Blog

 
July 2012

Week 1 Summer Festival of Arts and Education


We just completed the first of two weeks of our summer festival and the mood has been tremendous. The courses have been well received, the food prepared by Hesperus excellent and a lively mood of discourse, sharing and joy pervasive. I'd like to thank the fifty plus people tha came together this past week and invite anyone who is still considering joining in the festival to coke at 8:15 on Monday morning and register. There are still a few spaces left.

One participant described her week as:
"Inspiration! Invigoration! Preparing me for a new gesture (in my teaching)."

Please feel free to add your comments.

Thank you all!

  

Spirituality and Education


Is it possible to value and actively work with spirituality in a non-sectarian school setting? And if so, how can balance be established between individual freedom on one hand and the desire for institutional cohesion on the other?

Independent Waldorf schools face this difficult challenge in every community in which they operate. Each school is born out of the unique efforts of local people to meet the educational needs of their children: body, mind and spirit. They have to carefully balance the essential respect all people desire for their religious and spiritual choices with the overarching needs to build a spirit-filled and unified school. Each community, geographic region and culture requires a unique spirit of education to serve the needs of its children and their families. A Waldorf school must respect the heritage and beliefs of its members and seek for ways to bridge differences between people.

It is a complex balancing act especially as Waldorf schools now exist in countries whose spiritual/religious outlooks include Christianity, Islam, Hinduism, Buddhism, Animism, Judaism and Secular Humanism. Needless to say each school must adapt to its circumstances. While respecting individual freedoms they also need to build fellowship with in their communities as well as with other Waldorf schools. Finding this delicate balance between personal and universal aspects of spirituality strengthens Waldorf school communities. Members must necessarily take an interest in and learn about one another and will inevitably face conflicts. These cannot be avoided. In fact, conflicts are only made more intractable through avoidance. Developing and maintaining a spirit-filled educational community requires conscious effort and effective strategies for working through the challenges that arise.

To illuminate these ideas I would like to share a process I recently employed in working with the newly forming Saltwater School in Courtenay, BC. I was invited to help them identify and develop the pedagogy and unique spirit of their new school. Over the course of a week, I met with their faculty, board and broader community. Each member brought a personally unique worldview and yet had a strong desire to create an educational community that openly nurtures the whole human being: body, soul and spirit.

I spoke openly with them about potentially difficult and divisive issues connected with spirituality in Waldorf education. Experience has shown that it is best to try to work together through challenging differences. This supports peoples’ ability to stay open, thus, withholding judgment and assisting their process of building a tolerant and creative learning community. No one has to agree with anything someone else says, but it is essential to talk openly about spirituality and to actively listen to one another. Tolerance alone for another’s viewpoint is not enough; interest in others’ ideas and beliefs and seeking for an overarching spirit for the school are essential to building a spirit-filled school community.


The founder of Waldorf education, Rudolf Steiner, spoke to the teachers of the first Waldorf school (Stuttgart, 1919) about the central spiritual role of “the Christ” in the development of human consciousness. He did not mean the person Jesus, but rather the unique spiritual being and impulse that found its way into incarnation and entered (mostly unconsciously) all the world’s peoples and the earth itself. He termed it variously the “Christ Impulse”, the “Deed of Christ” or the “Representative of Humanity.” He emphasised that this universal spirit represents that which is highest and best in all humanity and impacts all people regardless of their religious persuasion or belief. This spiritual being is our potential, our inspiration, a universal teacher in our striving to be human.

This notion is challenging for most people as it runs counter to aspects of what most religions teach. Therefore, it often stirs up a wide variety of difficult feelings. Nevertheless, Steiner asserted that the Christ, the spiritual potential of all humanity, is working at the core of Waldorf pedagogy. So, while being non-denominational and open to people of all persuasions, Waldorf school members have the difficult task of also finding their own relationship with the Christ. Rather than denying this fact or trying to avoid it, it has proven most fruitful to explore the potential significance of this spiritual/religious/cultural hot-topic with eyes wide open.

At the Saltwater School, the faculty members and I began our process by listening to one another’s experiences concerning our spiritual and religious upbringing and beliefs. Each faculty member was given time to share her story. All were remarkably different, yet each contained universal elements of wanting to belong, wanting to find meaning, wanting to connect truthfully with the divine…. No interruptions or comments were permitted. When dealing with questions of spirit and peoples’ personal relationship to spirit and religion, the principles of freedom, tolerance and interest are paramount. Having established this foundation of openness and trust with one another, we read some of what Steiner had to say about the Christ Impulse to the first Waldorf teachers and then paraphrased how we each understood those ideas. We then discussed our own responses to these thoughts. The conversations were rich, open and wide-ranging. We drew from our hopes and fears and successfully wove together the strands of our lives into a robust warp that could then serve the cloth of the whole school community.

