“By the way, if the Society
genuinely wants money, I know how to get it.”
In anticipation of the probability that this statement,
from my handout, will be noted by some at the Social
Science Section meeting in Shelburne Vermont, I am
writing, in advance, this more detailed answer to the
possible questions. The reader of this needs to
resist the temptation to a lazy presumption that an answer
to such questions/problems will be easy, and require no
work on the part of someone seeking to find a
solution. If you read further, be prepared to expend
effort and to change your existing point of view.
There will be matters here people don’t like. Not my
task to be likable. Life is not likable,
either. The truly-spiritual is both dark and light -
together.
the need for money
The impulse to offer this comes from the fact that at
least once a month, if not more frequently, I receive in
the mail, from various anthroposophical institutions, a
request for gift money. There has been a steady
increase in such requests since the financial debacle in
2008, where the stock market lost about 60% of its value
in just a few months. Many institutional holders of
stocks then, who held these “investments”, lost the
ability to provide gift money - which in essence dried up
considerably.
Many centers of anthroposophical work have had to lay off
people, and cut back budgets, because money was not
available in the ways it had been before, not just because
of investment capital being scarce, but also many ordinary
people no longer had the same income stream, and many
thousands of individuals could no longer pay the same
amount of dues and gifts that had previously been given.
The need for more funds to support anthroposophical
activity is clear. The question of how to get it is
decidedly less clear.
regarding the deeper
operation of the will, which is also needed
We can assume, mostly, that everyone is trying as hard as
they can to obtain the needed funds. That effort of
will can be limited, if the conceptions as to what is or
is not possible, are themselves limited. In general
we call this problem: learning to think outside the
box. Do the member and friends of the
Anthroposophical Society mis-conceive the possibilities in
any way?
One of the main ways, anyone - anthroposophist or not,
misconceives such situations, is do to the fact that their
will lacks an ability to appreciate the role of
renunciation, and sacrifice. Not in a material
sense, but rather in a mental or spiritual
sense. Part of a reason there is a confining
“box” in the first place, comes from the fact that we have
created this conceptual mental box ourselves, and don’t
see it precisely because we created it. When a whole
Society lives in shared mental boxes, most everyone is
blind to potentials that are there, but not seen, because
of assumptions we all share.
It is the renunciation and sacrifice of old thoughts that
must first be willed, before we can get around to
perceiving with the thinking the outside of the box
possibilities. We build walls of various
kinds, in part to keep matters out, not realizing that
when we build a wall, it also hems us in. The box is
a prison. Rudolf Steiner, in the last sentence to
the original preface of his The Philosophy of Spiritual
Activity (Freedom), wrote: “One must be able to confront
an idea and experience it, otherwise one will fall into
its bondage”.
The A. Society is a breeding ground of many such limiting
ideas.
conceptual limits common to
the members and friends
of the Anthroposophical Society
The primary one is that Rudolf Steiner is to be the only
teacher of Anthroposophy. A secondary, and related
conception, is that skill at anthroposophy means skill at
being able to quote Steiner. Another significant
restricting idea is that what happens in America, that is
“anthroposophical”, must be like what happens in Europe,
in spite of the fact that Steiner (the great authority)
said otherwise: “One can say that we in Europe develop
Anthroposophy in a spiritual way; the American develops it
in a natural way”. Lecture to the workman, 3 March 1923.
Another limiting thought is that anthroposophical activity
is always cultural activity.
“After all, the chief business of the American people is
business. They are profoundly concerned with producing,
buying, selling, investing and prospering in the world. I
am strongly of the opinion that the great majority of
people will always find these the moving impulses of our
life.” President Calvin Coolidge.
A final limiting idea is that the Anthroposophical Society
functions best from the top down, through the Executive in
Dornach, and such as the Councils in America. Rudolf
Steiner knew that the age of the pyramidal hierarchical
organization was ending, and that the future of social
organisms was in the social commons. For this reason
he urged the creation of local Branches and Study Groups,
which were to be free from any authority from above.
