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Europe, The Netherlands, Nood Brabant, Eindhoven, Evoluon, Roof (uncut)
Inside the Evoluon museum, shot towards the structuralist reinforced concrete skeleton of the roof. The building, which looks like a UFO or flying saucer, was built as a showcase for technological progress, particularly those in which the originally Eindhoven-based company Philips was involved. It was designed by Louis Kalff and Leo de Bever and transferred to the municipality of Eindhoven in 1966 on Philips' 75th anniversary.
The building was an educational technology museum from 1966 to 1989 and attracted many visitors until the 1970s. This was partly because they were allowed to experiment and operate the showcased models themselves. This was new then and particularly attractive to schoolchildren and other young people. Many schools traditionally organised an 'Evoluon trip' once a year.
In 2022, the Evoluon reopened as a museum under the leadership of the Next Nature Foundation. This organisation focuses on researching the impact of technology on our lives and the planet. Next Nature makes future scenarios tangible for a wide audience in the Evoluon through exhibitions and educational programmes for schools and companies.
This is number 16 of the Eindhoven abum.
This was taken yesterday morning 28th July in a wheat field next to a footpath in Pagham about half a mile from home. I emailed a copy to BBC South Today the local News Programme. They choose from all the submissions 3 pictures to show on TV before the regional weather forecast with a credit. Seem to be on a bit of a roll with publicity this week with my Pier picture being on the BBC Website on Monday
I used my Samyang 8mm fisheye lens. For the best viewpoint the picture was taken by placing the camera down in the wheat, retreating to avoid being in the picture and then triggering the shutter with a wireless remote. 3 images bracketed for HDR at 2EV. The shot was taken with a gap in the wheat from tractor tyres and at about 10.00am so the sun could be in the picture.
The images were processed in Photomatix for HDR using fusion natural preset with some adjustments. In addition I used Topaz Clarity and cut down on the excess blue in the sky with a saturation adjustment layer with layer mask
Extra detail brought in with unsharp mask amount 20 and radius 40.
For my Photography books Understand Your Camera and Compose Better Pictures see My Author Page USA or My Author Page UK
Please visit my │ Facebook Page
For Galleries, Prints and Licences see Edwin Jones Photography
Located in the Ewood district of Blackburn , The Empire Electric Theatre was opened on 23rd February1910 and seated 800. It had a 20 feet wide proscenium. When CinemaScope was installed in 1954, the proscenium was altered to fit a 24 feet wide screen.
In October 1957, it was taken over by the Essoldo Cinemas chain and re-named Essoldo Ewood. The Classic Cinemas chain took over Essoldo Cinemas in 1972 leading to another new name – Classic. After closing September 1972 to regular films, it was leased out to the local Asian community and operated as an Indian cinema screening Bollywood films. In 1976, Classic Cinemas modernised the interior and operated a regular programme of films on Sunday’s to Wednesdays, with Bollywood films screened on Thursdays-Saturdays.
A local theatre group purchased the building, and it became the Red Brick Theatre. In October 2002 it evolved into the Thwaites Empire Theatre, presenting live performances. Remodelled in November 2005, a balcony was added to the seating area, which now has a total of 320 seats.
Garment exhibition being inaugurated by the Chief Guest,
Ms Sushruti Krishna at Karnataka Chitrakala Parishad, Bengaluru.
Port Meirion in North Wales. Architecture by Clough William Ellis, he constructed the village using building salvage from around the world. The late sixties programme The Prisoner with Patrick Mcgoohan was also filmed here. The prisoners catch phrase was "I am not a number, I am a free man".
Beaucoup disent que la Suède n’est qu’un petit pays et que ce que nous faisons n’a pas d’importance. Mais j’ai appris qu’on n’est jamais trop petit pour faire une différence. Et si quelques enfants peuvent faire les gros titres partout dans le monde simplement parce qu’ils ne vont pas à l’école, imaginez ce que nous pourrions faire ensemble si nous le voulions. Mais pour ça, nous devons parler clairement, même si ça peut-être inconfortable.
