Study Material for the Spiritualization of the Principle of Civilization. Herbert Witzenmann. Robert J. This internet edition is the first volume of a series entitled Social-esthetic Studies and is posted on the Willehalm website as a supplement to The Just Price —World Economy as Social Organics by Herbert Witzenmann of which the first chapter has also been made available on this site. These studies are dedicated to the Occupy College in Amsterdam for which the translator held a lecture on November 23, entitled Crisis and Alternative — Social Organics as a Candidate for Reforming the Economy followed by a discussion paper in Dutch entitled Oases of Humanity — Contemplation on the Future of the Occupy Movement based on The Just Price and this profound study. Further publications of the Willehalm Institute and projected translations are listed in the appendix at the end of this publications.
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Study Material for the Spiritualization of the Principle of Civilization. Herbert Witzenmann. Robert J. This internet edition is the first volume of a series entitled Social-esthetic Studies and is posted on the Willehalm website as a supplement to The Just Price —World Economy as Social Organics by Herbert Witzenmann of which the first chapter has also been made available on this site.
These studies are dedicated to the Occupy College in Amsterdam for which the translator held a lecture on November 23, entitled Crisis and Alternative — Social Organics as a Candidate for Reforming the Economy followed by a discussion paper in Dutch entitled Oases of Humanity — Contemplation on the Future of the Occupy Movement based on The Just Price and this profound study. Further publications of the Willehalm Institute and projected translations are listed in the appendix at the end of this publications.
On the Author and his Work. In his youth he had a decisive meeting with Rudolf Steiner, the founder anthroposophy as science of the Grail and of the Anthroposophical Society, which determined the course of the rest of his life. After studying mechanical engineering and art history and having been active as a director in the metallurgical firm of his father and grandfather as well as a lecturer and editor of an anthroposophical journal, he became in a member of the Council of the General Anthroposophical Society in Dornach and later head of the Youth Section and the one for Social Science at the Goetheanum, Free School of Spiritual Science in Dornach, Switzerland.
Around , however, this position was taken away from him by a majority decision of the Council in connection with the so-called book question and in his chair was occupied by the late Manfred Schmidt-Brabant, who in also became president of that society. The first German edition appeared in No. Of this first edition a translation in mimeograph form was done by G. Kealy , J. Lodder and S. Walsch , which was issued in by English-speaking members of the above-mentioned group and on which this translation is partly based.
This publication is made available as study material for members and friends of the Anthroposophical Society, the Herbert Witzenmann Foundation as well as for vanguard of the Occupy Movement by the Willehalm Institute for Anthroposophy as Grail Research, Royal Art and Social Organics based in Amsterdam.
Sixth Updated and Revised Edition, Montreal, First Internet Version, December List of Contents. To the First and Second Edition. To the Third Edition. To the Fourth Edition. Review, Recall and Renew the Anthroposophical Society. Foreword to the Sixth Edition. Part II: Herbert Witzenmann. The Creation of an Overworld —. Introduction to the Series Social-Aesthetic Studies. Preface to the First Edition. The Principles of the Anthroposophical Society. As a Basis of Life and Path of Training.
Additional Remarks. List of Works in English by Herbert Witzenmann and. List of Suggested Forthcoming Titles. Part I : Forewords by the Translator. Foreword to the First and Second Edition Note: These forewords may be of special interest to former members and friends of the Anthroposophical Society as they deal with the attempts by the translator to not only show the significance of this study as the heralding of a new principle of civilization, but also to apply it, albeit without much success, to the life of the Anthroposophical Society itself.
The Anthroposophical Society has played no role of great importance in the course of the 20 th century. To the general reader unaccustomed with this material, this strong conviction may well sound sectarian or strange, if not completely ridiculous. For even though it is obvious to every student of the dramatic, dreadful war-torn history of the 20 th century that the Anthroposophical Society has played no great visible part in it, the picture changes completely if one considers what would have happened, if the attempt by Rudolf Steiner to refound the Society during the Christmas Conference of — with at its core the Goetheanum, School of Spiritual Science as a new mystery center — had been planted in more fertile soil, i.
Then it would certainly have branched out into all four corners of the earth and born fruit in all aspects of human culture, science and social life. These were, or even are, all more or less crimes against individual humanity — whereby the ignominious part played by the once so noble and universal freemasonry in conjunction with the dubious, because largely hidden and unchecked, role of Capital and the Central Banks in the service of Mammon seated mainly in the West must certainly not be overlooked.