If we combine the above ideas we can see that in America,
the “natural
anthroposophical impulse will be non-cultural,
entrepreneurial, local and free. No local Branch or
Study Group needs the permission of anyone, but
themselves, to found a business organization in order to
make money. Nor, is any local group confined
to itself, but is free, under the nature and principles of
associative economics, to join with others for whatever
various purposes they require. We already possess
the technical capacities, through social media: Facebook
pages, twitter accounts, Youtube, Google chat, and so
forth, to connect with and then advertise as needed,
whatever services and products we wish to provide.
what is our most natural
product?
In the process of sacrificing old thoughts, we can come to
see that there is something about Anthroposophy that
represents a “product”. No large mental leap is
necessary, although a bit of clearing out a lot of debris
and dust is helpful. We live in an age which is
sometimes characterized as a knowledge, or information,
age. We’ve been making a mistake in conceiving
that what we needed to do, for the world, was sell Rudolf
Steiner. Not only is that unnecessary, it is the
actual worst face we could put on our business
model. No one today, especially in America,
has any desire to submit their instinctive sense of being
a free thinking individual to the authority of a dead
European guru. No one.
All one has to do to appreciate this is to honestly face
the resistance to Waldorf Schools here, that has come from
the “appearance” of a Waldorf teacher’s dependence on
Steiner. If the reader of this does not immediately
grasp the problem, they can just go to the Internet and
investigate the situation for themselves.
Part of our problem, again, is assumptions. For
example, one hears regularly that Rudolf Steiner’s
spiritual mission was to teach about reincarnation and
karma. But reincarnation and karma boarded the
speeding train of American culture decades ago, from the
cultural East, not from the cultural Center. It is a
done deed. We called it the New Age. These
ideas are everywhere, even over cable television for
example, including stories about families with children
who clearly are remembering past lives. My girl
friend is an Episcopalian, and when I go to church with
her, it is common for these very tradition minded
Christians to speak casually of reincarnation and karma.
In the 1960‘s, some of this became a joke on a bumper
sticker: “My karma just ran over your dogma”. Think
about the fact that most of those who tell pollsters they
are Christian, also reject the theory of evolution.
We can find their lack of philosophical sophistication a
problem, but the depths of their soul’s show they don’t
need an European philosophical spirituality to make them
doubt the fairy tales of natural science. They do
need knowledge, however. Actual knowledge, ... not a
new doctrine or belief system. Yet, on the path to
knowledge lies understanding. When we make well
conceived imaginative pictures for people, regarding
matters they don’t yet personally know, we can create
“understanding”.
what is the true function of
Anthroposophy, in America?
To answer that question you have to define the term:
Anthroposophy. If Anthroposophy is only what Rudolf
Steiner thought and wrote and said, ... telling those
tales is pointless. Too many anthroposophists
in America are addicted to Steiner-thought, and I mean
that exactly and precisely. We are dependent upon
his thoughts, and can’t imagine how to get over it.
The term “anthroposophy” is itself terrible, because
in part it is so unfamiliar to common speech, and so akin
to the term anthropology, that the first statement out of
our mouths, when trying to explain what “it” is, are often
stumbling and confusing.. In marketing terms this is
awful. We can’t “sell” Rudolf Steiner or
Anthroposophy ... no one is going to sit still long enough
to get why, which by now the reader needs to know is not
only a bother, but something we need to stop trying to do.
Is there a better way to express, what Steiner intuited
would be a “natural” anthroposophy in America? Lets
start be recalling how he defined it, from the first
sentence in the first Leading Thought: “Anthroposophy is a
path of cognition from the spiritual in man to the
spiritual in the universe”. In a way, it is about
“how” to know something, rather than what to “know”.
Anthroposophy is a “path”, not a content; and, it is a
path connecting the human being to something greater than
himself.
Further, not only is there no basis for our expecting what
happens in America to be alike what happens and happened
in Europe, Steiner himself said it would be
different. That is a very big, too rigid, box/prison
to overcome - this assumption that an American
Anthroposophy is just an extension of something
European in the soul life and culture of Americans.