Vous parlez de croissance économique verte et durable, parce que vous avez peur d’être impopulaires. Vous parlez de poursuivre les mêmes mauvaises idées qui nous ont mis dans cette situation, alors que la seule réaction logique est de tirer le frein à main.
Vous n’êtes pas assez matures pour dire les choses comme elles sont. Même ce fardeau vous le laissez à nous, les enfants. Mais je me moque d’être impopulaire. Je tiens à la justice climatique et à une planète vivante. Notre civilisation est sacrifiée pour permettre à une petite poignée de gens de continuer à gagner d’énormes sommes d’argent. Notre biosphère est sacrifiée pour que des personnes riches, dans des pays comme le mien, puissent vivre dans le luxe.
Ce sont les souffrances du plus grand nombre qui paient pour le luxe de quelques-uns.
En 2078 je fêterai mes 75 ans. Si j’ai des enfants, peut-être qu’ils passeront cette journée avec moi. Peut-être qu’ils me demanderont de parler de vous. Peut-être qu’ils me demanderont pourquoi vous n’avez rien fait alors qu’il était encore temps d’agir.
Vous dites que vous aimez vos enfants par dessus tout et pourtant vous volez leur futur devant leurs yeux. Jusqu’à ce que vous vous concentriez sur ce qui doit être fait plutôt que sur ce qui est politiquement possible, il n’y a aucun espoir. Nous ne pouvons pas résoudre une crise sans la traiter comme telle. Nous devons laisser les énergies fossiles dans le sol et nous devons nous concentrer sur l’équité. Et si les solutions sont introuvables à l’intérieur du système, alors peut-être devons nous changer de système. Nous ne sommes pas venus ici pour supplier les dirigeants du monde de s’inquiéter. Vous nous avez ignoré par le passé et vous nous ignorerez encore. Nous sommes à court d’excuses et nous sommes à court de temps. Nous sommes venus ici pour vous dire que c’est l’heure du changement, que ça vous plaise ou non. Le vrai pouvoir appartient au peuple.
Discours de Greta Thunberg à la COP24 .
www.preservonslaplanete.com/…/associations_environne…
Lieu photo : Montreux, Suisse.
#sauvonslaplanete #ecologie #wwf #greenpeace #montreux #suisse #CransMontana #cransmontana #fabricelecoqfoto
Villa Cavrois, Croix, France, 1932
Architect Robert Mallet Stevens (1886-1945)
Built between 1929 and 1932, the villa was the result of an order placed by Paul Cavrois with the architect Robert Mallet-Stevens to house his family of seven children and his domestic servants. Covered in yellow facing bricks set on a concrete frame and double brick walls, the villa was thought out as a total work of art comprising an exemplary case of homogenous construction between architecture, decoration and furniture. It is the architect’s technical and aesthetic manifesto in terms of the care given to its materials and equipment. Clear guidelines governed the design of the building: “air, light, work, sports, hygiene, comfort and efficiency”.
The Villa Cavrois is a masterpiece of modern architecture and a unique example in the North of France. The villa is 60 meters long, it has 3.800 m² including 1.840 m² habitables and 830 m² of terraces and a garden of 17.600 m² (originally 5 ha). The Villa Cavrois is a testimony to the modernist vision of the 1920s as it was conceived by designers such as Le Corbusier, Pierre Chareau and the Bauhaus school. Luminosity, hygiene and comfort are the keywords that underlie such buildings. Villa Cavrois illustrates this concept with simplicity and elegance. The large modern mansion was organized to offer the best possible lifestyle to the nine members of the family and to facilitate the daily work of the household staff. Mallet-Stevens' work was not limited to the design of the building. He also designed the interior decoration and the gardens which surround the house. The choice of materials, concrete ceiling, metal, steel, glass, green Swedish marble in the main dining room, yellow Sienna marble in the fireplace alcove of the hall-salon, parquets of oak, iroko, zebrawood, Cuban mahogany, and the furniture of the rooms echoed the hierarchy of space: everything was conceived and adapted for use in place. Simplicity and functionality of the furniture prevail in all parts. The luxury of this house does not lie in carved detailing or gilding, it unfolds in the richness of the materials used, such as unadorned marble, metal and wood. The Villa Cavrois provided for its occupants a large number of amenities especially rare for the time, even in luxury houses. Use of the latest modern technology, especially electricity meant each room was provided with electric lighting, a radio loudspeaker, an electric clock and telephones enabled people to communicate between rooms or with the outside world. The villa was equipped with a modern boiler room and a wine cellar. The water system provided hot and cold water, as well as softened water for cooking and drinking. Lighting was the object of special care. The lighting, both direct and indirect, is very delicate and elegant. In collaboration with the lighting engineer André Salomon, Mallet-Stevens conceived an indirect lighting which fit in the architecture and he has provided most of the rooms of the villa of a lighting device system which direct the light towards the ceiling to obtain an unchanging light closer at the natural one. Hygiene was very important in the conception of the Villa Cavrois, as it is shown by the clinical aspect of the kitchen of metal and white paint and also by the presence of a swimming pool of 27 metres long and 4 metres depth at the diving boards.
