Riot in Munich

Jackie Von Tobel

~i was in-between
when i 1st felt its glace
i lived in its fire & never knew
i was asleep, dreaming blue dreams in the egg of the world
the eye opened & closed, blinking once perhaps
as it does every million years
& i came from unknowing into knowing…
i left my place yawning
i was naked in a bed of light
then i opened like a purple flower
& am still

17 May 2021 – “Speaking with the Stars”: Jupiter & the Moon rose together this morning around 5:30 am even as the sky was growing brighter with the impending sunrise. Bella Luna passes in front of Jupiter at 10 am CDT – this occultation is an event visible from much of North America, Canada, & Greenland. Continuing on its journey, the Moon passes north of Mercury at 9 pm CDT.

Sunrise: 5:43 A.M.
Sunset: 8:10 P.M.
Moonrise: 4:32 A.M.
Moonset: 6:20 P.M.
Moon Phase: Waning crescent (4%)

Sandro Botticelli (1445-1510) | Ressamların Eserlerini ve Hayatlarını  Anlatan Sanat Platformu

1510 – Death-day of Sandro Botticelli, Italian painter of the “golden age” of the Early Renaissance. He belonged to the Florentine School under the patronage of Lorenzo de’ Medici. Among Botticelli’s best-known works are The Birth of Venus & Primavera.

Grigory Valuyev - Wikipedia
Grigory Valuyev

1606 – Murder of False Dmitriy I, the only Tsar ever raised to the throne by means of a military campaign. He was the first, & most successful, of three “impostors” who claimed, during the Time of Troubles, to be the youngest son of Ivan the Terrible.

Dmitriy married polish priestess Marina Mniszech. It was the usual practice that when a Russian Tsar married a woman of another faith, she would convert to Eastern Orthodox Christianity, but she didn’t because Dmitriy had obtained the support of Polish King Sigismund III Vasa & Pope Paul V by promising to reunite the Russian Orthodox Church & the Holy See.

This was considered a betrayal. Ten days after his marriage, commoners stormed the Kremlin & killed Dmitriy. The body was put on display & then cremated, the ashes shot from a cannon towards Poland.

He was the primary character in the opera Boris Godunov, & Modest Mussorgsky’s opera of the same name. His story is also told by Schiller in Demetrius, by Antonín Dvořák in his opera Dimitrij, & Rainer Maria Rilke recounts the overthrow of the False Dimitriy in The Notebooks of Malte Laurids Brigge; Rilke’s only longer prose work. Harold Lamb fictionalizes the demise of the False Dimitriy in “The Wolf Master”.

New York Stock Exchange ruled 1792-2012

1792 – New York Stock Exchange founded

1922 – Riot at a Rudolf Steiner lecture in Munich on 15 May 1922, reported in the New York Times on 17 May.

Rudolf Steiner – the sensation of his day

By NNA correspondent Wolfgang G. Vögele

REVIEW | Rudolf Steiner’s „blockbuster“ lecture tours in 1922 have been documented for the first time in Archivmagazin, including the attack on him by Nazis in Munich.

The famous concert agency Wolff & Sachs, organised two lecture tours by Steiner through several German cities. On the first tour in January 1922, Steiner spoke in front of about twenty thousand people. But this roll ended unexpectedly when during the second tour in May militant opponents from nationalistic populist (voelkisch) circles organised trouble in Munich and Elberfeld so that Steiner decided against a third tour.

What had happened? In Munich, Steiner had been “physically threatened and put in danger of his life by hooligans at the instigation of a newspaper,” as Friedrich Rittelmeyer wrote in Rudolf Steiner Enters My Life. Had the conspirators really planned to remove Steiner in an assassination attempt?

A lengthy introduction to the period shows that democracy in the young Weimar Republic was by no means secure. Right-wing terrorist organisations tried to assassinate leading politicians. Growing inflation brought about a feeling of insecurity among broad sections of the population.

The practical solutions promoted by anthroposophy in various fields of knowledge and life, primarily the movement for the threefold order of the social organism, made it a target for nationalistic and antisemitic forces. They saw Steiner as a stooge of the victorious powers and the agent of a global Jewish and Masonic conspiracy. Hitler’s mentor, Dietrich Eckart, had published a long article about Steiner in 1919 in which he mocked Steiner’s social impulse as “threefolding puppet”. Hitler himself decidedly rejected threefolding as early as 1920. According to police intelligence reports, when after his speech at the Munich Hofbräuhaus on 11 May 1920 one person recommended the threefolding idea as a possible solution to the social question, Hitler replied: “We don’t want any new ideas but to defend the old ones which have been seen to be correct.”   

