October Alchemy

~cots Michaelmas 26 Karl Koning

Greetings friends – There is so much to contemplate during this Michaelmas Season. Virtue for SEPT 21 – OCT 20 – Contentment becomes Equanimity. OPPOSITE: Dissatisfaction

At this time, the flowers wither, fruit & nuts fall from the trees & decompose, leaving their empty husks on the ground; grains are sorted or stored before being sown, to ensure a new cycle of growth. This process of decomposition & sorting also concerns the human being.

Just as the fruit is separated from the tree & the seed from the fruit, so is the soul separated from the body, in sleep, in meditation, in death…The body is the envelope -the wrapping – & the soul is the seed that is planted in the soil of the spiritual world.

The human being is a fruit…& when we are ripe, we must not fall to the ground like the fruits & seeds of the earth, we must journey with consciousness into the spiritual world.

Autumn is the season for that separation of which Hermes Trismegistus speaks: ‘You shall separate the subtle from the gross, gently and with great skill.’

To separate the subtle from the gross is to separate the spiritual from the material, & the whole of nature undergoes this process of alchemy at Autumn-Tide, in preparation for the coming of new light & life. And yet most people have no idea what to cut out or re-cycle: they swallow everything whole, & are rarely content.

And so this is what we have to learn from Michael: Discernment! Which is also the counter measure to cast out Ahriman – We must discern what to choose, & how to separate the pure from the impure, the useful from the useless, the harmful from the beneficial.

The absence of judgment in this respect is the cause of many misfortunes. Michaelmas is resplendently rich in meaning for those who understand that it can bring them the courage to cultivate true freedom & liberation.

So put the sword of Michael to use, to bless & bestow, as well as to cut away what does not serve – To separate the wheat from the chaff -To sharpen the mind & protect the heart.

Stand as a peaceful warrior for change


5 October 1872 – the Birthday of Friedrich Rittelmeyer, a Protestant German minister, & theologian; friend of Rudolf Steiner; co-founder & driving force of The Christian Community.

Growing up in Frankish Schweinfurt – his father was a Lutheran minister – it was already clear to him as a child that he wanted to go into a religious profession. From 1890 Rittelmeyer studied philosophy & Protestant theology. His teacher Oswald Külpe, encouraged him to write his dissertation on Friedrich Nietzsche.

He also went on a study trip to meet theologians & socially-engaged ministers of the time, as well as members of the Moravian Church. From 1895 to 1902 he was at the Stadtvikar in Würzburg. In 1903 he took up the preachership of Heilig-Geist-Kirche in Nuremberg. There he married Julie Kerler on 5 April 1904. Rittelmeyer worked & closely collaborated with Christian Geyer, the head preacher of the Sebalduskirche, together they produced two joint volumes of sermons. Around 1910 they both led discussions with the Bavarian church council on a liberal interpretation of the Bible.

Also inn 1910 the Nuremberg school teacher Michael Bauer enabled Rittelmeyer to have his first encounter with Rudolf Steiner, the founder of anthroposophy. Rittelmeyer described the encounter & discussed Steiner’s personality & work in his book ‘Rudolf Steiner Enters my Life’.

Rudolf Steiner Comes Into My Life by Friedrich Rittelmeyer

It was on August 28th, 1911, the anniversary of Goethe’s birthday, that I saw Rudolf Steiner for the first time. I had to go on a short journey and I managed to attend the Theosophical Summer Conference at Munich on the Sunday. For six months, practically all my spare time had been devoted to reading Dr. Steiner’s works, but I still had no thought as yet of joining the Society. In spite of this, I was allowed to attend all the meetings without any kind of obligation. When I went into the room I was surprised at the atmosphere I found there. The audience, for the most part, gave one an impression of strangeness. A certain type of passive, sensation-mongering mentality troubled me. Especially when I saw men with long hair, my impulse was to run away. Later on, all these things changed decidedly for the better, when the “theosophical” shells were laid aside and Rudolf Steiner began to attract more and more men of a scientific turn of mind. He certainly suffered a great deal in those earlier years, but out of respect for personal freedom he did not on principle enter into external trivialities of this kind and tried gradually to educate the people from within.