The villa was occupied by German troops between 1940 and 1944 and was damaged at the end of the war. When he returned in 1947, Paul Cavrois called upon architect Pierre Barbe to add two apartments for his elder sons. The family lived in the villa until 1985. The following year, it was sold to a real estate firm that wanted to subdivide the park. Despite its automatic classification as a historic monument in 1990, the villa was no longer maintained by its owner. The State bought the property, which was in serious danger, in 2001, and undertook a major restoration project to its original historic condition as when it was inaugurated in 1932. The lighting, the furnishings attached to the decorations, as well as the bookcases and benches have all been restored using the original materials. The parquet floorings, metal doorframes and marbles have been restored or returned. The restoration of the park has returned it to the original land’s very subtle gradient with the precise layout of the alleyways, while replanting plant species identified from old photographs. The reflecting pool, which had been filled in during the war, and the swimming pool have been restored to their original state. The restoration was carried out between 2009 and 2015. Since 2012, the villa has been part of a worldwide conservation programme for emblematic houses of the 20th century, “Iconic Houses”.
the-pier.co.uk/bournemouth-pier
Bournemouth Pier is a truly splendid pier, with its fairly unique and charismatic façade. A real treasure on the Dorset coast, she is a very well loved and quite genteel attraction, situated in the heart of Bournemouth, with all its sandy beaches.
Yet this wonderful and grand pier actually came from very humble origins. The very first pier in Bournemouth was a simple jetty that was finished in 1856. Yet a mere 6 years later the jetty was replaced, with a longer pier, of wooden construction. Due to infestation by teredo worm, cast iron piles were installed in 1866 to replace the wooden ones. But the structure of the pier was simply not sound and in 1866, the landing stage was blown away, literally overnight, in a gale.
The remainder of the pier was replaced and in use until 1876, when a storm demolished even more of it, rendering it too short to accommodate steamboat traffic. Eventually a new and more fit for purpose pier was erected in 1880, following a series of ‘temporary’ arrangements. This was specifically designed to be more durable than the other piers had been. To make this happen, Eugene Birch, who had designed amongst other things the West Pier at Brighton.
Whilst not as long as many piers of that era, the pier was a decent 255 metres (838 feet or so) in length. Two extensions were built later, which took her up to around 305 metres (just over 1,000 feet).
Bournemouth Pier did have some quite good facilities, which gradually grew over time and soon she was home to a bandstand with concerts given by military bands on a regular basis.
Closed, like so many other piers during the war, she was then to re-open in 1946, having undergone some substantial repair work. Part of the pier had been demolished or had fallen into disrepair during the war as all efforts were directed to the war effort.
In 1950, she was treated to a refurbishment and survived well, until in 1976, it was discovered that she had suffered quite extensive corrosion and as a result, a major restoration programme began in 1979, to demolish most of the remaining building and replace it with more modern and up to date facilities, which were to be built on solid foundations, that would resist corrosion. The corrosion was surprising, given that Eugene Birch had designed it, however, the disrepair experienced during the war may have allowed the corrosion to take hold.
And so the modern, updated pier that is still in use today came into being!