Not only that, but this assumption is an a kind of
insult, for the A. Society in America seldom demonstrates
it knows anything about American culture at all.
Decades ago, inspired by Steiner’s accomplishment, and in
pursuit of the spiritual reality underlying human
social-political existence, I undertook to make a
scientific study of my own mind. Steiner, in his The
Philosophy of Spiritual Activity, had characterized that
work as: “some results of introspection following the
methods of natural science”. I had a mind. I
had Steiner’s map. What would happen if I made my own
investigations of my own interior life?
I succeeded, and eventually called the results of this
pursuit: The Rising of the Sun in the Mind. Now
before someone jumps to the conclusion that I am
suggesting that the function of an American anthroposophy
- The Rising of the Sun in the Mind, is product we “sell”,
be assured that is not the case. That is a name for
a method of thinking and thought, that is natural to
Americans, for which there are many examples. That
method produces a product. This product is needed by
modern culture, for it is the precise and exact antidote
for the excesses of intellectuality that have led to
modern social conditions.
We need to learn to see it - this natural “anthroposophy”
- where it lives. We help others become aware of it,
as a kind of process of adult education, which adult
education we “market”. We don’t sell Americans
Rudolf Steiner, we wake them up to their own cultural
treasures. We organize the schools they need,
although the details of that are yet to be placed before
the reader.
an example of which there can
be hundreds, perhaps even thousands:
David Foster Wallace
From Wikipedia:
David Foster Wallace (February 21, 1962 – September 12,
2008) was an American author of novels, short stories and
essays, as well as a professor of English and creative
writing. Wallace is widely known for his 1996 novel
Infinite Jest, which was cited by Time magazine as one of
the 100 best English-language novels from 1923 to 2005.[1]
Wallace’s last, unfinished novel, The Pale King, was
published in 2011 and was a finalist for the 2012 Pulitzer
Prize for Fiction. A biography of Wallace was published in
September 2012, and an extensive critical literature on
his work has developed in the past decade.
Los Angeles Times book editor David Ulin called Wallace
“one of the most influential and innovative writers of the
last 20 years."[2]
Here is the link to the full article:
https://en.wikipedia.org/wiki/David_Foster_Wallace
Also, here is his bibliography:
https://en.wikipedia.org/wiki/David_Foster_Wallace_bibliography
down to business
The reality of all this is not simple, and I hope the
reader appreciates this. So let’s review a little
bit. Branches and Study Groups. Where
anthroposophical life exists. A need for money, in a
place where the business of America is
business. Branches and Groups, not
individuals, form associations to “market” a product which
is not Rudolf Steiner. Very few in America are going
to care about Rudolf Steiner, or even be impressed.
Why not impressed? Because our New World culture is
rooted in entirely different values than was/is Old World
Culture.
We are not Rudolf Steiner. We are we, and we can
choose to serve the world. Not the A. Society, but
the world. What are our assets?
On the surface (only on the surface), a new kind of
education (Waldorf), a new kind of medicine
(anthroposophical), a new kind of natural science
(Goethean), a new kind of agriculture (biodynamic) and so
forth. Beneath the surface, yet to be fully born: a
spiritual understanding of the world. This
last one is harder because we are tied and addicted to so
many Steinerisms that we can’t think (yet) beyond them to
the whole. The plain fact is that the general world
view of Steiner is very idealistic, and in America we need
to be pragmatic. For Americans its not the
best/ideal solution that we seek to incarnate, but the one
that works that we struggle to find. To help appreciate
this, let us be more imaginative:
As humanity began to emerge from the Dark Ages in Europe,
a new type of consciousness appeared. Where the
prior mode of consciousness was one of participation (see
Barfield), the modern form can be called: the on-looker
separation. Humanity began to step away from a long
time natural connection / integration to/with everything,
into a state of individualized consciousness. We
were leaving a spiritual womb.
