’s no time to take our jackets off, we need to become enthusiastic! There’s no time to clarify all things, but we need to become enthusiastic! This he was saying about the future, he was at a youth conference and he told this to young people. The young people have thought until that time: We young people are enthusiastic, while the elder people are not. Steiner said: Only the flame does not burn itself from other flames! These burning other flames were also outwardly flames like those we have talked about. They were the flames from the burning Goetheanum, from London 1942, from Berlin 1944-45, which Rudolf Steiner had already seen, when he founded the Branch there. The soul flames in London in the beginning of the 20ties have determined his brother, Daniel Dunlop, to be likewise enthusiastic. Rudolf Steiner wanted Daniel Dunlop by his side. Daniel Dunlop was organizing those amazing conferences, but he often disappointed Rudolf Steiner. Why? Because he was often busy and often ill. Either he needed to work, or he was ill. At the Christmas Congress in 1924, where Rudolf Steiner was hoping so much that Daniel Dunlop would come, he talked a lot about him and the new stream which began in England. And he was almost bitter that he didn’t come.

Daniel Dunlop’s aim: Global meetings in brotherhood

Daniel Dunlop has founded in this time a global organization which still works peacefully in a wonderful way even today: The World Power Conference. He did that thing which Rudolf Steiner wanted: to go in the world, to be there overall where something was needed. In comparison: Today the topic could be to create connections between all IT companies, in a spiritual way, in a totally different way than we could imagine. The World Power Conference (today The World Energy Council) was the first international meeting of people having to do with electricity. And Daniel Dunlop was a profound esoteric person. He always said it’s important to speak to one another in a way, that the spirit can live in the community; which means that silence is more important than speaking; that it’s important to regard the other, to be his friend, and then to talk to one another. And it was a hard destiny for Daniel Dunlop, that he repeatedly had to disappoint Rudolf Steiner, because he was either ill, or too busy on the professional level. But he was true to these summer schools.

The “International Conference for Spiritual Science” in 1928 and the “Kamp de Staakenberg” in 1930 – unsupported trials to create a global anthroposophical movement against Hitlerism

Willem Zeylmans
van Emmichoven

And when, in 1928, after Rudolf Steiner’s death, the strife was already boiling inside the Council of the General Anthroposophical Society, Daniel Dunlop took the time to organize an “International conference for Spiritual Science” in London – the first and only international conference on spiritual research. Ita Wegman stood side by side with Daniel Dunlop and opened the conference. But most of the people in Dornach were not really supportive. Under the impression of this international conference in London, Willem Zeylmans van Emmichoven and his friend, Hans Gerlinger, have become very enthusiastic about a youth meeting in Holland, held in tents: Kamp de Stakenberg. Ita Wegman had the idea that there was an urgent need for an anthroposophical youth movement, to stop the rise of the Nazis which based their fanatic development much on youth organisations.

I’m referring to the year 1930. From the two or three hundred people who were expected, one thousand came, most of them young, from all Europe, from Romania with bicycles. The lectures and workshops were held outside, in nature, in tents, people sit and stood on the ground. But for most members of Council from Dornach this was not a serious thing. But Ita Wegman was there, also Elisabeth Vreede, Guenther Wachsmuth – one of the last times when Wachsmuth built a bridge towards Ita Wegman – and Willem Zeylmans van Emmichoven – who deeply knew about the destiny of Ita Wegman and Rudolf Steiner, and whose son Emanuel has written the books about Ita Wegman.

Ludwig Polzer-Hoditz’s bridge building – About the abyss of 1935

Ludwig Polzer-Hoditz

Rudolf Steiner has granted Ita Wegman the leadership of the School for Spiritual Science, of the class hours. And, for instance, he gave the class texts to an Austrian man and said: Proceed with them as you wish. It was another man, who worked very hard for new political forms in Europe, Ludwig Polzer-Hoditz, who also wanted to work in an open way in political life, and who has developed so much an individual esotericism, that Rudolf Steiner offered him the class hours’ texts.

Before that terrible meeting for exclusion from the Council (of the Anthroposohical Society) of Ita Wegman and Elisabeth Vreede, at Easter 1935 in the Goetheanum, when that letter of notification and the article of Marie Steiner came out, the feelings were tense.