We built a collegial vessel of trust by following a process of listening, speaking, studying and then discussing guiding thoughts, questions and concerns. As our work unfolded, the teachers felt more and more united, that they were all pulling in unison. They created a sound foundation of openness and trust. They then decided to work together to create their first school festival, the autumn celebration of Michaelmas, in a way that would both strengthen the unique spirit of the school and respect the spiritual faiths of their community. Coming to their newly found unity gave them the requisite courage and insight to design a festival appropriate for their school community.

These teachers stand at the core of their new school. They are both its founders and its guiding lights. The manner in which they choose to teach, govern the school and communicate about their work each day impacts the healthy development of their school. Their deeds individually and as a group either support or challenge this development. Their courage to take interest in one another’s beliefs as well as their willingness to work towards an understanding of spirituality and Waldorf education has helped facilitate a healthy collegial atmosphere. Furthermore, their example lives as a guiding inspiration for the entire school community. The rigorous process they went through demonstrates that it is possible to work with spirituality in a non-sectarian school to foster trust, improved communication and colleagueship. Their honest quest for knowledge has strengthened not only their collegial work but the very heart of their school. Their living example inspires trust and communicates the courageous vision of their initiative to the wider world. The school community will in turn benefit not only from the care and guidance these professionals offer their children but also from their earnest human striving they have exemplified to understand and work through potentially contentious issues. These colleagues have demonstrated a way to balance the essential needs each individual has for freedom and respect with a community’s need for cohesive vision and action. Their remarkable dedication to working through differences has strengthened their ability to nurture the unique spirit that guides their school.


Waldorf Education arose as an impulse for personal, cultural and spiritual renewal after the tragedy of the First World War. The school was founded in Stuttgart through the generosity of Emil Molt, a wealthy industrialist in collaboration with Rudolf Steiner, a scientist and philosopher. Their aim was to provide a well rounded, holistic education for the children of the workers at the Waldorf Astoria Cigarette Factory. This was not an elite private academy, but one founded for all children of workers and those from the surrounding community. Since the successful founding of this first school, Waldorf education has organically spread creating over 1600 independent Waldorf schools on five continents.

This article first appeared as Spirituality and Education: Personal and Universal Aspects of Spirituality in Education Forming a School- in the online journal "Antistasis"


Warren Lee Cohen, M.Ed.
Director of Teacher Education at Rudolf Steiner Centre TorontoReferences
Astin, Alexander Why Spirituality Deserves a Central Place in Liberal Education,
Liberal Education, v90 n2 p34-41, 2004

Molt, Emil Emil Molt And the Beginnings of the Waldorf School Movement,
Floris Books, 2000

Steiner, Rudolf Foundations of Human Experience, Steiner Books, 1996

Wright, Andrew Spirituality and Education, Routledge-Falmer, 2000

  
June 2012

Waldorf Rap "The Gnomies are my Homies"


This is both radical and relevant: Highschoolers' rap perspective on Waldorf education. Check it out it.

  

The Heart of Education


Lori Kran, An inspired Waldorf teacher speaks about what makes Waldorf education unique and uniquely suited to meet today's children.

  

Media and Waldorf Education


Enjoy this compelling video from our friends at the Marin Waldorf School. Why would we want anything else for our children other than healthy imaginative childhoods. There will be plenty of time for all the rest that our modern world has to bring.

  

Father’s Love


Just in time for Father's Day here is a research study that demonstrates the essential role that fathers play in their children's healthy development. - WLC

A father's love contributes as much — and sometimes more — to a child's development as does a mother's love. That is one of many findings in a new large-scale analysis of research about the power of parental rejection and acceptance in shaping our personalities as children and into adulthood.

"In our half-century of international research, we've not found any other class of experience that has as strong and consistent effect on personality and personality development as does the experience of rejection, especially by parents in childhood," says Ronald Rohner of the University of Connecticut, co-authored the new study in Personality and Social Psychology Review. "Children and adults everywhere — regardless of differences in race, culture, and gender — tend to respond in exactly the same way when they perceived themselves to be rejected by their caregivers and other attachment figures."