With this separation, that appeared mostly first in middle
Europe among the natural philosophers, Western thinkers
began to look at the world as “other”. The intellect
became more dominant, and the trend over time was to more
and more analytic thinking at the expense of synthetic
(metaphysical) thinking. Finding the parts was more
important than finding the wholes, because the basic
assumption was that from the parts came the whole.
From the standpoint of the Gods, this was not a
regrettable situation, but rather a gift to us. The
Gods were setting us on a path whereby, via a kind of
intellectual isolation, we would become free of the
Gods. The early days of science undermined religion,
and even art. Faith was to become arid, and
rigid, and devolve into mere belief. The arts lost
the imagination, and thus were set on a path where that
connection with the mystery, made possible by the
imagination, was severed.
The “I” was now alone.
At the same time, via Christ’s Sacrifice, the “I” was
being given, as a latent capacity, the ability to manifest
an individualized version of the Word, (the Christ
Impulse). The thinking “I” was potentially now able
to “see” into the depths of the mystery, as hidden in the
Creation. In a way, with the separation and loss of
participation, coupled with the inward manifestation of
qualities of the Word in the “I”, the world was turned
inside out. What had been outside, was now
inside. What had been inside was now outside.
So we have in Luke, Christ saying to the future coming
human being: “the kingdom of heaven is inside you”.
Ultimately, the social-political world took the shape that
was needed for the further education of this new
“I”. The individual biography became the Holy Grail,
and the Stage Setting (outer social history as context for
the Dramas of all biographies), became filled with the
Fire of social chaos. Karma intensified, and Western
Civilization began to Fall, for little of civilization
itself was to be able to pass the Gate into the Third
Millennium, which coming Age the Hopi Prophecy called: the
Day of Purification.
Yet, the “I” was not truly alone, if and when it choose to
invent and then manifest the good and the true - i.e. the
Consciousness Soul by which the “I” connected itself to
Eternity. The infant-Word, which the “I” was
becoming on leaving the womb of participation, was also to
be warmed by Holy Breath, whenever it choose to be
responsible for its own actions. The Cosmic
Christ was Everywhere, within and without, and John the
Baptist’s prediction was now being realized on the plane
of social-political existence: Matthew 3: 11: “I indeed
baptize you with water, for repentance. But he who
is coming after me is mightier than I, whose sandals I am
not worthy to bear. He will baptize you with the
Holy Spirit and with fire”.
the epistemological
(knowledge) failure
within conventional
anthroposophical thinking
At present, in the A. Society, the Platonist impulse has
made few inroads. There is even a kind of tale, in
which Anthroposophy was to have arrived via a
reincarnation of Plato, in the personality of Karl Julius
Schroer. From our point of view, we could see
then that whereas Aristotle followed Plato in ancient
Greece, in more modern times (according to the tale), this
would have been repeated. First Schroer, then
Steiner, all of it involved in beginning the incarnation
of Anthroposophy. As this never happened we have a
riddle, which is a bit resolved when Steiner predicts “the
Culmination”, for the transition from the 2nd to the 3rd
Millennium was to involve an encounter between communities
of Aristotelians and Platonists.
Maybe Schroer failed, because the wisest course was for
the situation to invert. Before, Aristotle followed
Plato. Today, the Aristotelian is to be follow by
the Platonistic.
The A. Society is today dominated by Aristotelians, who
have failed to appreciate Steiner’s works on the question
of knowledge, which is the central question of the
scientific age. With Steiner’s death, and even
before, the largely Aristotelian A. Society transformed
Steiner’s reports of his spiritual research into a belief
system. The members and the friends did not have
personal knowledge of these facts, as reported by Steiner,
but nevertheless have for decades treated all his research
as factual knowledge that they could gain from the mere
reading of a text (a logical impossibility).
This treatment is precisely the same as materialistic
science’s research reports being treated as factual (the
theories of the big bang, and Darwinian evolution), by
ordinary humanity. Our modern culture, in general,
does not educate individuals in a sound understanding of
the problem of knowledge, and the A. Society is no better
at this kind of disciplined thinking than are natural
scientists and their many believers.