The reaction of nationalistic populist (voelkisch) groups to Rudolf Steiner is set out in detail. This is followed by chapters on the progress of the tour, the correspondence, business documents, an index of the papers relating to the Wolff & Sachs tours in the Rudolf Steiner Archive, a list of press reports, press reports and reminiscences of eye-witnesses. All texts have been provided with explanatory notes.

The dramatic occurence, which took place on the evening of 15 May 1922 in Munich’s premier hotel “Vier Jahreszeiten”, was even reported as a “riot” in the New York Times. The headline says: “RIOT AT MUNICH LECTURE.  Reactionaries Storm Platform When Steiner Discusses Theosophy”.

It becomes clear from eye-witness reports that many people decided specifically as a result of the lectures on this tour to engage more deeply with anthroposophy.

“Thus Heinrich Liedvogel wrote how grateful he was that his father had taken him along to the lecture as a recalcitrant eighteen-year-old and that Rudolf Steiner had at the time made an ‘indelible impression’ on him which stayed with him for the rest of his life. He was impressed how Rudolf Steiner  silenced the hecklers which were, however, subsequently to seize power. Fifteen year later (1933) he experienced in the same hall how the ‘clique of those earlier hecklers’ had ‘grown into a dragon which had, at least outwardly, destroyed the intellectual life of Germany’.” (p. 48)

Hans Büchenbacher, who in Munich had become aware at an early stage that Steiner was on a death list and that an attack was planned, organised his own protection force since the police had refused to take the appropriate measures.

Steiner, too, aware of the threat to his life, had asked Büchenbacher whether he should give the lecture at all. “It will probably reach the point that I can only speak any longer in the occupied Rhineland.” (The Rhineland was occupied by the Allies from 1918 to 1930.)

All the memoires agree in their description that after the lecture, while the audience was still applauding, attackers stormed the platform as the speaker was just about to leave the hall. He only just succeeded in closing the door behind him. Meanwhile the anthroposophists pushed the attackers down from the platform. There followed a scuffle, other reports refer to a general brawl. The attackers had worn swastikas. They were equipped with sticks, knives and firearms. Newspaper reports from Munich document the brutal actions of the Nazis against individuals and events by dissenters. 

Shortly before the incident, the Munich weekly Heimatland (edited by the subsequent editor-in-chief of the Völkische Beobachter, the organ of the Nazi Party) wrote: “Are there no longer any men in Munich who feel themselves to be German and who will prevent the arrival of such a scoundrel? Above all, will our battle-hardened youth with its patriotic ethos tolerate this provocation? If ever there is a target worthy of rotten eggs and apples, there is none more worthy for this kind of projectile of contempt than the anthroposophical Cagliostro and betrayer of the homeland.”

For the Nazis, Steiner was a parasitic “enemy of the people”. The Völkische Beobachter wrote: “Our pencil bristles at seriously engaging with such a charlatan and enemy of the German people. He has millions at his disposal to pollute our nation with his teachings and through his influence on the widest circles he has turned into a danger to our present and our future.” (p. 211).

Steiner’s Dornach collaborator Edith Maryon, who had been worried about Steiner beforehand already, received a telegram: “Survived Munich. Steiner”.

This documentation makes clear once again the incompatibility of anthroposophy and nationalistic racist thinking.

There will be few people today inclined to present Steiner as a martyr. Yet many details have to be overlooked to reach the opinion that the Munich incident was a harmless interruption by some boisterous students. Steiner, against whom the press had agitated beforehand, was in danger of being beaten up and, if possible, “eliminated”. That this did not happen is due to the clever defensive measures of the anthroposophists.

The extraordinary courage with which Steiner exposed himself to the ever more brutal actions of his opponents to present his ideas must be admired. He finished the tours, which he admitted exhausted him, with unshakeable equanimity and his familiar self-discipline.

The lectures given on the tours which have now been published as GA 80a in the complete works. They form an extraordinary bundle within Steiner’s public lectures. They are individual lectures – the speaker was only able to present briefly things he set out in greater detail in lecture cycles – yet they have the appeal of precision. They are an introduction to the nature of his worldview from the mature perspective of the 60-year-old.