Looking at 36 studies from around the world that together involved more than 10,000 participants, Rohner and co-author Abdul Khaleque found that in response to rejection by their parents, children tend to feel more anxious and insecure, as well as more hostile and aggressive toward others. The pain of rejection — especially when it occurs over a period of time in childhood — tends to linger into adulthood, making it more difficult for adults who were rejected as children to form secure and trusting relationships with their intimate partners. The studies are based on surveys of children and adults about their parents' degree of acceptance or rejection during their childhood, coupled with questions about their personality dispositions.

Moreover, Rohner says, emerging evidence from the past decade of research in psychology and neuroscience is revealing that the same parts of the brain are activated when people feel rejected as are activated when they experience physical pain. "Unlike physical pain, however, people can psychologically re-live the emotional pain of rejection over and over for years," Rohner says.

When it comes to the impact of a father's love versus that of a mother, results from more than 500 studies suggest that while children and adults often experience more or less the same level of acceptance or rejection from each parent, the influence of one parent's rejection — oftentimes the father's — can be much greater than the other's. A 13-nation team of psychologists working on the International Father Acceptance Rejection Project has developed at least one explanation for this difference: that children and young adults are likely to pay more attention to whichever parent they perceive to have higher interpersonal power or prestige. So if a child perceives her father as having higher prestige, he may be more influential in her life than the child's mother. Work is ongoing to better understand this potential relationship.

One important take-home message from all this research, Rohner says, is that fatherly love is critical to a person's development. The importance of a father's love should help motivate many men to become more involved in nurturing child care. Additionally, he says, widespread recognition of the influence of fathers on their children's personality development should help reduce the incidence of "mother blaming" common in schools and clinical setting. "The great emphasis on mothers and mothering in America has led to an inappropriate tendency to blame mothers for children's behavior problems and maladjustment when, in fact, fathers are often more implicated than mothers in the development of problems such as these."

"Transnational Relations Between Perceived Parental Acceptance and Personality Dispositions of Children and Adults: A Meta-Analytic Review" was published in the May 2012 Personality and Social Psychology Review, a journal of the Society for Personality and Social Psychology (SPSP).

  

Waldorf Teachers and Students Graduate


RSCT Waldorf Teacher Education Program graduated our Class of 2012. Our colleagues at the Toronto Waldorf School helped us celebrate.  Here is the lead article in their weekly news bulletin. Thank you TWS for celebrating our hard work and for our vital collaboration in educating  today's children - Editor

In just two weeks we will mark the passage of our Grade 8s into the world of High School, and then the graduation of our Grade 12s into their post-secondary lives.

This week, there was another very important graduation to celebrate. The Rudolf Steiner Centre, the Waldorf teacher education program that leases space in our building, hosted their annual graduation of their full-time program. This year Jessica Carter, Sonya Frebold, Ja Woon Gu, Chika Halayko, Monica Peters and Lori Ann Scotchko graduated from their full-time 9 month program with a certificate in Waldorf Teacher Education. There were performances of all kinds, lovely tributes to each graduate, and even an Honorary certificate awarded to Merwin Lewis, one of the pioneers of Waldorf education in this country who is still teaching and mentoring at the London Waldorf School. The families of the graduates were beaming with pride, and the mood of celebration was palpable.

We are very lucky at TWS to have the Rudolf Steiner Centre program -- with the teacher education work, the continuing education for practicing Waldorf teachers and administrators, and all the other adult education programming they offer. Their work helps us bring a stronger connection to Waldorf education not only for our teachers and administrators, but for our parents and others interested in child development, Waldorf education and its roots. Each year the student teachers play a vital role in our classrooms, and our students, faculty and staff form special bonds with them. Many of our faculty and staff have the opportunity to teach elements of their program. Many of our current faculty are graduates of the RSC.

On behalf of everyone at TWS, I want to wish these six new Waldorf teachers many blessings as they pursue their passion. So far we know that four of these teachers will move on to Waldorf schools or initiatives in South Korea, Nova Scotia, Kingston, and Halton. These schools will no doubt be delighted to receive them, and we look forward to hearing of their adventures.

And for anyone reading this column for whom there is some sense of curiosity and interest about what it would be for you to become a Waldorf teacher, I would strongly encourage you to call Warren Cohen or Jan Patterson at the Rudolf Steiner Centre. This education needs people with an interest in the world, an interest in humanity, to join us in this most rewarding work. Find out more on their website.