The people were so upset at this meeting, in the room there was an absolute silence, everyone was sitting as paralyzed, and there was almost no one to take stand for Ita Wegman. In relation to these things, we find the testimony of Ludwig Polzer-Hoditz, written in the guestbook of the mother-in-law of Marianne Schenker from Mariensee in Austria; the location where in 1984 a group of young people has built a Rosicrucian underground temple, after some directions given by Rudolf Steiner. I was there one time with some Romanians, to whom Marianne Schenker said fervently, at her age of 87: You need to do something in Romania next year! Evmarie Herold was also there, and we listened to Bach, while Mihai Mihăescu played. Marianne loved Bach, so as Mihai. And in her guestbook one can read something as: “In March 1935, in difficult times, I prepare myself for the meeting in Dornach. May God guard me on my way. Ludwig Polzer-Hoditz.” And he did not take part to this exclusion. He was the only one who could oppose and say directly – in my words now: These two groups should remain together, for me there is no separation. He had lots of courage. He had prepared himself in that valley in Mariensee, where he often came. He did something important for the spiritual stream inside the outwardly happening – where also from that time on the Aristotelian sharp thinking stream was then becoming more dominant as the more imaginative and social Platonic stream!

Together with Ita Wegman and Elisabeth Vreede others were excluded as well then, among them Willem Zeylmans van Emmichoven and Daniel Dunlop.

A world’s abyss, forbidden and sclerotic anthroposophy – but new forces were not stoppable

Daniel Dunlop has died early: in 1935, suddenly, after the splitting of the Anthroposophical Society. Ita Wegman has died in 1943. The stream of esoteric work, of the passionate work with young people and the open work has faded. Nazi Germany rose totally – soon the war began. Anthroposophy has been forbidden, the social-therapy institutions dissolved, the beloved handicapped people have been either hidden, or they have been killed. And out of the – after 1935 one sided – anthroposophical stream from Dornach a sclerotic element was brought in a real-existing anthroposophy – which effects until today.

A Jew fled from Germany to England, a little man. He founded the Camphill communities for people with handicap – Karl König. The war ended, the Holocaust reality was shocking the nations, the atomic bombs fell on Hiroshima and Nagasaki. In Central Europe, the Americans wanted to cut down the biggest trees, in order to keep the Germans down. This was prevented in the last moment. In Dornach another fight started: Marie Steiner had been removed from the Council. They didn’t want to sell publicly the lectures of Rudolf Steiner. Marie Steiner died in the Christmas days of 1948.

But after the war there were also new forces appearing everywhere. And anthroposophists that had been separated met in North Germany, in Schloss Hamborn and in the Benefeld Waldorf School, near the Lüneburger Heide (which my children went to). Among them, Karl König, who returned from England, and the founder of interesting social projects in Holland, Bernard Lievegoed, a friend of Willem Zeylmans van Emmichoven, all of them being part of that circle, which met in order to overcome the exclusions and the existing separation. But this needed a long time, many friends have died and could not live the reunification. Others, who were already in the spiritual world, might have lived there a certain bitterness and much increased love than before for the past opponents. They watched what was happening in the world, on Earth, overall, in Romania also, what was happening there. Maybe they were especially present near those who were taken in captivity and tortured; who needed to hide Steiner books under the floor, as in communist Romania, who didn’t tell each other their names, so that in case they were be tortured, they would not be able to betray the other. Or to all those who were steadily supporting the newborn Waldorf schools, bio-dynamic farms, places for handicapped – and the lonesome esoteric workers like Gerhard Reisch, the nearly unknown painter of spiritual experiences, Hugo Erbe, the spiritual researcher for new prepared substances for gardeners and farmers and – better known – Fred Poeppig with his esoteric seminars, besides the mainstream of anthroposophy.

The trials in the 60ties

Bernard Lievegoed

Time passed and the 60ties began. Albert Steffen and Guenther Wachsmuth, the last two people from the Christmas Congress Council died in 1963, they have lead the Anthroposophical Society in Dornach until then. The spirit started to tremble in the whole wide world. A balance needed to appear for the awful things which happened in the first half of the 20th Century. A wild vortex came in the youth movement of the 60ties. In a mixed culmination of good and evil forces the karma clearing forces of Believing, Love and Hope came shortly into the generations of the end of the 60ties. Bernard Lievegoed went to Spring Valley, U.S., and held in 1965 some wonderful lectures already in this open and renewing spirit : “Towards the 21st Century”, where he pointed out clearly: Speak openly about spiritual experiences, find new brotherly social forms, new forms of dialogue, start creating a Michael culture! At the end of the 60ties there was also a big meeting on the East coast of America between hippies and anthroposophists. The anthoposophists were astonished how free the youth movement people were. And astonishing free they talked openly about their own spiritual and threshold experiences. But the spark could not really fly over from the anthroposophists – their attitude was teacher alike not friend alike! A missed chance, this big worldwide youth movement passed the anthroposophical visions nearly unrecognized! But even with this the anthroposophical stream got very powerful from the 60ties generation to the 70ties with much new founded schools, bio-dynamic farms, social-therapy places and so on. “Bio-dynamic” was a magical word in many alternative groups and the constellation calendar of Maria Thun was easy to find in most of the starting Bio shops in that time.