The development of Europeans, as regards Anthroposophy,
which had to happen in a “spiritual” way, did not
happen. There was too much opposition, and Europe,
following Steiner’s death, was drawn into a Great War, in
part in order to prevent Anthroposophy from successfully
being “spiritually” developed. In America, where
this development of “anthroposophy” is actually
succeeding, it proceeds in a “natural” Way.
This is due in large part because of the pragmatic nature
of the American Soul. What Steiner hoped might have
been true in Europe, in America is coming true - the full
natural incarnation of what Steiner called: Anthroposophy,
is appearing among Americans as the instinctive Rising of
the Sun in the Mind. This is a capacity of the “I”,
that did not exist 300 years ago. In the long ages
of the evolution of consciousness, this capacity is brand
new.
The hundred years of labor, since Steiner began to teach,
both in Europe and America, has then become a kind of soul
compost, in which the living seeds of this new capacity of
the “I” and its “soul”, planted by Michael, and the
Spiritual World’s Anthroposophical Movement, can mature in
individual “I"s. Against this, the opponents had
convinced far too many that Anthroposophy was a feat of
the intellect, and required familiarity with a great deal
of Steiner’s conceptions that lay within the rubric of the
content of Spiritual Science. Thus it became
the “point” and “goal” of anthroposophical practice for
the world to be introduced to Rudolf Steiner through his
works. A collective delusion fostered by the
Opponents.
Meanwhile, the march of materialism continued
unabated. Such that as the Third Millennium
began, and the world become more and more lost in a vision
of the human being as a merely accidental creation of
forces of evolutionary chance, which human being had no
spirit, and was merely a brain. About this tragic
confusion, the main stream of anthroposophical thinking
has had little to say. The members and the friends
of the A. Society relegated themselves to being
wringing-their-hands observers from the sidelines, as
civilization faltered, and the imagine of the human being
became more and more materialized - human beings more and
more being portrayed as a creature who had no free will,
and in fact no real self at all.
a self-absorbed Society
falters,
and needs to be rescued from
its own confusion
A recent request for gift money in America begins: “Our
world needs anthroposophy”, going on to suggest we have
all the answers. And, implying that if everyone
would just do what we do, which is love uncritically
everything Steiner ever said and did, then the world’s
problems will be resolved. Yes, I exaggerate a bit,
but all the same: what a grandiose vanity!
Meanwhile the Spiritual World itself is not silent.
The spiritual community Steiner called: “the
Anthroposophical Movement”, seeks and finds minds able to
hear what can be heard and see what can be
seen. Several “personalities” are trained and
supported, during the process that leads to the
Culmination, such that the skills, crafts, and arts of the
Platonists begin to manifest. Only one of these
remains loyal to Steiner’s legacy, and seems to knock on
the door of the A. Society, to no avail. No one
there, in the A. Society, seems to want to listen, or see.
While the world drowns in confusion, and the battleground
in the souls of humanity, where the dragon-nature of the
raw untamed intellect is winning, has no champions from
that aspect of the School of Michael we name the A.
Society. With some justification, individuals are
resistant to acquiring another guru. Their “I’s are
already having trouble finding themselves against the
noise in their souls of Steiner, Steiner, all the time
Steiner. What is being born in America is ignored
within the A. Society. Ahriman and Lucifer, via the
three-fold double-complex, tend to dominate the soul - the
field of play.
What will save them?
Can there be any doubt? Christ. Not more
Steiner, but rather a better understanding of
Christ. In the time, as Steiner predicted, of the
Return of Christ in the Ethereal, or the Second Coming, it
is the Cosmic Christ that the souls of those, who name
themselves anthroposophists, need to find. He,
however, is not to be found in a book, however wise.
He is found only in Life, and only someone who has found
Him there can coach and guide any willing confused
anthroposophist out of the wilderness of the
materialization of the Cosmic Michaelic Intelligence, and
into the Living Word as it is already manifesting
throughout human civilization. Clearly, this may
only be a few. There is a lot of momentum and
inertia connected to being a “traditional”
anthroposophist.