Savouring the Excitement – Continued!

I have said many times to parents and others in the community that every day at TWS there is magic in the classrooms – moments of awe and wonder, huge accomplishments, tiny steps forward. These moments add up to nothing short of human transformations as the days string into weeks and months and school years. Last week in my column I gave a brief snippet of just some of the more visible elements of excitement in the Grades – particularly Grades 2 through 12. In Grade 1 today parents might say it was the most exciting day yet! Each year the Grade 1 Class Teacher hosts a “Grade 1 Morning” when the parents join the class for a morning of lessons with their Class Teacher and all the specialist teachers. The students are always very proud to show their parents how they can play games or sing in French or German, play the recorder, do some math exercises, and their very fine eurythmy. Parents inevitably find themselves wishing they had been to a Waldorf school! I am sure that today’s Grade 1 morning was as inspiring as all that have gone before.

And finally, a note of congratulations to our Grade 8 class, under the direction of their Class Teacher Eleonora Ebata, who presented two matinees and two evening performances of A Midsummer Nights Dream this week. The students embraced their roles – there were many delightful gems! The staging and costumes were beautiful. The whole event carried that familiar air of significance – the Grade 8 Play is a much-anticipated milestone in the life of a TWS student, and these students rose to the moment beautifully. As always, if you have any questions, suggestions or concerns please contact me.

Michèle Andrews
Administrative Director

  
May 2012

I didn’t mean to join the revolution...


by Dawne McFarlane
RSCT Storytelling Department Chair

I didn’t mean to join the revolution. I was just visiting Montreal on Tuesday May 24th, the 100th day of student protests against tuition increases, when 250,000 people flooded the streets. Women, men, young, old, silver hair, fashionable red streaks, mothers with babes in arms, strident youth, softened lined faces, all poured through the streets like the waves of humble worker ants that come to the aid of the hero/ine in distress in fairy tales to complete an impossible and unexpected task. They wore little red squares of fabric pinned to their t-shirts, red rain boots, red umbrellas, red shirts and hats to mark their membership. Even away from the main protest areas red articles of clothing appeared on people everywhere. No one was unaffected, walking towards or away from the protest, snarled in traffic- it was on everyone’s lips and the chopper overhead loudly marked the progress of the crowds into the night.

The great number of people seemed to surprise everyone- 250,000 humble protesters successfully completed the impossible task of peacefully joining voices to say a clear “no” to tuition increases and to legislative action that restricted their voices. Some violence and 113 arrests in the late night hours could not take the focus away from this larger statement.

The next day, lively debate filled the radio air waves, asking for “expert” and “lay” solutions to the conflict that began in 2004. How can all of these needs be met; rising costs of inflation and administering universities and public demand for low tuition fees? “But tuition fees in Quebec are the lowest in North America- but universities are free in places in Europe- but they are mediocre and Europe is in economic crisis- but more loans and bursaries will be available-” and on and on.

There are many points of view and lots of history to be considered, yet here and now one thing is clear to this observer. There is a clear public demand for tuition costs to stay the same, and the policy maker in the greatest position of authority (Mr. Charest) says this is the one thing he will not discuss. Any teacher or parent knows that if a youth confronts you on an issue, no amount of dialogue on other issues will resolve the conflict. Not to assign roles of parent and youth here, just to expose the ineffectiveness of a patriarchal response. There is a philosophy professor in Montreal who understands this- he works in the place between administrators and students- and he literally places himself in between the students and the police during protests when tempers get hot- “to be a buffer”- dressed in a panda suit! He says “being vulnerable” is an important part of his response. This creative approach sometimes gets smiles from both sides and sometimes diffuses potential violence.

This is a wonderful opportunity for students and policy makers in Montreal to creatively meet the future of university education. There is the potential here, in this conflict, for new standards to be set for accessible quality education- standards that could inspire post-secondary education across North America and Europe. There are calls for students and policy makers to problem solve “around the table.” There is no shortage of informed and passionate participants. I just hope the philosophy professor with the panda suit is one of the people at the table. Creativity may be the most important guest invited to this forum.