Back to Lievegoed: Besides his social work, he was already since a long time doing organizational counseling. He was known amongst Dutch firms as an innovator in the field of organizational development. Also he was one of the starters of Biography work which was getting a big theme in Anthroposophy in the 80ties. In the beginning 60ties he did not want to assume the position of President of the Anthroposophical Society in Holland from Willem Zeylmans. There were a lot of fights also. Still, he became President of the Anthroposophical Society at Zeylmans request, hard work, but he brought many new things. Lievegoed lived long, until the 80ties, when he was severely ill. He told Jelle van der Meulen: Jelle, I must write another book. But I cannot write anymore, so I must speak. Bring a recorder please. And he talked about the destiny of Ita Wegman and Rudolf Steiner. He talked openly about all incarnations and about the meaning of saving the soul. What Kirchner-Bochholt published, half-hidden, suddenly became public after his death. At that time I was young, and in my study circle we were very enthusiastic. But it didn’t yet have the needed depth. And another fifteen years needed to pass until the books of Emanuel Zeylmans van Emmichoven – the son of Willem Zeylmans – about Ita Wegman came out. And then there was the time to weep. When these letters in there are being read, we see the pain which was to be found there.

Endless waiting for speaking openly about individual and spiritual experiences

This was happening in the 90ties. Thirty years already passed since Bernard Lievegoed said there needed to be an open discussion about spiritual experiences, as Rudolf Steiner said to the young people: Speak openly about your spiritual experiences. – They said: We have none. – He said: You have them every day. – Young people came to him and said: We want to build a community. What Rudolf Steiner gave to the young people was for a future of hundreds or even thousands of years – common meditations. About which I don’t want to speak now. There would be too much to say.

In the 80ties there was an impulse to meditation through anthroposophists like Jörgen Smit, George Kühlewind and Johannes W. Schneider – but it was more talking about and giving advices. There where – not supported from Dornach – the big public “Aufbruch (Breakthrough) Congress” in Hamburg in the mid 80ties, the amazing international traveling anthroposophical Idriart-Festivals – with Miha Pocačnik, Shriever , Helmut Hannessen going to Pakistan, China, Mexico and so on. The alternative GLS-Bank, founded by Ernst-Wilhelm Barkhof in the 70ties was becoming a bit famous. In that time anthroposophy became better known in Germany through an article series about Anthroposophy in the most popular political weekly magazine “Der Spiegel”, in which the great social artist and anthroposophist Joseph Beuys gave an Interview. He had been short before, with other Threefold social order anthroposophists, co-founder of the new political Eco Party “The Greens”. He was asked why only Steiner had this clairvoyance experiences. Beuys answered that other anthroposophists have tem too – but don’t talk about that! Also others, like the big churches in Germany in there sect-reports – although they didn’t judge the Anthroposophical Society as a sect – were asking sarcastically: “What’s that for a science, where only the founder sees things and the followers not?!”

In the 90ties Yeshayahu Ben-Aharon brought out a book about an Imagination about the 20th century and a bit later Jostein Saether spoke in public about his spiritual experiences and Karma research and made a book out of it. But it was no breakthrough to an open discourse about spiritual experiences.

Emanuel Zeylmans van Emmichoven is now also in the spiritual world. And now Junko Althaus comes here to us and we can finally speak about this! And now here we speak about individual and spiritual experiences – and practice together!

