CAMPHILL CORRESPONDENCE - November/December 2002
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November/December 2002
CAMPHILL CORRESPONDENCE
N ow is the time for the chal-
lenging work of making
peace. I don't see much effort in
that direction on an international
scale. I don't hear real, sophisti-
cated, heartfelt plans for a peace-
ful world. I'm reminded of clients
in therapy who present traumas
and personal disasters . They may
try to overcome their obstacles,
but they get where they want to
be only by taking in the experi-
ence of trauma and holding it un-
til it begins to offer its sense .
Peace is a positive condition, a
desire to be connected with the
`Kudolt Meiner stood for Threetolding' See article page 14 . people of your neighbourhood,
your country and the world, based on an appreciation for the world-view and way of life they offer . It
requires a profound love of difference and diversity in all things, and that love has to be so grounded,
concrete and unsentimental that it translates into justice and mutual support .
• . .International peace also requires peace in the individual heart . Each person needs to find a vision, a
calling, work, love, and reconciliation with family and the past ; to feel the tranquillity ofheart neces-
sary for a peaceful engagement with the world . This condition will never be perfect or complete, but
the process of interior peacemaking allows compassionate expression and an end to the common,
personal paranoia that works against peace .
• . .I'm distressed by the way world leaders are talking and positioning themselves . But I also have hope .
I'm reminded of the days in America of demonstrations and marches and messy uprisings for racial
justice . Many wanted to go back to the peace of a former time, but that former so-called peace was
bought at the price of the freedom, dignity and opportunity of mill ions of deserving people . I hope that
the current struggles represent a passage through injustice towards a better world . Only that kind of
outcome will show that we have been making peace and not merely stifling upheaval .
• . . This kind ofpeacemaking is a quiet, reflective process of a local life rich in diversity and individual-
ity. The goal is not a worldwide consciousness of unity but a pleasurable conversation with a fellow
human being whose life is remarkably different from yours and immeasurably enriching to you . Peace
is the deep)y felt wish that the other prosper and cultivate his and her differences . Thomas Moore
Thomas Moore is the author of Care of the Soul, Original Self and other works .Centenary matters from the editor
As the end of this year approaches, we are happy to tion for it and, not least, the brave few who have
go out in style with several major, and very varied, expressed criticism-equally important and useful .
contributions in this issue arising from Karl Königs As usual with special issues, it has created a slight
Centenary . backlog of material and we apologise if your contri-
The editorial team would like to thank all of you bution is not included here .
who were so supportive, in a variety of ways, in mak- Some centres have ordered extra copies to give to
ing possible the Centenary edition in September . Also, friends and supporters . These are still available from
all of you who have expressed thanks and apprecia- Maria address on Back Cover. Your editor, Peter
'...a great man passed this way'
John Nixon, Glencraig, Northern Ireland
t is remarkable what a deep and significant experi- top the head in which the Book of Keils was written .
ence it was for Karl König when he paid his first visit The disc is the image of the astral body in the etheric
to Ireland in February/March 1953 . A sequence of diary realm. Am very pleased with this insight . Then on to Dub-
entries and a letter to a close friend bear striking testi- lin . In the early afternoon visited Trinity College and in
mony to this . the library saw the Book of Keils and other manuscripts .
1 St March 1953 : We are travelling by car along the north- 5th March 1953 : In the afternoon I go to the National
ern coast. It is very misty, but the sun is gradually break- Museum in Dublin and see the most astonishing things
ing through in radiant brightness . I am only now from early Irish history. Examples of gold-work remind
becoming aware how very strange Ireland is . The grass me of Mycenae, early Christian craft work of extraordi-
is greener than anywhere else, and the light, too, is dif- nary beauty. Then there are the casts of many Irish
ferent. I feel that the whole iron process in earth and air crosses which, when thus placed together, again bring
is much weaker than in other parts of the Earth, and for the etheric image of man before my mind . . . If all this
that reason the copper process is much stronger. The were illuminated by the Rose-Cross, it could shine forth
sea is of a wonderful blue and the water clear and trans- in a new way.
parent . It is wonderful to experience this strange land.
3rd March 1953 : In the morning we cross the border to From a letter to Eberhard Schickler, 16th March 1953
the South and are in Ireland proper. We drive to Keils, My stay in Ireland was something of quite extraordinary
and in the market place I see my first Irish cross . The significance. It was as though there were open doors wher-
impression is overwhelming . ever I went . In Belfast over five hundred people attended
The etheric atmosphere around it is completely differ- my lecture . In Dublin over three hundred, in London-
ent, radiant, translucent. Then in the house of Columcille, derry over two hundred and fifty. Everything was made
where the Book of Keils was written . Then to very official, with long newspaper reports and mayors,
Newgrange, where the Hibernian sanctuary of initia- state functions, dinners and so on . I have very seldom
tion lies underground. The shaft of the cross is hewn figured in this role and was deeply amazed to experi-
through the rock and then its intersecting arms . Fonts ence that Anthroposophia-in the form in which I was
lie on either side, only candlelight illuminates the depths able to bring it was accepted with open arms and
and the sun at the midnight hour can be dimly discerned . warm hearts . It is quite astonishing that nothing has ever
Yes, here lived what Rudolf Steiner called cosmic Chris- been publicly said there about Rudolf Steiner, and so it
tianity. Here the ancient visionary powers still work and was absolutely right that I gave the large public lecture
weave; this place is dead, consecrated and yet some- in Belfast on 27' February (Rudol f Steiner s birthday)
how preserved. and the one in Dublin on 4th March (Ita Wegman's death
4thMarch 1953 : In the morning we drive to day) . The experience of the land was a profound one .