  

Waldorf Teacher Education - Graduation Speech


Graduation time is upon us. Two thirds of this year's Waldorf Teacher Education Class have already accepted teaching positions in Waldorf schools. We take off our hats to all of you and trust that your earnest striving will make all the difference to the children who are fortunate to be in your care. - Editor

Graduation Speech given by Julie Folino
RSCT Class of 2011

The first week of our Waldorf Teacher Education Warren introduced us to the ideals of Truth, Beauty and Goodness and we were inspired. For the following 3 weeks Jan bathed us in the wonder and rhythm of early childhood and we were moved. We learned of the very first Waldorf School that opened in Stuttgart, Germany in 1919. We learnt that Rudolf Steiner met with the very first group of Waldorf teachers to give them an understanding of the growing human being in body, soul and spirit. We learnt that he did this in only 2 short weeks and we were amazed.

If Steiner could lay the foundation for the first group of Waldorf teachers in just 2 weeks – We thought that certainly one full year of teacher education would duly prepare us but we were humbled. We ‘take our hats off’ to those very first, very brave Waldorf Teachers.

As the year progressed and we immersed ourselves in music, painting, handwork, woodwork, drama, science, math, language and literature, form drawing and the like we came to the realization that a Waldorf Teacher must ‘wear many hats’. When we entered the classroom for the first time we quickly learned that things can sometimes get crazy but you must always ‘keep your hat on’.

We learned that when your lesson plan is not being received as you might have hoped you could try to ‘pull a rabbit out of your hat’. Or, you could save that trick for the human and animal block in 4th grade. We learned of the sanctity of childhood – and to this – we ‘held our hats to our hearts’. We learned that if we could nourish just one child’s soul that our ‘hats would be full’ to carry us further on our journey. We learned that the fiscal reality of many Waldorf schools requires that you ‘hold out your hat’ to gather support.

As our practice teaching progressed and more demands were made of us as practicing teachers we learnt to prepare things at the ‘drop of a hat’. We learned of how Waldorf teachers ideally stay with their classes from grades 1 through 8. It seemed to us a daunting task. And then we met Ms. Humphreys who is taking her 3rd class through to grade 8. Ladies and Gentlemen I believe that is called a Waldorf ‘hat-trick’.

As a Waldorf Teacher with a reverence for the natural world we must be prepared with a ‘hat for every season’. Throughout this year our many different teachers have shared their wisdom, experience and talent with us. Once again, we were humbled. With ‘hat in hand’ we thank you for your guidance, your generosity of spirit and your gifts.

Warren and Jan, thank you for taking us under your wings and leading us forth in order that we might in turn lead forth those children who call us into their service. We ‘tip our hats’ to you.

My fellow classmates – it has been my pleasure to share this experience with you all. As the students call you forth may you imbue yourselves with the power of imagination, may you have courage for the truth and may you sharpen your feeling for responsibility of soul. And, may wherever you lay your hat hold for you all the promise that you deserve.

Congratulations!

  

The Threefold Social Order


by Sebastian Bilbao

I have been drawn to explore Steiner’s Social ideas because of the repeated
missed opportunities that humanity has had to introduce lasting harmonious
change in society. This essay will attempt to present how Steiner’s threefold
social paradigm is timeless and universal and can be applied at any time,
especially at times of chaos.

The Three Spheres

There are many examples of works aiming at comparing structures found in
nature to those forming our society, yet these merely look for patterns that
make their physical manifestations similar. Instead, Steiner proposes that if
each individual learned to be aware of the forces that structure nature and
then used them to transform the world, society would structure itself in a
healthy way just as nature does.

Steiner points out that not a single organ, (entity, force, sphere, etc), in the
human body has complete authority over the rest. Furthermore, harmonious
life unfolds as a perpetual collaboration between these organs, their functions
and processes. For example, the brain might sense the need and decide to
relocate the body for a compelling external reason, yet the brain is not
consciously involved in either adapting the blood circulation or breathing for
the ensuing actions or controlling the motor actions needed to move the body.
This brief action would unfold by a decentralized cooperation between the
pertinent systems, each without interfering with the internal affairs of the
other. If one allowed the brain to control every single motor action to execute
this manoeuvre, one would notice how contrived the process becomes and
might even loose balance and fail to complete the action.

The core of effective threefoldness in healthy living organisms lies in the
absence of a single centralized controlling entity in the whole. From Steiner's
works one could generalize that the free flow of elemental forces through
individuals and their social bodies favours the healthy evolution of conditioned
existence. Attempts to centralize or control these forces result in imbalances,
which could threaten the existence of the living forms channeling these forces.