What pleased me was the evidence of a mood of festive devotion. It was not difficult to see that this was a festival of man. These people were filled with joy that they were in the presence of one whom they felt to be quite out of the common, a leader worthy of all respect, and who yet went about among them as a man among other men. Although I felt an outsider, and was repelled by many things I saw, I was interested to
find how genuinely and sincerely a man was being regarded as an “event” in humanity. Everything breathed in honour of manhood, for these people felt themselves in the presence of a great figure of the human race. Something of this kind must have been experienced before one can realise the silent effect which a single individual can have upon those around him. This was particularly in evidence during the dramatic performances. Those who took part were not presenting their art with an eye to Press and public, but as if they felt a higher being looking through them, and
they were therefore striving without personal vanity to offer their sacrifices in the revealed presence of a Divine world. Quite a new conception of art as worship arose within me.

Here, in very truth, was a kingly mind in the realms of knowledge, far-seeing and mighty in its freedom. He let a science of Nature come to flower around us, a wisdom far more stimulating than the dead knowledge of the day and a science in which religion could breathe anew...

In everything I said and asked I found myself in the presence of an unmistakable expert. There was nothing I could say that he did not seem already to know. Whereas in other conversations I had had with outstanding men I always refrained from speaking about certain experiences because one was accustomed to find no understanding, here I could touch upon whatever intimate and delicate subjects I liked and was always answered by genuine human kindliness and a superior power that could not but inspire every confidence...

If only people could have seen how he spoke of these matters in personal conversation! His great dark eyes became even more alert. With a consciousness of responsibility than which nothing greater or purer could be imagined, he spoke every word with hesitation. It was as if, all unseen, he had passed into a temple where he was acting before the eyes of higher powers. One could have wished that all the sensitive minds of humanity had been present to witness such a spectacle! If the teaching of reincarnation were to be renewed in a Christian sense it could not have been entrusted to a more scrupulous mind...

Only a warped nature could fail to perceive that here one was standing in the very light of truth. The man before us was telling of a world in which he himself was living. The many hundreds of sermons I had heard about Christ came up in the background of my mind. They faded into shadows. “We speak of that which we do know and testify of that which we have seen.” — A new proclamation of Christ was there. A new Christ-era was dawning — as yet in the first faint rays of the promised morning. The lecture itself spoke of this — spoke without the least trace of selfish longing for what has yet to come, proclaiming simply what is and would like to bestow itself upon us. Anyone who witnessed this could doubt no longer but that a fully authorized servant of Christ was standing before him...

There was also far too much easy chattering about anthroposophical truths and a great deal of blind following of the leader of Anthroposophy. Such is the tragedy that is bound up with greatness, a tragedy that will always be there when a great man appears. But Rudolf Steiner never failed to let it be known that the men he liked best were those who stood before him in freedom and self-assurance. Even wilfulness did not altogether displease him, although he could not regard it as a quality likely to promote the cause of Anthroposophy. The way in which he combined the pressing need of the cause with respect for personal freedom always called forth my unqualified admiration. If it were a matter of choosing, he invariably put the freedom of a man before the needs of the cause. For he regarded the future temple of mankind as lost if it were built upon mediæval foundations...”

In 1916 Rittelmeyer was sent to the Neue Kirche in Berlin, working as preacher there. He  opposed the First World War, & with 4 other Berlin theologians signed a proclamation of peace & understanding on the occasion of Reformation Day (October 1917).

In September 1922 he established the “Movement for Religious Revival” (Christengemeinschaft) Rittelmeyer acted as its first “Erzoberlenker” or Head Priest, & from its base in Stuttgart was the leading envoy right up to his death. To do this great deed he sacrificed his eminent position within the Lutheran Chruch, in order to lead The Christian Community, an international movement for religious renewal founded with the co-operation of Rudolf Steiner.

1921 – French journalist Jules Sauerwein, Interviewed Rudolf Steiner about the cause of WW1. ‘Of all the kings, monarchs, presidents, ministers, scholars, artists, writers and prominent figures in business whom I have come to know in the course of the decades of my profession, none has made such a deep impression on me as the German philosopher Rudolf Steiner.’