Monasterboice . There Irish crosses tower out of the mist. Ireland is indeed a remnant of Paradise, and now 1 have
At the top of the crosses I discovered a house carved been allowed to experience it for myself.
with the same form as that ofColumcille in Keils, and so
I know that it represents man in his head organisation . As the years passed Ireland also was to be deeply im-
Thus the cross is man's etheric organisation, with at its pressed by Dr. König, and this is clearly witnessed by a
Contents
. . . a great man passed this way' John Nixon Obituaries Marjorie Rosenthai 11 / Lawrence Adler 13
Goetheanum finances Brigitte Köber and News from the Movement
Cc rneIius M . Pietzner 1 Threefoldin takes to the streets Ivan Jacobsen 14
A life's journey Baruch Luke Urieli 3 Brachenreut e and the air tragedy Bruno
The land, and associative community building Wegmüller 15 / 30 Years Duffcarrig Jens-Peter
Hartmut von Ieetze 5 Linde 16 / Joan Tallo-80 Years 17
Soul Calendar Elsbeth Groth 6 Christof-Andreas is 70! 18
Promoting the Spiritual Well-being of Children : Books Hans Schauder, Vienna-my Home / Dag
Conference Rob in Jackson 8 Hammarskjöld Biography / The Catacombs 18
The Titanic and 11 th September Alan Potter 10'Tribute from Northern Ireland' written by Mrs . Doris
L . Stanfield for the Glencraig Curative Schools Council
after his death in 1966 . In just two paragraphs she cap-
tures something of the essence of who he was and what
he brough :
Northern Ireland is a richer, better place today be-
cause a great man passed this way-that man, Dr. Karl
König, physician, philosopher, lecturer, writer, lit the can-
dle of hope in the hearts of many parents for their handi-
capped children and young people.
. . . To have known Dr. König was an experience never
to be forgotten; to work under his guidance was a privi-
lege. Those of us who have done so found that he could
inspire us with something from himself, making it possi-
ble to attain heights which one felt would be impossible.
May the light of his wisdom continue to shine for us
all into future times .
Regarding Camphill and the Goetheanum
Brigitte Köber, Aigues Vertes, Switzerland
W e are aware of the significance of the year 2002
for the Camphill movement-of Karl Königs birth
centenary on 25th September. At the same time there is
the awareness that 100 years have passed since 1902 when Nativity with Beasts and Shepherds, David )ones
the first attempts for Society-building out of the spirit
of anthroposophy were envisaged by Rudolf Steiner. I feel that the well-being of the Goetheanum itself should
Throughout Camphill worldwide, festive activities be more consciously included in Camphill's caring
have been planned . I asked myself, What do we wish concern and responsibility, also financially . I consider
to celebrate on this occasion? The commemoration is this as vital for the future .
a profound recognition of the impulsewhich Karl König Would it not be appropriate and timely for each
brought with him at birth . It was a far-reaching im- Camphill centre that is able, to make a conscious mon-
pulse which found its manifestation in the attempts at etary gift to the Goetheanum on the occasion of the cen-
living, working and striving in community with hu- tenary of Dr. Königs birthday? Surely this would be an
man destinies in need of special care . important step and gesture at this time, and a recogni-
We know well the custom of giving and receiving tion of the Goetheanum and its Society building efforts .
gifts on birthdays . At this centenary birthday what I need courage to make this centenary birthday ap-
would be the right gesture? Could the gesture be re- peal and hope it may find a strong echo . I feel certain
versed : namely to give rather than to receive? that the initiator of the Camphill movement would join
The Camphill impulse is inseparable from the well- wholeheartedly with this supporting gesture of thanks-
spring of Anthroposophia which has its home in the giving towards the Goetheanum .
Goetheanum building . In the Goetheanum, untiring Before sending this letter to Camphill Correspondence
work is done in the service of Anthroposophia and it is I shared its content with Cornelius Pietzner, Treasurer
done continuously under very strained financial condi- of the General Anthroposophical Society at the
tions . Living not too far from the Goetheanum I have Goetheanum, who offered to provide some details,
become increasingly conscious of this fact . which follow.
An introduction to The Goetheanum and its finances
Cornelius M . Pietzner, Dornach, Switzerland
W hen Brigitte Köber phoned to tell me of her ini-
tiative to connect a centenary consciousness to
the work of the Anthroposophical Society and the
Swiss francs, or just over 15 million Euros . The
Goetheanum is entirely privately financed . There is no
state or federal (government) support . Everything must
Goetheanum I thought that this was timely and fitting to be accomplished through support by members and
the ongoing weaving of the Camphill impulse within friends . This is a unique situation in Switzerland .
the General Anthroposophical Section of the Society . I For urgent renovation projects to buildings such as the
therefore offered to provide a few aspects of my work in Halde, the Glashaus, the Schreinerei and the
the Vorstand responsible for the financial life of the Goetheanum itself (restoring part of the outside face),
Anthroposophical Society and Goetheanum . we will need a minimum of 12 million Swiss francs (8 .3
A few facts and details may be of interest : The million Euros) over the next 5 years . Important artistic
Goetheanum/AAG annual running cost is 22 million projects like the Faustperformance, now in preparation
1preparation for 2004, need to be partially financed ferences and performances, workshops and seminars
through gifts and donations . Of the expected total cost and meetings of all kinds . We estimate that approxi-
of approximately 13 million Swiss francs (8 .9 million mately 120,000 people visit the Goetheanum every
Euros), the Goetheanum needs to support one half, or year-and they want to come to a building that is clean,
about 6 million Swiss francs over the next three years . warm, and with lights on! This needs support, as do
This is in addition to ongoing and ordinary needs . It is the 230 coworkers of the Goetheanum . The building
expected that there will be approximately 20 perform- needs to be cared for, and the beautiful gardens and
ances of the entire unabridged Faust each lasting a grounds . It needs to be watched and supervised, ar-
total of almost 24 hours . It is also a powerful opportu- rangements need to be made for all the visitors-from
nity for many people to experience the Goetheanum, finding a room or a meal, to preparing rooms for meet-
as we are expecting approximately 15,000 people to ings and conferences . This is the most costly part of the
attend these performances over a 6 month period . budget when we include everything that belongs to
Of our total budget of 22 million Swiss francs, we the Goetheanum itself and the needs related to serving
must 'find' 12 million (8 .3 million Euros) every year . the needs of the worldwide Society . In total this costs
This essentially comes in five different ways : about 11 .9 million Swiss francs every year . Because of
1 . Membership dues: 5 million CHF the services we provide such as the Wochenschrift news-
2 . Institutional/organization support : 2 million CHF paper and others, we can reduce these costs by ap-
3 . Gifts and donations : 1 .8 million CHF proximately 5 .5 million francs income every year .