In his book, Riddles of the Soul, Steiner explains how the three soul forces –
thinking, feeling and willing – relate to the three systems of the human body –
head, rhythmic and metabolic – and in a later book, Towards Social Renewal,
he segues these concepts to also reveal the threefold structure in society. In
the attached schematic and following paragraphs are descriptions of the three
spheres, correlated between the human body and the social body.

1) Nervous & Sensory System relates to the Economic Sphere

This sphere’s emphasis is on perceiving the external. With the nervous
system we sense our body and the offerings of the world and discriminate
how to react to them. Through the economy we perceive our needs and what
is available and determine if they are beneficial and attainable.

2) Rhythmic System relates to the Rights Sphere (Civil & Political Life)

Here the emphasis is on interfacing with the external or other. By breathing
air and circulating blood, the rhythmic system regulates how we integrate
external resources into our bodies. Similarly, the rights body establishes
social patterns for people to integrate each other into a society.

3) Metabolic System relates to the Cultural Sphere (Individual Talents)

Here the emphasis is on transforming the world. The metabolic system alters
the world via bodily processes such as digestion or kinaesthetic actions that
allow for physical participation in the world. Through this sphere individuals
deliver their unique transformative contributions to the social body, evolving
the physical world and human consciousness.

When these three spheres coexist in harmony then society can benefit from
formative life forces and freely develop each sphere and society as a whole to
its full potential.

The Social Body in Historical Context

Although these three spheres are inherent constants in humanity, they have
been active in a subconscious level. Steiner brings them to consciousness at
a time when humanity is gaining the potential to become collectively aware of
this social paradigm and benefit from the free cooperation of these spheres.

Just as in any developing organism, these spheres have gone through
developmental stages where a sphere would become dominant eclipsing the
others. When tracking the threefold paradigm along a Post-Atlantean
Development Chart we can observe how there have been periods where a
sphere has dominated the other two.

From the ancient Indian and Persian periods up to the Egyptian period, the
social body was dominated by the Cultural Sphere, producing societies that
revolved around the Gods, Nature and the sensing of these. The success of
Agriculture gave humanity the will to control nature and the focus on the Gods
began to fade. Hence the Cultural Sphere was freed from theocratic control
allowing new creative life forces to enter, through it, into the social body.

These new forces evolved the collective sentient and intellectual souls,
peaking in the Greco-Roman period where the Gods are made obsolete, and
thinking is advanced, producing: Logic, Algebra, Physics, Drama, Sculpture,
Architecture, etc. Social and individual awareness result, deriving democracy,
citizenship, and complex judicial systems; at this point the Rights Sphere
becomes dominant. The last impulses of these freed-Cultural-Sphere forces
bring us the Renaissance, Enlightenment and the US constitution.

Our modern economy arises during the above mentioned periods where
thinking and sensing develop a symbiotic relationship in which the intellectual
soul becomes devoted to satisfy the sentient soul, drawing the Ego away from
its spiritual connections and focusing its awareness in the physical. This

insatiable relationship escalates to our current paradigm where the Economic
Sphere dominates the whole social body and the Ego is dislocated into a
reactive entity fuelling the economy without much insight, unable to draw from
spiritual forces.

To this day, scientific thinking is still to be freed from the Economic Sphere to
deliver its spiritual contribution. Quantum physics, describing the physical
world as a probability or even an illusion, gives us a glimpse of what science
could offer when operating out of its own impulses; paradoxically, threatening
the symbiotic relationship between the intellectual and sentient souls which
could bring about the next shift in the social body.

Two important episodes catapult the Economic Sphere to dominate the whole
Social Body. First is the massive influx of Silver from the newly discovered
American continent allowing the European Economy to open vast markets
and evolve into a complex monetary system. Second is the Industrial
Revolution, which is still in an adolescent stage, and has deprived the social
body from developing freely and is poised to transform the world beyond
anything we can imagine today.

Steiner points out that, since the Industrial Revolution is derived from scientific
and materialistic thinking, spiritual forces would be lost with it. Hence the
Social question is born as a quest for the lost spirituality by those who operate
the machines. These workers, who used to have their lives relatively well
represented within all three social spheres, are now cut off from tapping into
forces inherent to the rights and cultural spheres. While all other members of
society retain some contact to the spiritual, the industrial worker is immersed
in an intellectual-machine world, this becoming his/her only reality of the
world. The industrial worker then turns very class conscious and only
responds to material circumstances. Pivotal is the fact that Capitalism
equates the worker as another commodity disregarding the identity of the
worker. So Socialism and Communism are then born as the first movements
purely based on thought aiming to exclusively control the world with the
intellect, and thus unable to perceive the spiritual components in art, religion,
morality, law and most other functions of society.

