Time Thief

Van Kache

Dear friends – Wow night school was a trip – I woke up from a dream about time thieves. A glimpse of the Asuras?…or perhaps it is connected to my vow to research how the ‘Daylight Saving Time’ phenomena effects our etheric body…

We can grasp the nature of the Sun only when we know something of its nature of spirit and soul. In that realm it is the power which imbues with warmth the element of necessity in destiny, resolves destiny into freedom in its flame and, if freedom is misused, condenses it once more into its own active substance. The Sun is, as it were, the flame in which freedom becomes a luminous reality in the universe. And at the same time the Sun is the substance in which, as condensed ashes, misused freedom is moulded into destiny, until destiny itself can become luminous and pass over into the flames of freedom.” ~Rudolf Steiner, “Spiritual Individualities of the Planets”.

Karlyn Holman

translated (with added titles) by Roy Sadler
The Gift Of Destiny

I feel my own fruit-bearing power
present me to the world
and strengthen my innate intent
to turn towards the clarity
within life’s web of destiny.

This verse can be regarded as the last autumn verse
and its mirror the first one, with an unknown power
that can now become one’s own creativity for the world
as one’s soul turns towards the clarity of her destiny.

My Future’s Power

I feel a strange new strengthening,
fruit-bearing power, maturing
with seed of who I am,
and on a starlit loom in me
a dawning vision weaving
my pathway to my real being.

11/9/21 – “Speaking with the Stars”

Carl Sagan Quote, Explained - YouTube

Happy birthday, Carl Sagan (November 9, 1934 – December 20, 1996)

Faust descent to the Mothers

Rudolf Steiner’s Lectures on this day 


This image has an empty alt attribute; its file name is wheel-bio.jpg

In the Original Calendar of the Soul, Steiner speaks about today being when ‘Faust makes his descent to the Mothers’

1888 – Rudolf Steiner’s ‘Aquinas experience’ – after giving a lecture on ‘Goethe as father of a new aesthetics’ the Cistercian priest Wilhelm Neumann, Steiner’s friend made this remark: “The seeds of this lecture you gave today are to be found already in Thomas Aquinas”. This opened Steiner to his earlier incarnation.

1918 – The second German Empire ends – Kaiser Wilhelm II of Germany abdicates after the German Revolution, & Germany is proclaimed a Republic.

1923 – Hitler’s attempted coup in Munich

9–10 November 1938 – Kristallnacht, the Night of Broken Glass, was a pogrom against Jews throughout Nazi Germany, carried out by SA paramilitary forces and German civilians. The German authorities looked on without intervening.  Jewish homes, hospitals, & schools were ransacked, as the attackers demolished buildings with sledgehammers.  The rioters destroyed 267 synagogues throughout Germany, Austria, & the Sudetenland, & over 7,000 Jewish businesses were either destroyed or damaged. Kristallnacht was followed by additional economic & political persecution of Jews, it is viewed by historians as part of Nazi Germany’s broader racial policy, & the beginning of the Final Solution & The Holocaust.

1989 –Fall of the Berlin Wall: East Germany opens checkpoints in the Berlin Wall, allowing its citizens to travel to West Berlin

‘Tuning to the Stars’: Eurythmy for the Holy Nights with Jan Ranck* –
Sacred Geometry, the Planets and the Zodiac
LIVE IN-PERSON 26-30 Dec. 2021 at the Rudolf Steiner Branch Chicago 4 pm – 5 pm
And at 8pm on 31 Dec. as part of our annual NYE Conscious Community Gathering (details TBA)
$100 for all 6 sessions, or $22 for each individual session.
Make your payment using PayPal
or QuickPay with Zelle to chase@rschicago.org  
(please indicate in the notes that it is for the Holy Nights Eurythmy)
Cash at the door, or send a check to:
Rudolf Steiner Branch
4249 North Lincoln Avenue
Chicago, IL 60618-2953
For more info. Contact Cultural Events & Festivals Coordinator
Hazel Archer-Ginsberg hag@RSchicago.org
* Jan Ranck – Born in the USA, Jan Ranck studied music and comparative arts at Indiana University in Bloomington. She accompanied the London Stage Group on their 1976 USA tour and went on to study eurythmy at the Eurythmeum in Dornach with Lea van der Pals, where she subsequently taught. In 1984 she joined the faculty of The London School of Eurythmy. She left there to complete her eurythmy therapy training in Stuttgart in 1989, moving afterward to Israel, where she founded and directed the Jerusalem Eurythmy Ensemble (1990) and the Jerusalem Academy of Eurythmy (1992) and was an instructor in the Jerusalem Waldorf Teacher Bachelor Program in David Yellin Academic College from 1999. Jan has held Master Classes at various venues worldwide, including the Goetheanum and the MA Program in Eurythmy held at Emerson College and Spring Valley. She is the representative for Israel in the International Eurythmy Therapy Forum.