New facts about the prehistory of the World War

An interview by “Matin” reporter Jules Sauerwein with Dr. Rudolf Steiner on the unpublished memoirs of the late German Chief of General Staff von Moltke 5 October 1921

“You know that if your opponents are to be believed, the Chief of General Staff is said to have lost his head first and then the Battle of the Marne because of you.”

That is the question that I asked the famous spiritual researcher and sociologist Rudolf Steiner, born German-Austrian. I have had sincere admiration and friendly feelings for him for more than fifteen years. It gave me great satisfaction at the time to translate several of his theosophical works into French. Whenever my travels permit, I do not fail to visit Dr. when passing through Basel. Steiner in Dornach to pay a short visit.

This time I met him again at the strange and enormous building, which was given the name Goetheanum by his students in honor of Goethe as a forerunner of spiritual science. I have already written in “Matin” about the man as well as about the building and its wonderful location, on the last foothills of the Jura crowned by castle ruins.

Rudolf Steiner had just returned from Germany after giving lectures on his teachings to thousands of enthusiastic listeners in Stuttgart and Berlin. On the same day in Dornach he received a group of 120 theologians with whom he discussed theological and religious questions. A number of these theologians, on the basis of Dr. Steiner’s teachings to tackle a redesign of religious life.

Dr. Steiner was currently working on a huge group in wood sculpture depicting Christ and the underlying seductive powers, Lucifer and Ahriman. This is one of the most impressive creations I have ever seen; it will form the central end of the smaller domed room in the Goetheanum. As I watched the listeners climb the hill in small groups to gather for the lecture, Dr. Steiner from the attacks of his opponents. Clericals and pan-Germans and fanatical followers of various religious denominations fight against him with every weapon and at every opportunity.

The fear of the truth

When I asked him directly the question about General von Moltke, he directed his piercing eyes at me, which looked at me from a face furrowed by forty years of intense intellectual struggle.

«What you tell me doesn’t surprise me. No means will be shied away from to expel me from Germany and possibly also from Switzerland. These attacks come from a variety of backgrounds. But insofar as they extend to my relationships with Moltke, they have a very specific goal. They want to prevent the publication of some notes that Moltke made for his family before his death and which I should arrange for publication in bookstores with the consent of Mrs. von Moltke.

These memoirs should have been published in 1919. Immediately before its publication, a person in charge of the Prussian diplomatic representation in Stuttgart visited me to tell me that this publication was impossible and that they would not want it in Berlin. Later a general who had been in positions with General von Moltke and Wilhelm II came to me and gave me the same ideas. I protested against this and wanted to ignore it. I thought of turning to Count von Brockdorff-Rantzau, who was then in Versailles; but couldn’t achieve anything. My efforts were all the more unsuccessful because at the same time Ms. von Moltke was approached with ideas that she could not escape.

Why these fears? These memoirs are by no means an indictment of the imperial government. But what they show, perhaps worse, is that the imperial government was in a state of complete confusion and under an incomprehensibly careless and ignorant leadership. One can apply the sentence that I wrote down in my foreword to the responsible personalities: <It was not what they did that contributed to the calamity, but the entire nature of their personalities.>

I can add that it was due to the peculiar circumstances that ultimately the weight of the decisive resolutions fell on a single man, the Chief of General Staff, who saw himself forced to do his military duty because politics was at a standstill had arrived. I never spoke to him about political or military questions before Moltke resigned. It was only later, when he was seriously ill, that he naturally spoke openly to me about all these matters, and since this will interest you, I will tell you what he told me himself and what can also be seen from his unpublished memoirs.

At the end of June 1914, Moltke, who had been chief of staff since 1905, went to Karlsbad for health reasons. Until his death he knew nothing about a Potsdam meeting on July 5th or 6th. He only returned to Berlin in good health after the ultimatum to Serbia. Since his return, he said, he had been firmly convinced that Russia was going to attack. He clearly foresaw the tragic development that things were bound to take, that is, he believed in the participation of France and England in the world conflict. He wrote a memorandum for the emperor that pointed out the need for measures to be taken. The German General Staff’s plan had essentially been fixed for a long time. It was set up by Moltke’s predecessor, von Schlieffen. You know its basics: Large masses were to be thrown against France in order to achieve a rapid decision in the West at any cost. A weak defensive army was planned against Russia, which was to be replenished later following the decision in the western theater of war.