Another notable social movement is the French Revolution, which with its
paradigm of Liberty, Equality, and Fraternity seems to approach the threefold
social order, yet Steiner points out that this movement failed because the
spheres are to remain independent of each other and no sphere should try to
develop aspects that should originate from others. Unfortunately, the French
revolutionaries envisioned the State as the provider of all three spheres.

Possibly only the Iroquois confederation of nations has been the most
successful deployment of the threefold social order. It maintained a
decentralized society where social, economic and warfare and other issues
where dealt by different chiefs administering different spheres of their society.

By the onset of WWI the Capitalist economy becomes global, fuelled by the
insatiable sentient soul and a new ego bearing entity: the corporation; which
in its infant stage, plunders the cultural and right spheres along with any other
worldly resource that could be marketed to humans.

Stagnant forces in the Economic Sphere compounded with the lack of free
participation of the other two spheres remains the main prognosis in our
current paradigm. Capital, representing the vehicle to advance society and
transform the world is kept from flowing properly. Below are some causes for
these blockages, and solutions for treating them to unleash a dynamic
threefold social body.

Issues & Solutions

Abolish nepotism: businesses to be handed down to most qualified
person chosen by the cultural sphere, not hereditary lines. Businesses
belong to the Cultural sphere’s heritage.

Self-aware economy: modern economy is solely concerned with
generating profits via the production of goods, disregarding the whole
social body. It will be required to constantly find the best production
method for the type of consumption, best channels from producers to

consumers and best managers chosen from the Cultural sphere
preventing stagnant economic monopolies.

Inheritance:
Wealth should be redistributed into the cultural sphere to
maintain a fluid social body. Hereditary lines should receive
adequate funds stipulated by the Cultural sphere.

Property ownership should not be perpetuated without giving it
a purposeful use. Property needs to be administered to avoid
stagnation.

Evolving Laws: the rights sphere should refrain from both, creating
speculative laws and relying on precedent cases. Each case’s unique
characteristics and context should be studied independently allowing
for a dynamic Rights Sphere.

Capital availability: better access to capital so that uncovered
products and services reach the Social Body where they belong. Fair
access to capital regulated by the Cultural Sphere (community) not the
Economic Sphere.

Currency Issuance: the state should pass the task of currency
issuance to the administrative bodies of the Economic Sphere. The
currency’s value would be pegged to the conceived goods and services
and their inherent value.

The state at the helm of society: currently the state mandates the
exclusion of anything that does not have value to society or the
economy. This mandate will never exert the vitality or free will needed
to advance the social body. State education prepares humans to
become citizens of that moment’s socio economic scenario, when in
fact education should unleash the human potential to advance society
beyond that current scenario.

Electoral System: society has been perceived as a single unit
offering poor electoral resolution. Each sphere needs to have its own
electoral system.

Remove Labour from Economic sphere: labour belongs to the Rights
Sphere and the product to the Economic Sphere. Removing labour from
the realm of economic commodities would restore the identity of the
worker and reconnect the worker with the produced goods or services
as a rightful partner. Wages are transformed into actual participation on
the returns of the worker and manager, taking the entire Social Body
into account in this new agreement.

Administering law: laws are to be created in the Rights sphere but
implemented by the Cultural sphere. Once terms are established
between parties there is no longer need to involve the rights sphere but
by member of the community.

Accounting:

A sensory organ to identify capital stagnation.

World Wide Balance Sheet: it is a single-finite planet; it should
be possible to balance all the accounting books in the planet.

Government Balance Sheets: require states to carry balance
sheets and operate within their budgets; avoid printing
themselves out of debt.

Right price: in which the real value of the company expenditures, raw
materials and livelihood of those involved in the production of goods or
services is accounted for. This is the only process to correct deficits
and excesses.

Spending taxation: prevent off shore tax evasion by collecting taxes
at the geographic location of capital spending.

Consolidate Systems: move towards a Global Central Bank, Global Currency, national rights and cosmopolitan culture in an attempt to
eliminate stagnating redundancies in all three spheres.