5 thoughts on “Time Thief

  1. Hi Hazel,

    This so-called, “Aquinas experience”, leave a lot to be desired. I have looked at all the relevant source material, i.e., GA 28, chapter 7, and GA 237, lecture 6. These speak of Wilhelm Neumann, the Cisterican priest/professor who came into Rudolf Steiner’s life in 1888. Here is what you wrote:

    1888 – Rudolf Steiner’s ‘Aquinas experience’ – after giving a lecture on ‘Goethe as father of a new aesthetics’ the Cistercian priest Wilhelm Neumann, Steiner’s friend made this remark: “The seeds of this lecture you gave today are to be found already in Thomas Aquinas”. This opened Steiner to his earlier incarnation.”

    Now, it is definitely possible that Neumann heard this lecture from Steiner in 1888, and this was during the period in which they were involved, and caused such a remark concerning Aquinas. Yet, Steiner always remarked about how Neumann remained resolved to the Catholic church, and could not come readily to the ideas about Christ and spiritual evolution; nor even repeated lives on earth.

    Thus, I think this is what Steiner is getting at with Neumann. Neumann is the reincarnation of Alain de Lille, who was at the School of Chartres in its latter days, and prepared the incarnation of Thomas Aquinas. So, this is what Steiner experienced in meeting Wilhelm Neumann. He saw a soul still restricted to the external authorities of the church. With Aquinas, Steiner did not so much see himself, but rather the attempt to redeem the original Aristotle to the likes of Aquinas.

    Reading in GA 130, especially the lectures from Neuchatel on 27 and 28 September, 1911, will really help in this matter. This is where Steiner reveals the School of Chartres even before he could name it later in 1924. The College of Twelve was its first designation. Thus, Thomas Aquinas was the twelfth in this original configuration.

    He is the one who designated Christian Rosenkreutz. So, who do you think that was?

    1. Neumann was not making the connection to reincarnation, he just spoke his experience when hearing Steiner speak, it was Steiner who makes the connection from what Neumann says to him. Steiner is very clear about this in his autobiography…

      It is important to distinguish between an incorporation & a reincarnation. People who unconsciously make mistakes in this regard are erecting insuperable barriers between us & the actual individuality of Rudolf Steiner, subjecting our soul-life to an influence of luciferic powers. See the Spiritual Hierarchies & their Reflection in the Physical World 12-18 April 1909.

      Also Elisabeth Vreed’s lecture of 9 July 1930. which TH Meyer clarifies in his book The Bodhisattva Question.

      Also Adolf Arenson in his reflections on the Gospel of Matthew 30 March 1930 Rudolf Steiner & the Bodhisattva of the 20th Century.

      In GA 240 18 July 1924 Steiner speaks about how teachers of the School of Chartres were working thru many Catholic theologians whom he met in Vienna

      1. Hi Hazel,

        I found the reference to Wilhelm Neumann’s response to Steiner’s lecture from 1888 on Goethe’s new aesthetics. It comes from the lecture on May 24, 1920, in which Steiner was describing the philosophy of Thomas Aquinas. I offer the full paragraph:

        “Ladies and gentlemen, if I may interpose here a personal experience, it is as follows: it is meant merely as an illustration. When at the end of the eighties I spoke in the “Wiener Goethe-Verein” on the subject “Goethe as the Father of a New Aesthetic,” there was in the audience a very learned Cistercian. I can speak about this address, for it has appeared in a new edition. I explained how one had to take Goethe’s presentation of Art, and then this Father Wilhelm Neumann, the Cistercian, who was also Professor of Theology at Vienna University, made this curious remark: “The germ of this address, which you have given us to-day, lies already in Thomas Aquinas!” It was an extraordinarily interesting experience for me to hear from Father Wilhelm Neumann that he found in Thomas something like a germ of what was said then concerning Goethe’s views on Aesthetics; he was, of course, highly trained in Thomism, because it was after the appearance of Neo-Thomism within the Catholic clergy. One must put it thus: The appearance of things when seen in accordance with truth is quite different from the appearance when seen under the influence of a powerless nominalistic philosophy which to a large extent harks back to Kant and the modern physiology based on him. And in the same way you would find several things, if you studied Spiritual Science. Read in my Riddles of the Soul which came out many years ago, how I there attempted as the result of thirty years’ study, to divide human existence into three parts, and how I tried to show there, how one part of the physical human body is connected with the thought and sense organization; how the rhythmic system, all that pertains to the breathing and the heart activity, is connected with the system of sensation, and how the chemical changes are connected with the volition system: the attempt is made, throughout, to recover the spiritual-psychic as creative force. That is, the change of front towards Natural Science is seriously made. After the age of Natural Science, I try to penetrate into the realm of natural existence, just as before the age of Scholasticism, of Thomism — we have seen it in the Areopagite and in Plotinus — human knowledge was used to penetrate into the spiritual realm. The Christ-principle is dealt with seriously after the change of front — as it would have been, had one said: human thought can change, so that it really can press upwards, if it discards the inherited limitation of knowledge and develops through pure non-sensory thought upward to the spiritual world. What we see as Nature can be penetrated as the veil of natural existence. One presses on beyond the limit of knowledge, which a dualism believed it necessary to set up, as the Schoolmen set up the limit on the other side — one penetrates into this material world and discovers that this is in fact the spiritual world, that behind the veil of Nature there are in truth not material atoms, but spiritual beings. This shows you how progressive thought deals with a continued development of Thomism in the Middle Ages. Turn to the most important abstract psychological thoughts of Albertus and Thomas. There, it is true, they do not go so far as to say concerning the physical body, how the spirit or the soul react on the heart, on the spleen, on the liver, etc., but they point out already that the whole human body must be considered to have originated from the spiritual-psychic. The continuation of this thought is the task of really tracing the spiritual-psychic into each separate part of the physical organization. Philosophy has not done this, nor Natural Science: it can only be done by a Spiritual Science, which does not hesitate to bring into our time thoughts, such as those of the high Scholiasts which are looked upon as great thoughts in the evolution of humanity, and apply them to all the contributions of our time in Natural Science. It necessitates, it is true, if the matter is to have a scientific basis, a divorce from Kantianism.”


        1. yes, GA 74 & also GA 240 18 July 1924 the karma lectures. And also in GA 74, 24 May 1920 & 23 may 1920 – GA 109 31 March 1909

          Steiner spoke more directly in a close knit family circle on the occasion of the 70th bday of Gunther Wagner in Nuremberg -how they were together when Steiner was Aquinas & Wagner was the Abbot Sinnebald. (see Virginia Sease’s book Rudolf Steiner Endowment.) Also Steiner spoke about it in an early letter to his esoteric pupils Doris & Franz Paulus – and to Ludwig Kleeberg.

          Of course Marie Steiner was the 1st to see Steiner as Aquinas (she told Edouard Schure GA 262 letter of 18 Aug. 1907 from Rome) ) being with him in that life as Albertus Magnus, after she read Anne Besant’s book The hidden side of Christianity pg. 83

          Ita Wegman awoke to her time with Steiner at Ephesus as the Goetheanum was burning…

          on his death bed Steiner commended W. Rath for writing ‘Rudolf Steiner und Thomas Aquinas saying if more people understood these things correctly he wouldn’t be so ill.

          so many references & conversations with folks like Ludwig Polzer-Hoditz…see TH Meyers book…

          I also highly recommend Prokofieff’s book Rudolf Steiner Fragment of a Spiritual Biography…where you will find sited every lecture & conversation listed around Steiner’s past incarnations…
          Thomas Aquinas bore within himself an imprint of the astral body of Christ Jesus. Steiner said it explicitly in GA 109 31 March 1909
          When Steiner was Schionatulander he received an impression of the etheric body of Jesus of Nazareth

          1. In my experience, Rudolf Steiner has been very careful about not revealing his spiritual biography. The reason is because it violates an occult law. That is why, for example, Steiner did not reveal Woodrow Wilson’s past life as the Caliph Muhavija I from 666 AD, until after Wilson’s death in February 1924. He speaks of Wilson’s earlier incarnation in the first volume of KR in a lecture given in March 1924.

            As well, and indicated before, Steiner reveals in lecture 3 of GA238 that Aristotle and Alexander had one final fleeting incarnation together in the first Christian centuries in a district that is important for the anthroposophical movement. Thus, by his own word, this would invalidate all these other considerations. Steiner speaks it himself. The rest is hearsay.

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