World-wide, Steiner is known only to a few. The
Cosmic Christ is everywhere and known to many more than
just members and friends of the A. Society. This
Cosmic Christ - this Living Word, speaks through all
“I’s”, independently of Rudolf Steiner’s followers.
The natural development of the American, in the sense of a
more pragmatic down to earth path of cognition (the Rising
of the Sun in the Mind), lights up the whole world.
If members and friends of the A. Society, want to find
their path to entrepreneurial success, ... if they want to
find “money”, they must enlist the aid of the Cosmic
Christ to wrest the captured wealth of the world and free
it from the clutches of the Opponents. The key to
that is an act of service, which is kin to Christ’s
kicking the money changers out of the Temple of
Existence. The illusions surrounding money must be
laid naked for all to see. Not in an idealistic way,
but in a pragmatic Way.
The members and friends must learn to wash the feet of
those aspects of the world they love to hate. The
Cosmic Christ does not hate the corporations, or the
politicians, or the military-industrial complex, or the
makers of porn, or the film makers in Hollywood, or any of
the cultural artifacts of the Americans. The Cosmic
Christ puts those cultural treasures to work world-wide,
slowly freeing individuals all over the Earth from the
group soul, and taking them one step at a time to the
discovery of their own “I’s”.
The world civilization, and its many discontents that so
many Steiner students think needs fixing, is not in need
of fixing. It is just fine. What this
social-political world needs is help becoming better at
being Itself. It needs our love, not our
judgment. If we believe that this world is a place
at which we must throw stones, then we are the ones with a
problem.
how to pragmatically carry
out such a task,
or “selling water by the river”
For the Branches and Study Groups, seeking to think and
act independently of higher ups, the first task is a
serious effort at re-education. Two basic themes
must be studied, or there is no hope, and no service to
the whole is possible. Non-Steiner anthroposophical
work is to be studied, such as Goethean Science in the
widest sense. A principle text is Ernst Lehr’s Man
or Matter. We need to learn to see how the
scientific world came to be what it is, and also to see
what it is not. Barfield is also to be studied, for
no one appreciates the nuances of the Evolution of
Consciousness in the way that he does/did. The
anthroposophist who wants to actually “participate” in the
modern world, needs to understand that modern world, free
of an excessive attachment to Steinerism.
One very good Way to this, is the work of the American
writer: Neal Stephenson, and his 2700 page, three volume
yarn: The Baroque Cycle. Many young Americas have
read Neal Stephenson, and if we want to serve them, we
need to understand their “literature”, not the cannon of
Western Civilization. We don’t have to stop reading
and having study groups, we just have to change what we
read study. To much Steiner is a dead end.
The other theme then to be studied is American
Culture. Films and television need to be watched,
together, and discussed. Clint Eastwood films, and
the television works of Aaron Sorkin and David E.
Kelley. Anyone wanting some coaching on this
just can call or e-mail me, or find the necessary stuff in
my books, particularly American Anthroposophy. In
addition, American musical culture is to be
embraced. How can anyone, who believes the highest
is to adore Eurythmy and Bach, understand a People and a
Culture that pays more attention to Rock ‘n Roll, Country,
Hip Hop, Jazz, Zydeco, Cajin, Salsa, Blues and so
forth. This is the New World, not the Old.
Europeans need to learn to be
far more silent
Some of you reading this may remember Marjorie
Spock. This is from a letter she wrote to me in the
early ‘90‘s (edited for brevity): “... America needs
a special brand of Anthroposophy (a fact too little
realized by the traveling minstrels, American as well as
the Herr Prof. Doctors from abroad) who confront the
public without surcease and, in my view, simple perpetuate
a long-term European lecturing approach ... “ (emphasis in
the original). And: “Do you know this quote from
‘Asia and Europe’, Dornach 1924: ‘...But Europe is
extremely unfortunate, when it comes to spreading
spiritual culture into other countries, because Europe has
absolutely no understanding of how to enter into the real
being of another country.’ “
I could tell tale upon tale of the damage done to
Americans, in anthroposophical circles, because the
Europeans that came/come here don’t actually see us, so
much as they see, egotistically, an opportunity to shine
as experts on all things anthroposophical. I (and we)
require of them that they cease this attitude, and learn
to stand in awe of the American Soul, which many have
maligned over the years as too materialistic and
ahrimanic. America is the leading edge of the
evolution of consciousness, and the Cosmic Christ, as the
Artist (Lord) of Karma has set before Americans many tasks
as the Millennium turns. It is not an accident that
America Culture dominates world culture. Not an
accident at all. Read my writings on American
Culture for details.