Conscious view on the star speech of today

But we have to be aware on the time speech always. Now as example we have these years the great star speech of the years 1933-1935 again. Rudolf Steiner talked at the end of his life about Neptune and Uranus, which have something to do with the Man-Spirit and the Spirit of Life – that means with future consciousness impulses. Pluto was not discovered then. And in the period between 1933 and 1935 there was a rare and forceful constellation – astrologers call it difficult – a quadrature between Uranus and Pluto. It’s connected with future consciousness but so strong in this coming together that it’s also a danger of radicalization. Now we have it again, from 2012 until 2015. In that time it happened five times, this time it will take place seven times. The first times was at St. John’s this year (2012), the second will be near Michaelmas. We come near to the Christ speech if we understand the constellations that Rudolf Steiner talked about in 1923! I observed these things since my twenties – that’s why I dare to talk about. And it’s interesting that this constellation now is always connected to the four celebration times of the year. Times when the heaven seems a bit more open than usual!

The constellation speech is a later step of the esoteric schooling of Rudolf Steiner. After the step of Intuition comes the step of the “Relation between Microcomos and Macrocosmos”! Here was the field of Elisabeth Vreede, and it is so important to be aware of her!

Unfinished work of Rudolf Steiner

Steiner talked a lot about this and wanted to talk even more, especially after he went to Torquay in 1924 and held a very practical esoteric summer school. He wanted to talk also about practical care, about how people needed to help each other. He talked for the first time at the dinner table in Koberwitz, in 1924, about the fact that the entire world should be psychologized. In other words, humanity, all its strivings in social life would be introduced in the soul reality. He planned a big journey, probably together with Ita Wegman, Daniel Dunlop, Zeylmans van Emmichoven in America, in the summer of 1925. There he would have met the Mysteries from which Daniel Dunlop is supposed to have come from. He would therefore have been able to bring something from the Atlantis TAO Mysteries back to Europe, thus linking the East with the West. This connection between the Mysteries of East and West would have maybe reached a higher grade. But it happened otherwise. And on the death bed he said: We must tell the Angels about how the evil is working on Earth. The Angels from the higher worlds of which he spoke can only then help us, when we share with them the imaginations of the mechanism in conflict and evil. He told Alexander Strakosch that the difficulties in the Anthroposophical Society “come from the fact that the steps toward higher knowledge have not been reached by a sufficient number of people, steps which have been described in the book How to Attain Knowledge of the Higher Worlds.” Steiner said: “When the spiritual world has set me the task to write this book, it expected that many people would make the step forwards. The spiritual world throws out a fishing-rod from time to time. This time nothing was caught.”

The beginning of the new millennium brings a slow gradual opening

Now let’s go back to the 90ties, after the revolutions in Eastern Europe, when the Sekem Farm in Egypt, founded by the anthroposophist Ibrahim Aboulaish, was becoming so famous that they got a bit later the Alternative Nobel Price together with another anthroposophical activist from the Philippines, Nicanor Perlas! The book “The Social World as Mystery Center” by Harry Salman opened many anthroposophical hearts; the mentioned Ben-Aharon book; the revelations of the deepness and tragic of the karmic relation of Rudolf Steiner and Ita Wegman in the books by Emanuel Zeylmans van Emmichoven; the Daniel Dunlop biography by Thomas Meyer was received very well. Karma research was for a short time a big topic for people like Jostein Saether, Heide Oehms, Coen van Houten and others. For short it seemed possible to have a free young team as the council of the German Anthroposophical Society – sadly no longer successful.

Then in 1998 in the Goetheanum magazine a concrete describing came out – of the perceptions on the etheric level, till the elemental beings from a needle tree and so on. It was written by a gardener that no one knew: Dorian Schmidt. And many had the feeling: Finally! It was a clean work, which from phenomenology led to the supersensible. And in that period others also appeared and started to write. Suddenly someone writes an article in Info3 and asks: “What do you actually see?” – Marius Gabor. In the article “What do you actually see?” it is said that in the development of anthroposophy it’s important what one actually perceives. It was written in a funny, direct way. For me it was a treat, as well as for many others. I am not interested in placing ourselves on a pedestal, but that is from my perspective this history, that is my image. These capacities… – the tragedy of the Anthroposophical Society is connected to the lack of the capacity to look deeper into social life, for example. If this would have happened from 1909, when the book How to Attain Knowledge of the Higher Worlds came out, maybe in 1921 there would have been the first people to stand alongside Rudolf Steiner from their own experience. And then we could eventually speak about new social forms. Maybe there would have been a bigger youth movement until the 30ties. Maybe through Daniel Dunlop and Ludwig Polzer-Hoditz new impulses would have come to Europe, in the global world. Daniel Dunlop, once perhaps a medicine man who lived the spirituality in the remoteness of America would have entered the spirituality of the world and would have made a global connection. About these things another lecture could be held.