The Corporation will be an Ego bearing entity: Our collective
consciousness needs to become global to enable the creation a new
kind of legal persona for these new beings to incarnate an ego
properly. Currently corporations are transitioning through their Astral
developmental stage and soon will incarnate an ego. Corporations can
only operate if they feel globally, act nationally and transform
individually.

Media Consciousness: media still to deliver the power to
communicate and deliver individual culture to society. It is currently
unfolding from a passive collective consciousness platform into an
active emitter of forces. Social Transformation is ripe to happen via uncentralized
media as it has been demonstrated by Obama’s election
and regime changes in the Muslim World.

Legal focus on economic: most illegal actions are prosecuted when
economic spheres are threatened. If a vagabond disturbs a retailer, he
is kicked out but if he also steals then he is thrown to jail.


The Year of Social Threefolding; 1919

During the interim months from the end of WWI and the signing of the
Versailles Peace Treaty we find central Europe in limbo and great social
unrest. This situation was a call for social evolution from the dominant
influences of communism and capitalism. And so in the midst this disrepair,
Steiner prolifically revealed a social paradigm with the hopes of influencing
the restructuring of Europe after WWI.

The urgency of those crucial moths prompted one of the most active moments
Anthroposophy has ever seen, with several attempts to implement its principles into society. Expectedly, Steiner introduced Social Threefolding in
a threefold manner by evenly addressing all three spheres of society. The
below time line shows how Steiner surged to deploy change through this
narrow window of opportunity.

1917 Riddles of the Soul, by R. Steiner, where the threefold nature of
the human being is first presented, i.e., thinking = nerve/sense, feeling
= rhythmic and willing =metabolic/limb.

1917 Count Otto Lerchenfeld, Cabinet Minister of the government of
Bavaria asks Steiner for ideas to commence WWI peace negotiations.

1917 Steiner gains a small audience of Austrian and German officials
and talks to Wilsonians about individual self-determinism instead of
national self-determinism.

Jan & Oct 1918 Prince Max von Baden, last chancellor of Imperial
Germany engages Steiner on Social Three Folding conversations.

11 November 1918 World War I cease-fire. Germany experiences the
proclamation of several Wilsonian and Communist regions and city
states, all abolished by German army.

January 1919 Emil Molt, Roman Boos and Hans Kühn from Stuttgart
approach Steiner to implement Social Threefolding practices to their
industrial holding company.

Feb 2nd, 1919 Year of Social Three Folding is proclaimed and started.
Steiner lectures on the subject based on the threefold nature of the
human being resulting in book The Threefold Commonwealth.

March 1919 Steiner prints and disseminates the appeal To the German
People and the Civilized World, which is then endorsed by leading
personalities from the German cultural world.

April 1919 An association of commercial organizations springs up
attempting to implement the social three folding practices.

23 April 1919 preparations for a school at Emil Molt’s Cigarette
company start; the school opens on September 7th that same year.

Spring 1919 Steiner prepares the Memoirs of General Hemuth von
Moltke, Chief of German General Staff at the outbreak of WWI, to avert
Germany taking solely all the blame for the war as the Versailles Peace
Conference demanded. This was an attempt to avoid Germany from
further disenfranchising and falling into extreme nationalism. The
initiative was blocked by the then current General Staff.

June 28, 1919 Versailles Peace Treaty is signed along Wilsonian
national self-determination terms, effectively fracturing central Europe
into several new states.

Fall 1919 All social initiatives started this year fade; only the Waldorf
School survives to the present day.

Although Steiner developed these concepts with a specific time period in
mind, he intentionally gave little detail on how to implement them so they
could remain timeless and universal. Unfortunately, this deliberate action has
gained threefoldedness a permanent utopian connotation with those who
have not gained a spiritual understanding of the world. Nevertheless as
human consciousness evolves, opportunities continue to arise to deploy a
healthy conscious social organism.

by Sebastian Bilbao
s_bilbao@hotmail.com


References

Paul Hodgkins and Wendy Brown
Foundation Studies in Anthroposophy 2010-11
Rudolf Steiner Center Toronto, Ontario, Canada

Rudolf Steiner, Basic Issues of the Social Question (aka: The Threefold Commonwealth, The Threefold Social Order, Towards Social Renewal, 1923).
Riddles of the Soul ,1919.

Christopher Houghton Budd, PhD Banking; BA Economic History
Lectures to the Spanish Anthroposophical Society,
“The Ego and the Economy” Barcelona, 2007 http://www.christopherhoughtonbudd.com

  
« 1 2 ... 15 16 17 18 19 »