It is not evident from the tone of the lectures that they were held in a sometimes tense atmosphere. A large part of the audience appears willing to follow the speaker in his for them unusual and demanding lines of thought. The great applause, which even the newspaper reporters experienced as being unusual, certainly did not come just from anthroposophists since they only formed an insignificant minority among the more than thousand people in the audience on each occasion.

In almost every lecture Steiner fought against misunderstandings and the caricatures of his teachings. He differentiated his epistemological method sharply from experimental parapsychology, eastern yoga, and emotive mysticism and kept attempting to make the scientific nature of his research method clear from ever new perspectives.  He also referred to the way in which anthroposophy could be productive in education, medicine, the religious life, etc.

The lectures give an insight into what an introduction to the nature of anthroposophy looked like almost 100 years ago. The notes explain the location and audience numbers. Entries from Steiner’s notebooks, press reviews and two recollections of the incident in Munich are included.

Rudolf Steiner: Das Wesen der Anthroposophie. Dreizehn von der Konzertagentur Wolff & Sachs organisierte öffentliche Vorträge, gehalten in Berlin, München, Stuttgart, Frankfurt am Main, Mannheim, Köln, Elberfeld und Breslau zwischen dem 19. November 1921 und dem 18. Mai 1922, Rudolf Steiner Verlag, Basel 2019

Watergate Hearings Audio : US Senate : Free Download, Borrow, and Streaming  : Internet Archive

1973 – Watergate scandal: Televised hearings begin in the United States Senate

Anthroposophia & the Redemption of Lucifer – A Pentecost Festival for 2023

with Hazel Archer-Ginsberg, & Velsum Voices Lucien Dante Lazar & Ultra-Violet Archer

1 – 2:30 pm Central Time Saturday 27 May 2023 on zoom

Hazel Archer is inviting you to a scheduled Zoom meeting.

Topic: Pentecost Festival
Time: May 27, 2023 01:00 PM Central Time (US and Canada)

Join Zoom Meeting

Meeting ID: 705 017 4041
Passcode: Whitsun

50 Days after The Resurrection = Our Community Pentecost Gathering – Community Bonfire, Pot-Luck, & Prep Stir

Whitsunday 28 May 2023

5 – 7 pm at the home of Hazel & Chuck Ginsberg

Please bring food & drink to share –


Find a collection of the many RECORDINGS of Presentations, Programs & Festivals HERE

3 thoughts on “Riot in Munich

  1. Marie Steiner writes about this chaotic period of 1922 in the foreword to GA 260, The Christmas Conference, which was first published in 1944.

    “His influence on the public at large had reached its climax in 1922 when Wolff’s concert agency had applied for the organization of his lectures within Germany and when even the largest auditorium in many towns was too small to contain the crowds wanting to attend. Köthener Strasse in Berlin, which leads to the philharmonic concert hall, had even had to be cordoned off by the police because the congestion was so great. People from all around stood there with their luggage, unable to enter. This externally visible success fanned the flames of the opposition’s will for destruction. Circles connected with the Pan-German movement at that time had no scruples about instigating riots or indeed resorting to ambush or murder, as is shown in the cases of Erzberger, Rathenau and a good many others. Groups otherwise at loggerheads with each other joined forces in order to do away with a growing spiritual movement which appeared to threaten their own goals. So it was not difficult to stir up rowdy scenes. These were particularly violent on the occasion of Dr Steiner’s lectures in Munich and Elberfeld.”

    1. And now 101 years later it looks like the adversarial forces have all but crushed the society…
      And yet the movement still circulates & moves to inspire amongst us

      1. “This Anthroposophical Movement is not an act of service to the earth. This Anthroposophical Movement in its totality and in all its details is a service to the divine beings, a service to God. We create the right mood for it when we see it in all its wholeness as a service to God. As a service to God let us take it into our hearts at the beginning of our Conference. Let us inscribe deeply within our hearts the knowledge that this Anthroposophical Movement desires to link the soul of every individual devoted to it with the primeval sources of all that is human in the spiritual world, that this Anthroposophical Movement desires to lead the human being to that final enlightenment — that enlightenment which meanwhile in human earthly evolution is the last which gives satisfaction to man — which can clothe the newly beginning revelation in the words: Yes, this am I as a human being, as a God-willed human being on the earth, as a God-willed human being in the universe.”

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