Beguiled people

Von Moltke had changed his predecessor’s plan in one important point. While Schlieffen had planned to march through Belgium and Holland at the same time, Moltke had renounced Holland in order to give Germany breathing space in the event of a blockade.

When Moltke came to the castle on Friday, July 31st, he found people completely confused. As he said, he had the impression that he found himself in the position of having to make a decision all on his own. On that day, the Kaiser did not yet sign the mobilization order, an order which in Germany was tantamount to a declaration of war, because as soon as this order was given, everything, including the first operation at certain hours, took place with an inexorable automatism. For that day, Wilhelm II contented himself with proclaiming the impending danger of war. The following day, on Saturday, August 1st, at four o’clock in the afternoon, he summoned Moltke again, and over the next six hours the following drama unfolded.

Moltke meets the Kaiser in the presence of Bethmann Hollweg, whose knees were literally shaking, the War Minister Falkenhayn, General von Plessen, Lyncker and a few others. The Kaiser strongly objected to the Chief of Staff’s intentions. He says he received the best news from England. Not only would England remain neutral – as George V informed him – but she would even prevent France from taking part in the war. Under these conditions it would be logical to throw the entire army against Russia. No, Moltke replied, the plan must be carried out in the East and the West as it was determined if we do not want to bring about the greatest disaster.

The technical reasons

The objections don’t affect Moltke; he refuses to change anything. He argues that the mobilization order must be followed without any delay. He does not believe in the English telegrams, and with the mobilization order in hand that William II has just signed, he is dismissed, leaving the others in a state of complete confusion. So it came about that the decision to break out of war had to be made for purely military reasons. On the way from the castle to the general staff, his car is overtaken by an imperial automobile. Moltke is recalled on behalf of the emperor. The emperor is more excited than ever. He shows his chief of staff a telegram from England. He believes he can see with absolute certainty from this telegram that that the conflict would be confined to the East and that England and France would remain neutral. <There must, he concludes, <immediately be given an order to the army not to act in the West.> Moltke’s answer is that an army cannot be subjected to the alternative of orders and counter-orders. Then, while Moltke stood by, the Kaiser turned to the wing adjutant on duty and ordered him to immediately convey the order to the command of the 16th Division in Trier that they should not march into Luxembourg. Moltke goes home. Shocked because he expects the greatest disaster to come from such measures, he sits down at his table. He explains that he cannot take any measures for the army in accordance with the Emperor’s telephone order. This order is brought to you by an adjutant for your signature. He refuses to sign and postpones the order. He remained in a state of dull exhaustion until 11 o’clock in the evening, even though he had returned from Carlsbad in good health. The bell will ring at 11 a.m. The emperor asks about him again. He immediately goes to the castle. Wilhelm II, who had already retired, throws on a dressing gown and says: Everything has changed. Calamity is approaching. The King of England has just declared in a new telegram that he has been misunderstood and that he assumes no obligation on either his behalf or that of France. He concludes by saying: Now you can do whatever you want. And now the war begins. despite the fact that he had returned from Carlsbad completely healthy. The bell will ring at 11 a.m. The emperor asks about him again. He immediately goes to the castle. Wilhelm II, who had already retired, throws on a dressing gown and says: Everything has changed. Calamity is approaching. The King of England has just declared in a new telegram that he has been misunderstood and that he assumes no obligation on either his behalf or that of France. He concludes by saying: Now you can do whatever you want. And now the war begins. despite the fact that he had returned from Carlsbad completely healthy. The bell will ring at 11 a.m. The emperor asks about him again. He immediately goes to the castle. Wilhelm II, who had already retired, throws on a dressing gown and says: Everything has changed. Calamity is approaching. The King of England has just declared in a new telegram that he has been misunderstood and that he assumes no obligation on either his behalf or that of France. He concludes by saying: Now you can do whatever you want. And now the war begins. Everything has changed. Calamity is approaching. The King of England has just declared in a new telegram that he has been misunderstood and that he assumes no obligation on either his behalf or that of France. He concludes by saying: Now you can do whatever you want. And now the war begins. Everything has changed. Calamity is approaching. The King of England has just declared in a new telegram that he has been misunderstood and that he assumes no obligation on either his behalf or that of France. He concludes by saying: Now you can do whatever you want. And now the war begins.