Essentially, European anthroposophists have no business
telling American anthroposophists anything. It is
not just rude, but arrogant as well. Better for them
to relearn how to listen, for we Americans have a great
deal we can teach.
the American People are not
the American Government
We are a People who have been forced by circumstance to
sacrifice our own needs on the altar of the needs of the
world, during the Wars of the 20th Century. World
War One; World War Two; and then the Cold War, which
continues, being largely economic in nature. While
elsewhere in the world, many suffer from too little,
Americans suffer from too much. Yet, it was/is
precisely that “too much” that makes us able to
help.
The Branches and Study Groups need to understand that if
we serve the cultural needs of the American people, we
serve the whole world, through making stronger the
American People. What are those cultural needs?
The modeling, and then teaching, of a non-materialistic
thinking. Not a non-materialistic content, but a
non-materialist method or how. See my Sacramental
Thinking for details. To teach that you have
to be able to do that. To do that you have to be
free of Steinerism.
The doing of that requires a business (the business of
America is business), dedicated to adult education, and
marketed not as Anthroposophy, but as something entirely
other. Next, a temporary proposal, keeping in mind
the following: to go toward a fixed idea about what is to
happen, makes us rather inflexible, while anything living
very much needs to be flexible and adaptive. In
addition, Divine Providence, which wants to help, very
often acts in the form of a “surprise!” So that
which comes next below is suggestive, but not in any way
meant to be final ...
Also, keep in mind that this will be built up out of
distributed social forms, such as Branches and Study
Groups. There needs be no hierarchy at
all. The wider principle of associative economics is
acting here, while at the same time preserving individual
autonomy. The only “business” model that
compares is the “franchise”. What is shared is a
common idea, and mutual exchanges make the shared efforts
better and more efficient, because in certain cases
factors of “scale” matter. “Ownership”, however,
remains local. Another difference is that instead of
a 501c3 (non-profit corporation), this is likely to be a
for profit social form, with the “profits” accruing to
that which the Branch or Study Group wants to benefit.
The Pharaoh Foundation.
In order to develop the “idea” of a business, that can
both serve human beings and provide money for the future
development of traditional anthroposophical works, such as
Waldorf Schools, the Society itself, and Biodynamic Farms,
we would start by capitalizing a small working group which
would take the idea below and evolve it into a business
organization that would offer itself as competitive within
that field of inspiration and self-development that
already exists. There is, everywhere, a real
“knowledge” economy. Such an effort either works or
it does not. This can only be established by taking
the related risks.
Statement of Purpose
The purpose of the Pharaoh Foundation is to create unusual
educational opportunities for adults, so as to prepare
them to participate in the advancement of human
civilization through means an ordinary university
education does not provide.
The Pharaoh Foundation adopts as its model the ideal of
the Old Kingdom of Ancient Egypt, in that the “leader” of
society was both a “king” and a “priest”. This idea is
also repeated in the Platonic ideal of the “philosopher
king”.
By this ideal, we do not mean to suggest that modern
democratic political leaders, as well as business and
military leaders, should be both imperial and religious,
but rather that individuals seeking to accept
responsibility for the advancement of human civilization
need to recognize that to truly contribute to such a goal
requires the cultivation of unusual qualities. No one is
any longer born into such a life path. And to aspire to
this, and succeed, demands an extraordinary effort.