4 . Legacies and bequests : 2 .2 million CHF Therefore, our total cost for Society related expenses is
5 . Other diverse sources : 1 million CHF 6 .4 million Swiss francs (4 .4 million Euros) . One can
There are approximately 52,000 members of the see that even just for Society related expenses, without
Anthroposophical Society worldwide . However, mem- the added costs of the School of Spiritual Science and
bership dues provide less than 25% of the running costs the Stage, the fees and dues of the members do not
of the Goetheanum . Many members cannot pay the meet the costs . It would be important that we could, at
full amount and dues are indexed to a cost of living the very least, find annual support from friends and or-
standard for poorer countries . Two decades ago the ganizations to meet this shortfall of almost 1 .5 million
membership fees paid for 40% of the running costs of CHF (ca . 1 million Euros).
the Goetheanum . Thus, this situation has become worse I have chosen to share some simple financial facts
over the years . with the readership to place the situation of the
One can think of the Goetheanum as encompassing Goetheanum in perspective . (Incidentally, you can also
three central activity areas each of which has both costs visit the Goetheanum web site at w ww.aagfinance .c h
and income . The three areas are : (English) or www.aagfinanz .c h (German) for more re-
The School for Spiritual Science with 10 Sections lated information .
not including the Agricultural Department of the Natu- The Society needs the active interest and engagement,
ral Science Section-which lies at the center of the also practically in the financial realm, of individuals
work of the Anthroposophical Society. The School for and entities that feel themselves connected to the im-
Spiritual Science conducts research based on spiritual pulses of anthroposophy. There are a number of groups
science in their chosen areas and coordinates training, and institutions that have freely decided to donate every
research and activities worldwide . The total cost for year to the Goetheanum, recognizing the need to sup-
the School of Spiritual Science is 6 .5 million CHF (4 .5 port this work . This is different from individual support
million Euros) . The Sections are able to pay for just to one or the other Section which is also important,
over half of these costs, and the Goetheanum, in sup- but is just one aspect of the total outlook .
port of the Sections and the School, pays for the rest, Brigitte's initiative is very welcome for many reasons,
or almost 2 .6 million CHF. and the interest and concern of the Camph i I I Move-
The Stage at the Goetheanum, in the Grand Hall, is ment for the life of anthroposophy and the Society is
the heart of the Goetheanum building itself . It is the recognized with the greatest respect and thankfulness .
home of Rudolf Steiner's Mystery Dramas, which were If any community or person would like further infor-
again performed this past summer, and also a center mation, please feel welcome to contact me at the
for Goethe's Faust, performed regularly for over 60 Goetheanum at : tel : +41 61 706 43 10, fax : +41 61
years . The Stage is a central element of what the 706 43 14, e-mail : finanzwesenCgoetheanum .c h
Goetheanum is and means for anthroposophy. The For those who might like to take initiative, the follow-
Society supports two permanent Ensembles : one for ing is the relevant information .
Eurythmy and one for Drama . Many thousands of peo- Thank you very much, Cornelius M. Pietzner,
ple come regularly every year for what radiates from Treasurer, Vorstand am Goetheanum .
the Goetheanum out of its artistic and cultural striv-
ing . The cost of the Stage, with all its many aspects, Goetheanum Bank details : From Germany: Beneficiary:
Anthroposophische Gesellschaft in Deutschland eV
technical equipment and people, and all the produc-
Account no . 10 084 510, GLS Gemeinschaftsbank eG, D-
tions, is almost 3 .8 million Swiss francs (2 .6 million
70188 Stuttgart, BLZ 430 609 67 From Switzerland : Benefi-
Euros) . Its income is less than one million francs, so ciary : General Anthroposophical Society, Postfach, CH-4143
the Goetheanum supports the Stage with a total of 2 .9 Dornach 1, Account no . 1 Raiffeisenbank, CH-
million Swiss francs (2 .0 million Euros) . These costs must 9001 St. Gallen, Clearing no. 80005, From other countries :
be found through gifts and donations . Beneficiary: General Anthroposophical Society, Postfach, CH-
The third aspect for the Goetheanum is to serve as 4143 Dornach 1, Account no . 108862 . 92, Raiffeisenbank,
the center of the worldwide Anthroposophical Soci- CH-9001 St. Gallen, Clearing no . 80005, Swift code RAIFCH22
ety, with members and friends coming to visit for con- Postal account of Raiffeisenbank: 90-970-5
2A life's journey
Baruch Luke Urielf, Camphill Kyle, Rep . of Ireland
Earthly depths
T amar and I met Dr. König for the first time on 11th hand over my tasks at Grange Village, leave my settled
September 1951, a day after our arrival at Camphill existence and go to train for priesthood in The Chris-
Aberdeen . In the following fifteen years I met him very tian Community . It was a decision which many of my
many times-as lecturer, teacher, adviser and as one friends could not understand . It led me into a totally
who pointed out one's mistakes, blunders, weaknesses . new realm and was to bring with it a parting of more
In this last respect I was very lucky-Dr . König never than one year from my family . And yet it stood one day
shouted at me . He was a choleric man and one could in front of me as a demand of such strength and clarity
witness time and again his temperament! But he prob- that it could not be ignored .
ably knew that with me a gentle remark went much
deeper than a shout . I have forgotten a great deal in The ether world
the last years but I remember still all his various words So, on 25th January 1975, I was ordained priest of The
of guidance, such as the moment when he handed me Christian Community and was sent to Glencraig Com-
my certificate on completing the training in Curative munity in Northern Ireland to become the first resi-
Education and said that he could give me only half a dent priest of The Christian Community in Ireland . Soon
certificate-the other half belongs to my wife . In this enough, I not only celebrated at Glencraig but became
way he pointed out to the intellectual how much he a visiting priest to the other Camphill communities in
owed his earthly anchorage and companion in life . Northern Ireland, and later to the new communities in
And I could not but agree inwardly and try to turn the Irish Republic .
more intensely to earthly realities . In this way I was allowed to experience how two vi-
I n those days, 1951-1966, the Camphill Movement sions of Karl Königs became gradually true . He had
was still relatively small and König was very aware of been told by Ita Wegman that he should establish the
the destiny and development of every member of it . impulse of anthroposophy in the Irish Republic through
So it was not by chance that at a time when our family medical and curative work . However, the plans which
was well settled at Thornbury Lodge and I was mainly he had submitted to the Irish government were too
engaged as teacher with some part-time duties in the great and futuristic and the entry of this impulse into
garden, we were moved to the Ringwood Schools the Irish Republic therefore had to wait till 13 years
where I was to take responsibility for the land and the after his death, though the step into Northern Ireland
vegetable growing . had been possible during his lifetime .