Gloomy omens

In the month of August I saw General von Moltke once, on August 27th in Koblenz. Our conversation revolved around purely human matters. The German army was still in full victory. There was also no reason to talk about what wasn’t there yet. The Battle of the Marne unfolded later. I hadn’t seen Moltke again until then. It took place under conditions which must have profoundly shaken von Moltke’s expectations. During the test maneuvers he had several times carried out a cautious advance on the right wing, which could have been considered for a march on Paris. Kluck, who had overall command of the right wing, advanced too quickly three times. Every time Moltke said to him, If you advance just as quickly at the crucial moment, we will lose the war in an emergency. When Kluck’s army was threatened with being surrounded, Moltke found himself gripped by a terrible premonition. The thought occurred to him: the war could be lost for Germany. That seems to me to be part of the <psychology> of the course of the war. When von Moltke returned to headquarters on September 13th, he gave the impression of a deeply shaken man. Those around the emperor thought he was sick. From that moment on, Falkenhayn was in fact in command, without having the official title. Later, when Moltke had to stay in bed, Wilhelm II visited him. Am I still in charge of the operations? he asked the emperor. “I actually believe that you still are,” Wilhelm II replied.

But now a new example of the opinion that people had of Wilhelm II in his own environment. One day, when von Moltke described to me the feelings of deep suffering he felt returning via Belgium after the capture of Antwerp, I asked him for the first time about the invasion of Belgium. How come, I asked. that a war minister could claim in the Reichstag that the plan to invade Belgium did not exist. This minister, replied Moltke, did not know my plan, but the Chancellor was up to date. And the emperor? Never, said Moltke: he was too talkative and indiscreet. He would have told the whole world! » ~Jules Sauerwein.

GA 215, Foreword

The lecture cycle now being published in its entirety for the first time in English has always been known as the “French Course” for an interesting reason — although it is directed to anthroposophists everywhere as much as any other of Rudolf Steiner’s major cycles. The course was given in September, 1922 exclusively to members of the Society, and it was held in the old Goetheanum. French members were specially invited, and a considerable number of them were present. A French translation was provided by Jules Sauerwein, a distinguished bilingual French member, editor of Le Matin, the leading Parisian newspaper of the time, whose sister Alice was to become in the following year the first General Secretary of the Anthroposophical Society in France. Determined to spare no effort to make the cycle, difficult and detailed though it was, comprehensible to the French members present, Rudolf Steiner every night prepared an outline of what he was to say, and gave it to Jules Sauerwein the following morning, so that he could study it and decide how best he could translate it into French. During the lectures Steiner paused three or four times to allow him to translate the gist of what he had said, a procedure he followed also with George Adams Kauffman during these years when the audience was composed of English-speaking members…

The outline prepared by Rudolf Steiner for Jules Sauerwein has survived, and it is extremely interesting to compare it with the course. Steiner explained on several occasions that when he lectured he spoke always directly out of his supersensible perception of the spiritual worlds and could never speak out of what he remembered or had given previously. It will be evident that he did not deviate from his rule even when he had given his translator an outline of what the night before he had decided he would say. Especially the last highly esoteric lectures of the course when he speaks of the influence of the Christ in earth evolution go so much farther than the outline that Sauerwein must have felt he had been given little enough to help him through his exceptionally difficult task.” ~ Stewart C. Easton

5 October 2023 – “Speaking with the Stars”: The last-quarter Moon awaits night owls, as it hangs over late-rising Gemini

Rudolf Steiner’s Lectures on this day

International World Teachers’ Day


610 – Coronation of Byzantine Emperor Heraclius, responsible for introducing Greek as the Eastern Empire’s official language. The year Heraclius came to power, the empire was threatened on multiple frontiers. Heraclius drove the Persians out of Asia Minor and pushed deep into their territory, defeating them decisively in 627 at the Battle of Nineveh. Then peaceful relations were restored to the two deeply strained empires.

Heraclius soon experienced a new event, the Muslim conquests. Within a short period of time, the Arabs conquered Mesopotamia, Armenia & Egypt.