Impressions about the present

We are now working openly and practically and in scientific steps with spiritual experiences here. But are we also aware of our surrounding – today it is important to be very awake. Because we are sleeping now – I’m not saying it in a bad sense, but this year is particularly sleepy. We will later on read how sleepy this year was, and maybe how a new dictatorship was created in the EU, by controlling the economies of countries. If nothing changes, the poorer countries in the South will be dependent on the rich ones in the North. Europe will be controlled from London and Berlin through this institution ESM (European Stability Mechanism) which supervises the banks. Search for it in the Internet! It is incredible; it is as if we would have slept, me also. I could show now other big global problems and where anthroposophical initiatives are situated. “In Dornach there is an end of the world atmosphere” – this I’ve read inside the Goetheanum magazine. I don’t want to be too rhetorical, dramatic, but we are in the midst of things. The drama doesn’t take place in 1924, the drama takes place now, in 2012. It is a real Mystery-Drama, because it is global. An anthroposophical paralysis has entered. The force of the youth movement from the 60ties, 70ties has brought about many anthroposophical institutions. Sure, I hope that also this achieving of emphatic capacities, through the “Contemplative Inquiry” work of Arthur Zajonc; the “Presencing” work, out of the future and the surrounding, of Otto Scharmer; of anthroposophists which have become active in the whole world, will move things. Or the indication of Jeremy Rifkin on the need of a “Empathic Civilization” and a “Biosphere Consciousness”! And I hope that from this kind of work as ours many things will appear. Or from an esoterically deepened biographical counseling, as that of Rinke Visser from Holland, who some of the people here work with. But a feeling of helplessness often appears when we look over things.

But this situation was also then, and it’s interesting how Rudolf Steiner continued, how Ita Wegman continued and also Daniel Dunlop. And then comes the question that we’ve put in movement at the beginning of this conference: Where are we now? Where are the reunited Aristotelians and Platonists? I believe that we have the task to ask ourselves where we are in this relation. Not in order to praise ourselves, but to understand more. We are friends of Daniel Dunlop, we are friends of Ita Wegman. I am happy that many people start to work in the present moment in a likewise direct way as we do here – in many places. I am also happy about those who support us, though not very much comes from Anthroposophical Societies. The Anthroposophical Society in Romania is an exception. In other Anthroposophical Societies, these things are not adequately seen, because people are not sufficiently harmonized in order to say: Let’s do these things. Let’s speak openly about the things we talked about here. And – sad to say – the Anthroposophical Societies in Germany and Switzerland tend to be elder people’s homes. No young generation at most of the branches. And Dornach has not finished really with the idea of central leading and directing all – even if in reality the authority is already gone in the last years and this model didn’t fit the spiritual realities anymore already after 1935.

Is there still the need to fear, and not to talk, and not to integrate the diversity? – including a stigmatized anthroposophist as Judith van Halle, mediators to elemental beings like Verena Stael von Hollstein, free acting meditation workers as Thomas Mayer and Agnes Hardorp? It’s too late for that attitude I would say. Anthroposophy is diverse like life and can integrate in clear mirroring insights a lot – and I say this as a hardliner in clear methodical background of every step of practicing! Round tables can show if somebody has to work still on clearing his things. A blooming practicing and research culture is possible nowadays! Cleared steps in Imagination – Inspiration – Intuition! And this has the potential to renew the earthly forms of the eternal movement – out of the spiritual world – in open awareness and “Meditative Inquiry”! In the moment I have hope that the Initiative of Foundations and the Goetheanum – “Meditation Worldwide” – can bring the needed last step in the direction towards such interesting culture.

I hope that I managed to make us awake a little, things take place so fast, important things fade away quick and then we only know: they held this or that lecture, and there was also a nice Japanese woman there and so on. But I think it’s irresponsible to underburden ourselves. Sure, it’s also irresponsible to overburden yourself. But generally it’s far worse when you underburden yourself. We are inside this long, long stream, we are also in the stream of Rosicrucianism. And we need to speak about our striving, about the doors we found, or we are near to find – for now in a more private way. The world, the connection to all beings around us wants to become more personal. Maybe in the near future we’ll do this exchanging together, but for now it’s nice that we’re practicing. And overviewing the long way we are coming from, I wish to end with the carrying Rosicrucian words that we trust:

Out of the Divine is Mankind living

In the Christ, death becomes life

Into the Spirit’s Cosmic Thoughts is the soul awakening.

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