Through making this step towards the earth, hidden The second vision was one of a close co-operation
depths of my own earthly existence came to the fore. between Camphill and The Christian Community . This
Soon enough our marriage went through a deep crisis had been established at Botton Village through Peter
from which it recovered only after 1964 . My destiny Roth and reached later into other Camph i I I Villages,
had begun to change fundamentally through the en- especially in Britain and Ireland .
counter with König and with the being of Camphill . In this way I could, as a member of the Camphill
Movement, meet his impulses through their manifes-
The language of the heart tation on earth and through meeting and working to-
When I moved in 1964 from Ringwood to GrangeVil- gether with his close collaborators . However a direct
lage, where I rejoined my family after some years of meeting with his being took place in another way and
parting, and became responsible for the welfare of the has its roots in a Training Course lesson by him in the
land and eventually for the administrative and social year 195213 . In a course about the Human Senses he
texture of the place, I met another teacher : Peter Roth . turned in great depth to the sense of hearing . He de-
Peter, the founder of Botton Village, was an ingenious scribed five of seven steps in the development of hear-
man with extraordinary social gifts who, however, ing . The fifth step is made possible through the growth
found it difficult to impart his impulses in a logically of an etheric organ in man . During embryonic devel-
ordered way because his ability to express himself had opment a part of the ear moves down to become the
been fundamentally impaired through an attack of kidneys and in this way a lyre-shaped etheric organ is
polio . His words, advice and actions seemed time and formed which has four 'strings' . These strings are our
again totally out of place and only gradually and pain- physical body, ether body, astral body and our I . Thus
fully could I learn to understand how much wisdom the world can resound in man and man can resound
there was in his apparent foolishness . It took me a very in his fellow men . A musical interchange becomes
long time till I realised how this human being had possible whereby we can tune in with the world and
learned, through the many years of suffering imposed help to change the world around us in such a way that
on him by the after-effects of his illness, to live out of our innermost existence can be in tune with it .
an immense depth of morality and love . I was deeply struck by this description of Königs . As
Perhaps it was this encounter which opened my eyes time passed I learned that Rudolf Steiner, in his lec-
to see how our villagers at GrangeVillage were changed tures on the karma of vocation, described the four
when they were attending the Act of Consecration of members of man's existence as four strings of an in-
Man . Their innermost humanity started to shine out . strument, but he did not speak about its lyre-like form
This experience led eventually to the day in 1973 when nor about its anchorage in ears and kidneys . Gradu-
I knew that, in defiance of all logical thinking, I should ally this lesson began to stand out in my memory as a
3ally this lesson began to stand out in my memory as a of earthly slavery' . (From the Michaelmas prayer of the
special gift to our specific group of students . The im- Act of Consecration of Man .)
age of this Apollonic instrument accompanied my path- If we look more closely at this imagery we can real-
way into my own dark depths at Ringwood and my ise that the fallen eyes of the man have the ability to
gradual rise out of it as time went on . transform blood into the white seminal fluid, which
When I had made my way to the priesthood, which can call the human entelechy from the heavenly world
led me to Ireland, and l could gradually start to sense into the depths of earthly existence . Time and again it
the quivering of the etheric world on this special is- happens that the human soul is not called but torn and
land, further worlds opened up to me . I could discover precipitated into earthly existence . On the other hand,
the etheric quality of the after-image and strive, to- the fallen eyes of woman, her breasts, have the gift of
gether with many others, to see it ever more consciously transforming blood into the white fluid of milk, and
in colours, plants, animals, human beings, life encoun- by suckling the child help it gradually to learn to meet
ters and life situations . And in this striving to see with a the joys and sorrows, the challenges and trials of earthly
new power of vision there sounded, with discreet hid- existence . It was for me a deeply moving experience
den tones, the etheric lyre of Apollo-Michael . The af- to hear the story of a friend who for a time looked after
terimage had begun to lead to the after-tone . Or to the child of her sister in law when the mother of this
put it another way : seeing started to become listening, baby died in giving birth and the bereft family felt un-
and listening started to become beholding . able to cope . It was then that the breasts of this friend
Out of this gradual pathway, which I was led to walk began to swell and to produce milk and she could have
on the island of Ireland-an island which has been gladly fed the baby were it not for the concern that she
called in early traditions the island of St . John the Evan- would tie the child to herself when it was meant to
gelist-I learned to see some aspects of the human body return to its father and siblings . It is through such a
and their functions in a totally new way. true story that one can start to realise what it meant
that part of the eyes of woman moved down to the
The fallen human countenance ; the male and region of her heart . The pain and the greatness of wom-
female organs anhood becomes visible .
I have described in my book Male and Female, that I Yet there is one part of the drama of the fall of the
learned to know in my youth the teachings of Sigmund countenance of the human being which does not relate
Freud . I had found them fascinating yet increasingly to either man or woman, but which happens equally
sensed that there was something entirely wrong in them . to both, and can be followed in embryonic develop-
Out of this grew the urge to find the truth about the ment to this very day. It is the aforementioned fall of
realm of human procreation . I have made an attempt part of the ear which then forms the kidneys and thereby
to describe what I learned in the course of my life in can become the carrier of the etheric listening organ
the above-mentioned book, which was published in of the human being . This organ has the potential to
the 78 th year of my life . Now I would like to add to it a overcome the results of the Fall of Man, when used
further chapter which arose in me when, during the consciously. It has begun to open up the growth of a
Michaelmas season of the year 2001, I lived with the new era in which the brotherhood and sisterhood of
image of Michael as the countenance of Christ . man will increasingly be able to develop and flourish .