It is the desire then, of the Pharaoh Foundation, to aid
individuals who want to achieve something in the realm of
social evolution. Such individuals should not feel it is
necessary to aspire to office, but rather only to want to
prepare to play a leading role in one or more of the
realms of ordinary human endeavor. However, for such
aspirations to succeed, there must be a source aspiring
potential leaders turn to, outside themselves, which helps
inspire them to face the difficult and often personal
questions, whose answers mean the difference between
success and failure. To turn to such a source does not
mean to sacrifice personal freedom, but rather to
understand that there are teachers who are willing to
serve the ambitions of those who find it necessary to
lead.
The above is the purpose of the Pharaoh Foundation. The
means to achieve this purpose can be stated quite simply,
in what follows.
One must become a generalist. One may start out a
specialist, and may even continue to grow in a particular
chosen field. Yet the knowledge of a specialist carries a
great danger - the necessity for a narrowness of vision.
Concentrated knowledge builds walls; and leaders, in any
field, need to see around corners and over walls. They
need to see through the conceptual confines that
specialization creates. But, most especially, they need to
see through the biases of those who they would advise and
serve.
For each individual the process of becoming a generalist
is different. Basically, what is required is the balanced
cultivation of the ability to know the truth, to create
beauty, and to do the good. Inwardly, in the life of soul
and spirit - as that appears in human thinking, every
individual is gifted with the possibility of striving
toward such experience, because every individual is given
the possibility of a balanced unfolding of three
universally human qualities: reason, imagination, and
devotion. It is through reason that we come to know truth;
it is through imagination that we come to create beauty;
and it is through devotion that we learn to do the good.
This process is not a course of study, although study may
be a part of it. The ordinary university, in providing its
most general or liberal education, strives to teach what
is called “the cannon” of Western Civilization: the works
of the great thinkers and artists who have preceded us. At
the Pharaoh Foundation the task is to coach others in the
discovery within one’s self of those passionate impulses
of the spirit, which first drove those who created our
current civilization. It is not knowledge which is sought
after, but that skill in the life of the soul which is
only won through the experience of the individual struggle
with the fundamental riddles of human existence. Through
this process we teach not what, but how.
As a consequence, the student/graduate becomes the most
effective and essential social architect for the renewal
and regeneration of our civilization, because he/she
acquires the capacity to see through the limitations of
the hidden assumptions of the time and of the culture, an
insight which is the fundamental key to all progress and
growth for any human community.
In addition, to what is essentially an educational
mission, we do offer consulting services on a similar fee
basis. Where an individual or an institution desires the
considerations of an experienced generalist, this service
can be provided, by either resident faculty, or graduates,
in accord with the needs of the requesting party.
In a like manner the Pharaoh Foundation, through its
faculty and graduates, is available to give lectures, or
to facilitate gatherings for whatever institution may
desire this or similar services.
All kinds of individual experts in various practical
fields, of what we formerly have called: anthroposophical
work, such as doctors, farmers, weather experts, and
researchers such as at The Nature Institute, are already
capable of providing aspects of this kind of introduction
to the arts of being a generalist, which is that goal to
which a true Goetheanism actually leads. All that we
really do here is enter into an already existing business
field and offer our rather unusual services in such a way
that we do not require of those who come toward it that
they become Anthroposophists or members of the
Society. They are completely free to chart their own
course and our job/work is to let them meet individuals
who can do - not who teach a theory, but who are actually
doing stuff in the real world.
We organize aspects, of the former daughter movements, in
an entirely new way - converting it to an innovative and
entrepreneurial enterprise. The pieces are already
there, they are just not yet organized in the right way
for America.
For my part I teach basic conscious thinking (the Rising
of the Sun in the Mind), and as well a new science of the
social-political, which latter can be presented in a very
inspiring form.
all the pieces are present,
we just
have to organize them into a
whole
This will actually be much simpler than people
realize. It really just involves a slight shift of
the way something that already exists is perceived.
We move the foreground (Steinerism, daughter movements)
into the background, and the background (the new cognition
and the natural Goetheanism of Americans) into the
foreground. That’s the point of the above essay -
that movement. You don’t even need me to do
this. Just yourselves.