That this is no futile exercise in melodramatic recollection may be shown by the following. These would in the eyes of Rudolf Steiner — and how right he was considering all the so-called wars of national liberation which often ended up in still greater tyranny and turmoil than they strove to overcome — only cause greater havoc and suffering.
He wrote a book that soon became a best-seller  and a movement, consisting largely of anthroposophists, was set up with headquarters in Stuttgart, Southern Germany, and with branches in various European countries, with representatives in England and America. By , however, it became clear that the movement in this phase had failed due to too little support and too much external opposition from both left , right and center.
But the intrinsic idea did not fail, and thus Rudolf Steiner presented the social organic impulse in the face of completely changed circumstances in Central Europe in a fundamentally new form and language, namely in his lectures on World Economy. In these unfortunately still not fully understood, let alone implemented, 14 lectures and 6 seminars for students of economy, he further developed the new royal art and science of social organics to neutralize the above mentioned inhuman effects of unleashed capital and the so-called free market economy by harmonizing them with the production factors — labor and nature — to bring about just prices through what he called associations of producers, traders and consumers.
By it became clear that the Anthroposophical Society itself had to be renewed, if it was to become a real vehicle for the cultivation and dissemination of anthroposophy, or science of the Grail as Rudolf Steiner also termed it in one of his basic works Outline of Occult Science. This societal renewal occurred at the Christmas Conference on a historic hill in Dornach, Switzerland in the presence of some members and delegates from around the world, who at night heard lectures by Rudolf Steiner on world history in the light of anthroposophy and who, on December 28, — after three days of discussion — unanimously adopted the fifteen paragraphs submitted by Rudolf Steiner , with slight amendments, as the statutes of the refounded , general, i.
And with that great freedom is given. But one knows at the same time what this Council signifies, because one has the statutes. From these statutes a complete picture can be gained of what the Council shall ever do.
And it is exactly from this point on that great doubt has arisen as to whether the ensuing course of events was fully in line with the stated goal, or whether a serious departure from it crept in with the disastrous effect of neutralizing the newly constructed social-organic form for the cultivation of anthroposophy and consequently of preventing it from incarnating, as it were, in the soul life of a humanity hungry for real spiritual nourishment.
The increasing doubts concerning this turn of events, coupled with the resolve to help put the Anthroposophic Society as it were back on its track, has led to the formation of the G. The essence of what happened is that on December 29, the members of the Anthroposophical Society were invited to become active in the Goetheanum Building Association, renamed General Anthroposophical Society, thereby establishing a unsound mixture of spiritual and economic-administrative planes.
Since that time the statutes of the Anthroposophical Society have been referred to as the principles to distinguish them from the statutes of the Association of the General Anthroposophical Society Inc. In closing my thanks go out Bernard Wolf and the friends from the Social Science Section of the Goetheanum who invited me this time to America to attend conferences of the Anthroposophical Society inspired partly, it seems, by this working translation.
Pending the permission of the Herbert Witzenmann Foundation in Stuttgart, Germany, which governs his estate, I hope someday to make it also publicly available. Amsterdam, May Among the various friends and members of the Society to whom I sent copies of the first edition of this working translation during my first visit to America in November was David Schwartz, who in turn sent a photocopy to Bernard Wolf.
This led to the invitation to attend the above-mentioned social scientific and members conference entitled " Threefoldness and the Anthroposophical Society". Included among the reading material mailed to the coming participants of this conference was the translation of the statutes principles with footnotes from the first edition of this publication, found here slightly revised in Appendix I. Since the demand for the second edition of this working translation gradually came to exceed the short supply, this third revised edition has been made during a two-week stay at my parents in Lachine, Montreal, to whom I hereby wish to express my gratitude.
I also want to thank Guy Agoston , President of Aston Laser Connections in Montreal, for the kind use of his company computer and laser printer to prepare this edition. It is appearing simultaneously with a third edition of Munsalvaesche in America - Towards the New Grail Community which has been enlarged with a Postscript about my second visit to North America. In New York further contact was also made, through the good offices of David Gilmartin, with Sylvia Witzenmann and Daisy Aldan, through which hopefully another step toward a public presentation of this precious work has been taken.