Facing once again this radiant countenance of Christ, What I have described so far sketches a path which I
it became clear to me how the countenance of man was allowed to tread through meeting Karl König and
underwent a fall in primeval times of human develop- his associates . It has its hidden core in that special les-
ment. In this original Fall of Man, a part of the eyes of son of the year 1952/3 which I have described . I had
Eve-who had seen the tree of knowledge and induced to meet powerfully the darkness of earthly existence in
Adam to pick of its fruit-fell to the region of her heart, order to gradually find a new vocation and thereby to
and was transformed to become her breasts ; and part be led to Ireland and its openness to the etheric world .
of her mouth, which had craved for the forbidden fruit,
fell much deeper and was transformed to become her The Grail
vagina . At the same time, a part of the eyes and nose of Looking back at all this I have started to realise that a
Adam, who had picked the fruit, fell into the region of deep longing which lived in me since my later child-
his will and was transformed to become his reproduc- hood has found an answer through meeting Dr . König
tive organs . and all the many associated with him in the wide com-
Thereby there was established in the human being a munity of Camphill . At that early time of my life I dis-
realm which can be the realm of Eros, whom Rudolf covered in my father's library a small book about Parsifal
Steiner called the servant of love, but which can also and the Grail . I was much taken by the story, reading it
fall under the rulership of Sexus, whom Rudolf Steiner over and over again, and later i n life read the Grail
called the demon of love . I was helped to see this im- legend as told by Wolfram von Eschenbach, and many
agery of the fallen countenance of man by encounter- a book related to it . Thus there grew in me a deep
ing, many years ago among the exterior sculptures of longing to find the realm of the Grail and to enter it .
an old church in England, the image of a devil which Until I realised in recent years that I had indeed found
clearly showed a second face in the lower part of his it and entered it by meeting Dr . König and following
body. There the demon of love was depicted which his guidance into a realm into which one can only
mankind knows all too well, especially so in the last enter if one brings one's dark brother with one .
eighty years of history . Billions of human beings, and What does this mean? It means, on the one hand,
especially women, have suffered this aspect of the that one recognises the dark side of one's own existence,
power 'that would fetter the spirit of man with chains that one accepts its reality and takes it on as a corn-
4panion whom one tries gradually to transform . Only on and transformation . One has entered the realm of the
this basis can one also make the second step, to take on Grail .
a dark, frail, handicapped, disturbed brother or sister, In this I see the deepest level of my encounter with
accept them as they are and try to help them to transform Karl König .
their ailments . This is what one learns day by day in this Baruch lives with Tamar
demanding, strenuous, crazy and yet wonderful life of in active retirement, much sought-after
Camphill and which is a never-ending process of trial as a priest and counsellor, speaker and writer.
The land, and associative community building
Hartmut von Jeetze, Triform Camphill Community, New York State
A t the occasion of celebrating the anniversary of Karl
Königs one hundredth birthday, the editor of
Camphill Correspondence has placed two questions
time humble, servant of this discipline . Personally, and
even more so as a pupil of Rudolf Steiner and of an-
throposophy, he set an enormous example in this dis-
before us : cipline . Camphill is unthinkable without this . It is an
1 . What does Karl König want to say to us today? expression of Königs and of the Camphill Communi-
2 . What does he want us to be doing and saying? ty's service to the spiritual impulse for which it stands .
The thrust of both questions implies Königs presence Seen in this light, an answer to the second question,
as an experienced reality. however incomplete it may be, must include the thrust
Having known him since childhood, the most out- of the underlying motives that are the hallmark of
standing experiences I have of him are : his spiritual Camphill . If we have real questions here too, the im-
integrity, his great personality as a teacher and healer, print of Karl König must be discernible in what we say
and his awareness of the importance of the details of and do . A small example may be given here about this
life and devotion to order i n everyday things . from the work on the land in the American region of
As a physician he expected that these virtues were Camphill .
present in your house . This also applied to punctuality There is a new form of associating that has begun in
and the ordering of time . These faculties signified the the work of Camphill in America . What follows relates
presence in outer manifestation of the un-outspoken to how König envisaged new forms of associating, and
inner attitude of those of us who want to serve the art which he pointed to as important toward the end of
of healing . Once acquired as the daily base for our his life . For the following contribution, I am indebted
work, their hygienic strength stays with us, accompa- to the latest regional meeting of Camphill farmers and
nying us wherever we may be . gardeners in North America, who have begun to work
Another expectation of importance was the celebra- with this new form of associating .
tion of a person's birthday. For Karl König it was a mat- We need to find new forms of associating ; an associat-
ter of course that on the birthday of a person living in ing of the kind where the fruits of what you have cre-
your house, one ought to give a speech ; and not just a ated, what you have grown, of what changes you have
superficial one! Because on a person's birthday we made together in your community are taken note of . In
acknowledge the presence of the higher being of the short, what is needed is that we form a new way of
individual . To give a speech in such moments can be a communicating and associating where your deeds and
pretty sobering challenge, both with respect to one's mine, your community's and my community's deeds,
self-perception and that of the other person . can appear by way of selfless deeds in a larger orbit of
These two small examples may serve as a small door context and meaning than they would otherwise have,
to meeting Karl König with respect to what he would and than what my motives alone can invest them with .
be saying to us today. Of course, experiencing such a This is a methodology, not just a method, which König
truth is something anyone will need to verify by him! helped to come into being :
herself. Suffice it to say, that whatever the context in It means learning the technique of the dynamic
which we may ask König for an answer to the first ques- grasp, the gesture of evolution and involution, of ac-
tion, large or small, the answer we may get from him tual life situations . For this is the dynamic that nature
will always be of a personal nature . Put into a larger itself employs, and through which nature breathes and
context, his relationship to life may best be expressed lets us participate, to enter her life, to the extent that
in the words of Goethe : 'Think of the what ; but think you and I are able to . This is what we must learn to
more of the how!' do . This is the living dynamic, the biodynamic proc-
A response to the second question : 'what does he ess itself.
want us to be saying and doing?' as far as I understand The effectiveness of this process-of taking hold of
it, implies the upholding of anthroposophy in the work situations with the help of these new dynamics-de-
we started in the context of the social needs of our pends on our ability to consciously take hold of-and
time, under new circumstances . The first question ad- at the same time to act in-given situations of need,
dresses the element of the past . The second question and at the same time to practice sound judgement . For
addresses itself to the future . this you need the ability to see two situations at the
In this respect, accomplishments in life are insepara- same time : the past-that which has been and which
ble from adhering to the tasks we once have said yes can no longer be changed-and at the same time to
to, and the spiritual path this implies that leads to their embrace the potential of the future-what has not yet
fulfillment . König was the most faithful, and at the same come into being, but which wants to .