Heraclius entered diplomatic relations with the Croats & Serbs in the Balkans. He tried to repair the schism in the Christian church by promoting a compromise doctrine called Monothelitism. Eventually, however, this project of unity was rejected by all sides of the dispute.

Heraclius was long remembered in the Western church for his reputed feat in recovering the True Cross, which had been captured by the Persians.

After a tour of the Empire Heraclius returned the cross on March 21, 630. For Christians of the Western Medieval Europe, Heraclius was the “first crusader”. The iconography of the emperor appeared in the sanctuary at Mont Saint-Michel. The story was included in the Golden Legend, the famous 13th century compendium of hagiography, and he is sometimes shown in art showing scenes of Heraclius & Constantine I’s mother Saint Helena, traditionally responsible for the excavation of the cross.

The scene usually shown is Heraclius carrying the cross; according to the Golden Legend he insisted on doing this as he entered Jerusalem, against the advice of the Patriarch. At first, when he was on horseback (shown above), the burden was too heavy, but after he dismounted & removed his crown it became miraculously light, & the barred city gate opened of its own accord

~Fra Filippo Lippi

6th Century – Feast day of Saint Placidus & Saint Maurus, disciples of Saint Benedict. Legend has it that Saint Maurus was sent a dream – an order from Saint Benedict’s to rescue Placidus from drowning. Maurus ran across the surface of the lake below the monastery, & drew Placidus safely to shore.

1789 – French Revolution: Women of Paris march to Versailles to confront Louis XVI of France about his refusal to promulgate the decrees on the abolition of feudalism, demand bread, & have the King & his court moved to Paris.

1793 – French Revolution: Christianity is disestablished in France

1864 – The Indian city of Calcutta is almost totally destroyed by a cyclone60,000 die

1948 – The 1948 Ashgabat earthquake kills 110,000, equivalent to almost 10% of the USSR’s Turkmen population. Due to censorship by the national (Soviet Turkmen) government, the event was not widely reported in the USSR’s media. Historians tend to agree that the ban on reporting the extent of the casualties & damage did not allow the central Soviet government to allocate enough financial resources to adequately respond

1966 – Near Detroit, Michigan, there is a partial core meltdown at the Enrico Fermi demonstration nuclear breeder reactor

1970 – The Public Broadcasting Service (PBS) is founded

1982 – Chicago Tylenol murders: Johnson & Johnson initiates a nationwide product recall in the United States for all products in its Tylenol brand after several bottles in Chicago are found to have been laced with cyanide, resulting in seven deaths

1986 – Israeli secret nuclear weapons are revealed. The British newspaper The Sunday Times runs Mordechai Vanunu’s story on its front page under the headline: “Revealed — the secrets of Israel’s nuclear arsenal”

All Souls Festival – Election Day 7 November 2023

Community Prep-Stir / Potluck / Bon-fire

Celebrating: The Festival of the Dead, & Martinmas

6 – 8 pm at the Lucchesi-Archer-Ginsberg domicile

Please Bring Food & Drink to share, & a jar for the prep

RSVP Hazel@ReverseRitual.com

Annular solar eclipse total phases composite panorama during Totality , moon covers the sun’s visible outer edges to form a “ring of fire” shot using mylar solar film , very rare natural event Sun, Moon and Earth are aligned. A total eclipse , An annular eclipse , A hybrid eclipse, partial eclipse

Save the Dates for Community Workings TBA:

October 14Annular Solar Eclipse
October 21-22Orionids Meteor Shower Predicted Peak
October 23Venus at Greatest Western Elongation
October 28Full Hunter’s Moon and Partial Lunar Eclipse

The 1st New Moon after the Autumnal Equinox – Saturday, Oct. 14, 2023, annular solar eclipse

Global Event:Annular Solar Eclipse
Local Type:Partial Solar Eclipse in Cahokia Mounds State Historic SIte, Illinois
Begins:Sat, Oct 14, 2023 at 10:32 am
Maximum:Sat, Oct 14, 2023 at 11:57 am 0.634 Magnitude
Ends:Sat, Oct 14, 2023 at 1:27 pm
Duration:2 hours, 55 minutes

Lunar Eclipse Oct 28, 2023

Lunar Eclipse Mar 25, 2024

The reprise of the 2017 Great American Eclipse Monday, April 8, 2024, total solar eclipse