Montreal, Canada, July 6, Foreword to the Fourth Edition This proposal which has recently met with a favorable response by Bernard Wolf, one of the organizers of the conference along with Claus Sproll , I hope to realize in the two weeks between the end of the first astrosophical conference on the Grail in Boulder StarHouse  and the start of the Social Science Section gathering in New Lebanon, NY.
In that sense social organics can address the esoteric as well as the exoteric, the internal and external matters that so demand our urgent attention and call for resolute action: the state of the Anthroposophical Society and the world situation that are so mysteriously but inexorably intertwined. It is taken from the book The Life of Greece by the American philosopher and historian Will Durant and can be read on p.
There they are entrusted for two years with the protection of the city against attack from without and within. Solemnly, in the presence of the Council of Five Hundred, with hands stretched over the altar in the temple of Argoulos ,  they take the oath of the young men of Athens: I will not disgrace the sacred arms nor will I abandon the man next to me, whoever he may be. I will aid to the ritual of the state, and to the holy duties, both alone and in company with many.
I will transmit my native commonwealth not lessened, but larger and better than I have received it. I will honor those who from time to time are judges; I will obey the established statutes, and whatever other regulations the people shall enact.
If anyone shall attempt to destroy the statutes I will not permit it, but will repel him both alone and with all. I will honor the ancestral faith. This passage is highly interesting in the light of what Rudolf Steiner described as the sole task of the Council during the Christmas Conference: realizing the all encompassing statutes later called principles of the Anthroposophical Society.
Kelder ,. Amsterdam, June 12, Foreword to the Fifth Edition — Introducing. Since the last fourth edition of this social esthetic study on the threefold social organic nature of the statutes of the Anthroposophical Society was printed and presented in July during the Goetheanum, Social Science Section conference in New Lebanon, NY , two members of the Anthroposophical Society have been elected to the Council of the General Anthroposophical Society in Dornach, namely Bodo von Plato and Sergej Prokofieff.
This article by R. I quoted the exact words in translation of the Amsterdam Judge R. Orobio de Castro from his verdict on May 31, in the legal proceedings that the Dutch Council had entered last year against De Groene Amsterdammer accusing it of dishonoring the good name of Rudolf Steiner and that of the Anthroposophical Society. However, as we had already suspected and warned, the judge threw the case out of court on the basis of free speech. His verdict read, in part and in my translation, as follows:.
Zwaap [the journalist in question] has thereby chosen to publish the passages — which also the commission in its report has indicated to be of a discriminatory nature — without any commentary of his own and only accompanied with — abbreviated — conclusions of the commission pertaining to these passages, whereby the reader himself can make a judgment about them.
Furthermore, it must be judged that Zwaap is in principle justified to express this socially relevant opinion and that this could only be otherwise, if there were very substantial interests of the [Anthroposophical] Society involved in the form of a violation of her honor and good name that would offset this.
But this is not the case. It is true that the honor and good name of the [Anthroposophical] Society is at stake here, yet it is not in the first instance the publication by Zwaap that is responsible for this, but in essence the various passages from the work by Rudolf Steiner himself.
The honor and good name of the [Anthroposophical] Society have after all been questioned just because of the contents of these passages and the commission was formed in order to do research and give a judgment about this. Zwaap makes according to the above-described method a judgment, which it is in his freedom to do. The method that he used cannot be said to be unnecessarily injurious in view of the gist of the publication mentioned that the passages quoted according to his opinion cannot be whitewashed.
I then went on to substantiate my request by saying that the first conclusion of the final report was negative and should be turned into a positive one. This second conclusion is furthermore, so I argued, an infringement on free speech and by, as it were, forbidding anyone to repeat certain remarks the commission sets Dutch jurisprudence back to the Middle Ages.
And finally, the commission acting as a self-styled tribunal playing judge and prosecutor at the same time has, although it strongly denied this, in effect found Rudolf Steiner guilty, not retroactively, but by bringing him from the past into the present.
How can the General Assembly, did I ask, tolerate that a final report of this nature be issued as a publication of the Anthroposophical Society in the Netherlands, which according to the principles is a local group of the Society and therefore responsible to the general Society?
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Witzenmann received his decisive study and work impulses through personal conversations with Rudolf Steiner. In the s Witzenmann studied with Karl Jaspers in Heidelberg. His thesis On the Concept of Work According to Nietzsche and Hegel could, however, no longer be accepted because of Jaspers' forced exile under the National Socialists. Evidence for Jasper's acceptance of Witzenmann's promotion candidacy has not been presented.