5This may sound difficult . But it is not . As farmers, gar- In our land work in Camphill we have an enormous
deners and foresters, we constantly practice this atti- opportunity to make a contribution through our re-
tude, this meditative beholding, when we work on the gional land conferences, to make a beginning with what
land . Only, we have not yet practised it consciously could become a tangible, not to say substantial, con-
enough in the social domain . Which brings me to the tribution towards what can become not only a new
essential part of this contribution . step in our relationship between our earthly Camphill
Farming and gardening is human meditative work places as a regional place of offering, but for the world
done through our limbs' contact with the soil . The fruit too . I am convinced that to the extent to which we
of our labor is for the other human being's need . To- begin to take the land into our midst in the sense indi-
day, work has increasingly been delegated to machines . cated, our Camphill places will also become attractive
This is unavoidable . Still, the fact that machines have again for young people who look for progressive mo-
increasingly driven human beings off the land has both- tifs in communities, including young farmers .
ered me for many years . The remark that we never talk This i s my hope .
about the land in Camphill is very apt, it is symptomatic In this context, it may be appropriate to conclude
of a one-sidedness we in Camphill are not exempt from . with Karl Königs words to the friends in America on
The question is : How can we remedy this situation? his last visit to the United States in 1962 :
In a lecture cycle entitled : The New Spirituality and
the Christ Impulse in the Twentieth Century (GA 200), To the friends in America
Rudolf Steiner, says the following : The eternal lamps
Man created machines as an addition to nature . These Of the holy Spirits of light
he regards for the time being quite abstractly . He Build the tower of human confidence
works with them in an entirely abstract way. He has That out of brotherly love
his mathematics, geometry and mechanics. Grows in our hearts .
A completely new spiritual concept must arise
The eternal pillars
which, on the one hand is capable of perceiving eco-
Of the helping spirit-messengers
nomic life in its inner spiritual vitality and on the other,
Form the bridge of the faithful
can perceive what role must be played by cultural
life; how cultural life must give economic life its con- guardianship
That spans in our striving deeds
figuration .
From I to l .
There is no other way to bring humanity forward,
now that nature no longer reveals the spiritual, than Thus we become united and strong
to turn to the spiritual itself, and on the other hand to In the work that we have begun
find in the economic element what people in earlier And which to lead to fulfillment
times found in nature . Is laid upon us in the spirit .
This however can only be found through associa- May the greeting from soul to soul
tion . What a human being alone can no longer find Sound through the bond of our deeds .
alone can be found by an association which will again
develop a kind of group-soul, taking in hand what Hartmut is an elder member of Camphill, a lifelong
the individual at present cannot decide alone . farmer and administrator.
Soul Calendar
Elsbeth Groth, Camphill Schools, Aberdeen
udolf Steiner handed over the first edition of the 52 writing . It was printed in 1986 and has been translated
verses of a Soul Calendar in 1912/13 . In a lecture in into many languages .*
Cologne on 7t" May, 1912, he had said : 'Long occult re- Many of us have lived in this way with the Soul Cal-
search is enshrined in these 52 verses, through which the endar, also taking into account Königs second study,
soul can find a connection to the cosmos, a connection AboutSteiner's Soul Calendar . Printed first as individual
to the spirit that lives and weaves through the world .' essays between 1963-5, they appeared in the German
By not only numbering the verses 1-52, but adding journal News from the Anthroposophical work in Ger-
the letters of the alphabet from A-Z twice over, Steiner many and were published in book form in 1970, by
indicated that not only 2 verses but also 4 verses cor- Freies Geistesleben, Stuttgart . The English translation
respond to one another . We thereby arrive at 13 x 4 appeared in 1977, published by Rudolf Steiner Press
verses, representing the 13 moon cycles in the yearly and is still available in book form . I mention these de-
sun cycle . tails, as it is my wish to express my gratitude to Dr .
How deeply Karl König connected himself with the König for his work and to encourage the interested
Soul Calendar is apparent in two profound studies . The reader to pick up this small book, perhaps again, or
one is an artistic approach to which König gave the maybe for the first time . König takes us along on his
title Metamorphoses of the Cross according to Rudolf own path of research and experience by following the
Steiner's Soul Calendar, dated 1948 . 2 x 2 verses are year's course at the hand of the 52 verses . This can
grouped around a central pictorial imagination of a serve as a guide for anyone wishing to set out on such
cross which goes through 13 metamorphoses . The a soul journey, striving for the qualities needed to meet
verses are in German in Dr. Königs wonderful hand- the many challenges .
6Having the 13 x 4 verses written as they correspond of three verses were always kept in a similar mood .
to each other, there appear definite landmarks in the The only essential thing was that verse 1 begins at Easter .
course of the year. König mentions two such groups in Consequently, the forms given to the eurythmists carry
particular. The group 7120133146, which we encoun- no dates but say '1 St week in November, 2nd week in
ter first between Ascension and Whitsun, he calls 'the November,' and so on .
cross of admonition' . We are confronted with the two For a long time I have wandered through the land-
opposing powers, Lucifer and Ahriman, attempting scape of these verses . The content always speaks anew,
each in their particular way, to sever man from the according to one's state of mind . I often think of Dr.
spiritual world . In his Easter Imagination, Steiner de- Königs guidance with gratitude, because detailed as-
scribes how the foundation for their aims is the proc- pects described in his book became like melodies ac-
esses active in nature, and that man can easily fall prey companying me on this path .
to their temptations . König also points to two main motifs : the first is the
A little earlier i n the year we meet another remark- call 'lose thyself to find thyself' (9) which has varia-
able relationship between verses 5122131148 which tions at other times of the journey . He makes us aware
König refers to as 'the light cross' . We encounter the that in the St . John's verse, losing will become aban-
different qualities of light at these particular landmarks doning and finding will change into searching, thus
of the year and how we can respond to their chal- calling on us for more inner activity .
lenges . Working with these considerations makes us The second motif is expressed in the concern of the
aware of the opposite seasons of the northern and spiritual world that the connection between man and
southern hemispheres, and we may think of the fifth cosmos must not be lost . Their effort is 'to firmly unite
lecture of The four seasons and the Archangels where man and cosmos .'(4)This motif sounds again and again .