Global Event: Total Solar Eclipse
Local Type: Total Solar Eclipse in Fort Worth, Texas
Begins: Mon, Apr 8, 2024 at 12:22 pm
Maximum: Mon, Apr 8, 2024 at 1:41 pm 1.005 Magnitude
Ends: Mon, Apr 8, 2024 at 3:01 pm
Duration: 2 hours, 39 minutes
Totality: 2 minutes, 34 seconds

Lunar Eclipse Sep 18, 2024

7 thoughts on “October Alchemy

  1. I love the description of what is was like to be with Rudolf Steiner, in person, alive! On rare occasion I meet people like this, where the focus is not head oriented but holistic. As Friedrich Rittelmeyer writes: “The man before us was telling of a world in which he himself was living.”
    Reminds me that I can’t “talk” about the supernatural/mysticism/spiritual expression . . . it is only lived.
    How those words between Steiner and Rittlemeyer back then, would have soared!
    Excellent sharing Hazel, Thank-you.

      1. Well, Rod and Hazel, I would like to think it still works today! Some want to encourage the movement that brought Christian Community into being. We write it out, but only to give the attending support to what still exists today as a forward movement. I have always wanted to make connection with Rod, but can’t seem to encourage it enough. I hope at least the information has been helpful, and especially now with Michael getting moved off His spot.

        Rod, you might experience something not expected, and this will be very good. I see a soul sitting on the fence, and waiting for the Humpty Dumpty experience, which will change your life.

        What does that mean? It is an encouragement, and especially because we live so close. If you fall off the wall, you will know that you have been protected. It is like Rittelmeyer’s conversations with Steiner. These have been brought forward for today’s audience, but maybe you didn’t recognize them, or even care. In other words, we have been encouraging you for some time now, and this needs to be recognized.

  2. Hazel, I quote from Peter Staudenmaier’s research on Rittelmeyer during the Nazi time:

    Steiner’s followers in the 1920s and 1930s gave ample attention to the “Jewish problem.” They often portrayed anthroposophy as the remedy for the scourge of Jewish influence on the German spirit. In their view, Judaism stood for an atavistic obsession with the “group-soul” and its decadent effects on European cultural life.
    [. . . ]
    In 1937, Rittelmeyer urged his fellow anthroposophists to work against “the repercussions of Judaism within Christianity.”
    (Friedrich Rittelmeyer, “Über Christentum und Germanentum” Die Christengemeinschaft, November 1937, 206-10)

    Rittelmeyer regularly contrasted “the Jews” to “the Germans,” portraying Jews as a people in decline, “decadent” and “degenerate,” an anachronism in spiritual evolution. In order to cleanse Christendom of its Jewish residues, “a great act of purification” was needed, and the Germans were the people best suited to carry it out. (ibid., 206)

    TOM: How quickly was Rev. Rittelmeyer’s invocation to the spiritual world fulfilled! He published this article in the Christian Community Journal in November 1937, exactly one year before Kristallnacht and only 4 years before the Holocaust began in earnest.

    Yet I don’t blame Rittelmeyer for unleashing these astral/elemental demons of hatred against the Jews in Germany in the 1930s. He was only following his teacher, Rudolf Steiner, whose own karmic residue of antisemitism from his previous life as Thomas Aquinas was not fully redeemed.

    1. Yay, I don’t go in for those anti Waldorf critics.
      Spiritual Science reveals that every religion, & all people & their nations have fallen into decadence.
      Everything changes – has its season & then must transform. What was right in the time before the Mystery of Golgotha has now shifted.
      These great men, Rittelmeyer & Steiner were not anti Semitic. It saddens me that this would be the focus instead of remarking on all the beautiful things they gave us…

      1. I used to do battle with the Waldorf Critics for several years. I likely even remember this comment. Today, I would focus on Tom’s remark about Steiner being Thomas Aquinas in a former life. As such, Aquinas did believe in the uses of the Inquisition, which would certainly offend Steiner’s moral code. In fact, Steiner had great issues with Catholicism, as we know. He even considered this lecture-course as the start of the opposition coming his way from the Catholic sector.


        This course represents a pivot point in the evolution of anthroposophical Christianity, and began this day of October 5th in the year 1911.

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