Steiner draws our attention to this fact . In cosmic light and cosmic warmth the soul has, at the
The path through the cycle of the year and the prepa- height of summer, received the seed of the cosmic
ration and celebration of the Christian festivals were word, which needs to be nurtured throughout the au-
always an important part in our community striving . tumn time so that at Christmas the Spirit Child may be
In many lectures König shared with us his spiritual work born . Dr . König turns to this in a moving way in the
and often the respective Soul Calendar verse and its last chapter of his book .
counterpart would form the core of the lecture . Thus Throughout the 52 verses the name of Christ is not
doors were opened to a deeper understanding of man, mentioned . After his earthly life, death and resurrec-
of our earthly existence and our connection to spir- tion the Christ spirit accompanies the earth and man,
itual beings . as the spirit of the earth . In the first lecture of Steiner's
In my personal experience, Dr. König combines two The cycle of the year as breathing process of the earth,
approaches towards an understanding of the cycle of there is a drawing which expresses this .
the year : through knowledge, by turning to many rel-
evant lectures by Rudolf Steiner yet linking it to his nde M&ri
~r
of. A pre
own research ; and through a feeling participation, by
exploring the vast landscape of the human soul . Head
and heart are addressed .
. . .What the world around reveals in the course of
time can also be discovered in the being of man, simi-
lar to the movement of a pendulum . Given to the life
r r,,'"
of the senses and the stimulation thereby received
can be experienced like the season of summer with
its flooding light and warmth . On the other hand, 9
living and reflecting in one's own world of thought
can be experienced like nature's state in winter . What That the earth in this drawing assumes the shape and
nature thus reveals in the changing seasons is experi- colour of a rose is probably not chance . We may also
enced as man's outer and inner life . Thus the Soul think of the formulation in the Foundation Stone Medi-
Calendar verses can lead man on a path of self rec- tation :'the Christ will holds sway in rhythms of worlds,
ognition, however in a feeling way . . .for what is di- bestowing grace upon the soul .'
rected to human souls must by necessity take on in- Dr. König gave us insights into the mystery of these
dividual colouring . 52 verses and I would like to quote verse 25 which
Rudolf Steiner, Foreword to the First Edition, 1912 belongs to the week of his birthday, September 25th
I may belong now to myself
. , . Through these verses the soul can participate from
and luminously spread inner light
week to week in all that weaves through nature . To-
into the dark of space and time .
day souls carry a deep longing to be part of the course
All Nature's being urges toward sleep
which the world is taking.
awake shall be my inmost soul
Foreword to Second Edition, 1918 .
and wakefully, against winter's cold
As early as 1913, Steiner gave very simple eurythmy the sun's warm glowing shall uphold .
forms for the verses to be performed solo . Verse 35 * To order copies of this folder, see advert on page 20 .
was the first one . Asked how to treat the changing dates
every year, as the dates printed i n the first edition were Elsbeth is an elder Camphiller, for many years a
those running from Easter 1912 to Palm Sunday 1913, weaver and more recently a eurythmy therapist. She
he answered that this was not so significant, as groups invites readers' comments on the above piece .
7Promoting the Spiritual Well-being of Children and Young People
with Special Needs : an inclusive vision
Conference at Camphill Schools Aberdeen
Robin Jackson, Aberdeen, Scotland
A shortened version of this piece appeared in The
Times Educational Supplement Scotland on 9t" August.
This conference, financially supported by the Scottish
There was agreement that promoting spiritual well-
being i n whatever context can only be achieved
through the medium of personal relationships between
Executive, was part of the National Debate on Educa- adults and the children they are working with or are
tion launched by Cathy Jamieson, Scottish Minister for responsible for. ProfessorAndy Kendrick noted that the
Education and Young People earlier this year . The con- present preoccupation with different forms of abuse,
ference arose from a recognition that the spiritual di- especially sexual abuse, has led to measures being in-
mension in a child's development continues to be troduced, such as the 'no touching' policy, which deny
neglected . It drew participants from a wide range of the child the affection, reassurance and comfort that
backgrounds : parents, teachers, social workers, college can be offered through physical contact, thus remov-
and university lecturers, Camphill co-workers and ing an important means for developing relationships
members of different religious bodies . and thereby promoting well-being . Hermetically seal-
Margaret Crompton, author of Children, Spirituality, ing children in a protective cocoon and denying chil-
Religion and Social Work, highlighted the fact that the dren tangible expressions of warmth, compassion and
right to spiritual well-being is firmly embedded in the understanding must impact upon their intellectual,
1989 UN Convention on the Rights of the Child . Whilst social, emotional and spiritual growth . And what kind
reference to meeting a child's spiritual needs is explicit of message does this proscription communicate to the
in only a few clauses, recognition of these needs is child-particularly the child with special needs?
implicit throughout the Convention . Thus, there is no Pam Courcha, a member of the Scottish Commission
question of permissiveness in regard to training or prac- for the Regulation of Care, presented a parental per-
tice in the fields of education and social care . A duty is spective and directed a series of questions at profes-
clearly placed on all relevant bodies to ensure that a sionalworkers . If spirituality is developed partly through
child's spiritual well-being is nurtured in just the same experiencing it in another, then what do we need to
way as his physical and intellectual well-being . A short- look for in those who teach and care for our children?
age of time is usually the reason-or excuse- advanced How do we find teachers and carers who are aware of
for not addressing the spiritual well-being of children . their own spiritual needs and who are willing to help
But little or no additional time is needed if the training others meet theirs? How do we support parents, who
and practice are well founded, for the qualities, at- are struggling to secure the services their children re-
tributes and values inherent in human personality and quire, to understand the importance of spirituality in
experience do not require separate attention . If they the lives of their children-and themselves? And what
are not there in training and practice-then they are does this all mean in the context of a Record of Needs
both seriously flawed . meeting? How does a parent explain the value she puts
Spiritual well-being can be defined as a sense of good on person-to-person connection, on respect and mu-
health about one's self as a human being and as a tuality in teaching and caring relationships? How does
unique individual . Spiritual well-being is not so much a parent ask for the whole child's needs to be met-for
a state as a process of growth and development . It hap- friendships, for working through pain and finding in-
pens when people are fulfilling their potential as indi- ner peace?
viduals and as human beings . They have a sense of Angelika Monteux, Camphill Course Leader for the
awareness of their own dignity and value . They enjoy BA in Curative Education then described the nature of
themselves and have a sense of direction . They can curative education which is offered in Camphill
sense this essence in others and consequently respect schools . She pointed out that curative education was
them and relate positively to them . They are also at based on the pioneering work of Rudolf Steiner who
ease with the world around them . sought through anthroposophy to link the conventional
John Swinton, Aberdeen University School of Divin- natural sciences and spiritual science, thus necessitat-
ity, indicated that religion and spirituality are among ing an holistic approach which embraces body, soul
the most important factors that structure human expe- and spirit . The spirit essence in each person is consid-
rience, beliefs, values and behaviour : spirituality be- ered to be eternal and carrying a divine spark which
ing that aspect of human existence that gives it its cannot be affected by illness or disability . As a result
humanness . Dr Swinton stressed that all carers had an Camphill communities have never subscribed to the
ethical responsibility to recognise and respond to spir- deficit model of disability, for each child is seen as
ituality as it is presented within all human beings . Carers unique and possessing a potential which it is the task
must be equipped to recognise, understand and deal of Camphill communities to develop
with this dimension . To that end there is a case for A number of current concerns were then identified and
returning to the Aristotelian virtues of benevolence, discussed by conference participants . Particular attention
compassion, honesty, sympathy, respect and loyalty . was drawn to the danger in adopting a top-down, officially
But in order to be good educators we need to think in approved set of procedures or guidelines for promoting
terms of an individual's humanity as well as engage in spiritual well-being, as these might become another slate
the abstract world of ideas, concepts and arguments . of requirements, another set of standards, complete with
8check-lists to be ticked, another set of 'competencies' for
professionals to be tested for . The possibility was raised of
work sheets, materials, on-line programmes and glossy
booklets being produced for teachers to use with classes
of slow or fast learners!
Matters spiritual, it was argued, should emerge from
working with and relating to children in all contexts,
particularly by inviting them to explore their own think-
ing and feeling in relation to their perceptions of hu-
man nature and the world at large . This is the essence
of the liberal-humanist philosophy of education that
has largely been abandoned in official thinking, with
its focus on standards, league-tables and assessment.
Spiritual well-being is not promoted by an instrumen-
tal examination-centred curriculum that ignores or dis-
counts the everyday, every-minute spirituality of all
human action . The basic requirement is a curriculum,
an administrative system and policies that are imbued
with the spirituality that will foster the promotion of
spiritual well-being .
Conference participants recognised that because of
the litigious climate in which we now live and work,
local authorities are increasingly resorting to defensive
forms of professional practice which seeks to minimise
all risks . If the principal driving force behind current
reforms is the elimination of the risk of abuse then one
is likely to witness the emergence of sterile and stulti- Casting out of Paradise, Irakli Parjiani
fying care regimes in which opportunities for spiritual
growth and development are significantly reduced . that we have also become afraid of relationships . This
Whilst conference participants were in complete fear is manifested in the kind of no-touch policies that
agreement as to the central significance of spirituality, can in themselves be abusive . We need to affirm the
they pointed to the kind of institutional obstacles that capacity of both those cared for and those caring to
prevented the incorporation of this dimension into prac- 'give' ; too often, we don't expect it from those we care
tice . Lack of time, lack of understanding by manage- for and suspect it in caregivers .
ment and an inability for current assessment practices Conference participants had some difficulty in see-
to encapsulate the non-cognitive dimensions of human ing how the spiritual well-being of children and young
beings were identified as serious impediments . It was people can be effectively promoted if the educational
felt that spirituality had a political dimension inasmuch system is so narrowly preoccupied with competition,
as institutions tend to be set up i n such a way to make performance and assessment . The ethos that this kind
spiritual care impossible, as a consequence of which, of utilitarian emphasis generates militates against the
no amount of training people on the ground is likely to development of a curriculum that nourishes the spir-
make much difference . There is therefore a need for a itual well-being of children and young people . Fur-
top down as well as a bottom up approach to the in- ther, if a child's intuitive and creative capacities are to
troduction of these issues into daily practice . be enhanced then the current contraction in the artis-
It was also recognised that opportunities had to be tic and creative components of the school curriculum
created for more multidisciplinary reflection, collabo- has be reversed .
ration, training and support . It was noted that the ways It was observed that a careful study of the principles
in which professional competencies are normally and methodologies found in Camphill communities
worked out and assessed tend to be very cognitive in might profitably be examined by those working in other
orientation . It was felt that professionals need to ex- care settings, in particular the Camphill philosophy of
pand their understanding of competencies to include incorporating spiritual well-being into the normal rou-
the more intuitive dimensions of being human . This tine of everyday community life .
would involve not only a serious re-think of what it There was general agreement that the Scottish Ex-
means to be a professional and to act professionally ecutive should look for practical ways to promote the
but also a re-working of current assessment procedures . spiritual well-being of children and young people with
Concern was expressed about the current represen- special needs and to that end the establishment of a
tation of children in residential care as either victims national working party would be a welcome and long
or villains-neither of which representation touches overdue first step .
their essential humanity . As a result of such labels and The conference concluded with the recognition that
the kind of assumptions that accompany them we if a more socially responsive, responsible and genu-
commodify rights and relationships . The message needs inely inclusive society is to be created ; we need to
to be communicated that we are who we are only by promote, respect and cherish the humanity which re-
virtue of our relationship with others . Relationships in sides in every child .
all their intimacy and imperfections need to be ac- Robin is Development and
corded greater prominence than they are . It was noted Training Co-ordinator for Camphill Scotland .
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