Bournemouth Pier is home to a fantastic pier theatre, which plays host to some traditional seaside resort entertainment, comedians, magicians and singers all perform on a regular basis, with shows run several times a week. Some of these are reminiscence shows, whilst others feature old classics such as Chas and Dave or Marty Wilde.
What’s On – Bournemouth Pier Theatre
The pier itself is also home to a good restaurant, Key West, which is a licensed bar and restaurant which welcomes children and offers a more healthy and gourmet type of menu than in traditional seaside resorts, with menus featuring game pie and beef with locally produced blue cheese.
Prices are also quite reasonable.
Children can have hours of fun at the Children’s Funfair and there are some very up to date games to be played in the arcade. You can even try your hand at jet skiing without even getting your feet wet.
Similar to Eastbourne, Bournemouth is not home to a wild theme park or any large fairground, which makes it just that little bit different from so many of its contemporaries. It is just that little bit less dramatic and is almost a throwback to another time.
The theatre and the classical design of Bournemouth give it a sense of gentle decorum and although it has the arcade and the usual opportunities to partake of fish and chips or ice cream, it is also a rather sedate pier, when set aside many others.
When at the pier, in season, you could take a ride on the fabulous Dorset Belle and have a trip around the bay. Nature lovers will love this, because not only do you get to see the pier and Bournemouth from the water, but also there are some really good opportunities to see different kinds of birds and perhaps even some kind of form of marine life? It is a trip not to be missed and steam enthusiasts will be delighted by the fact that the Dorset Belle is a paddle steamer.
Many people hold Bournemouth and Bournemouth Pier very close to their hearts. There is even a website dedicated to sharing memories of the pier, so that in some way there can be a recognition of the role that this pier has played in so many people’s lives.
Similar to Eastbourne, Bournemouth is more refined and perhaps just that little bit more refined than many seaside piers and this makes it just that little bit more special. Some people put this down to the fact that she has a theatre at the end of the pier and that this livens it up in a way that simply can’t happen in other piers.
Who knows if this is the case, but it is a great place to visit and somehow there always seems a little bit of nostalgia associated with Bournemouth. There is something very special about a slow walk down the pier, looking out towards the sea and the great expanse of water. At night somehow the pier takes on a life of her own and seems quite resplendent in her glory.
Open all year round, but with only limited shows in the theatre out of season, Bournemouth offers a tremendous day out for all the family and really shouldn’t be missed.
If you do want brash and loud then Bournemouth is not the place to come, but if you simply like the idea of quite a gentle and quite traditional pier, without the shrieks from the fairground, then Bournemouth Pier is sure to delight.
Another participant in the D Day revival weekend in the village of Southwick, Hampshire. This young lady was dressed in clothes from the period and selling event programmes. Nice smile!
Here in the UK there has been a programme recently broadcast on Channel 4 television called ‘Drag SOS’. Naturally, I will admit I was drawn to watch this due to my own transvestism. I’m not sure quite what I was expecting apart from I assumed it was going to be high camp and full of competitive bitchiness. I have to say I’m not comfortable with such attitudes between drag performers yet I could not resist the pull of the programme title. I braced myself for some truly nasty moments and pressed play…
What followed was one of the kindest and heart-warming programmes I had seen on television in recent years. The Drag Queens, a troupe known as ‘The Family Gorgeous’ were indeed out there but were genuinely lovely and full of empathy and understanding and I felt not only encouraged the people that decided to give drag a go and become a Queen but gave them a huge boost in self esteem. The participants were not what you may expected. The core of the programme was about encouragement, confidence, boosting self esteem, bringing about greater understanding of self and others and full of genuine love. Drag was the vehicle that allowed people to do this, it provided the key to unlock people to be more expressive of themselves and brought them closer to their loved ones.
For me watching it I found it was unlocking me as well, the programme surprised me by giving me new confidence and direction with my own transgender activities. I acknowledge that may all sound rather grand for what was an entertaining yet highly encouraging programme that never gets too deep, though it does have some emotive moments that resonate yet instils positive feelings for the future.
I am not about to become a Drag Queen with a stage act though I’ll admit seeing the participants go for it on stage truly inspired me and I did imagine myself swapping places and daring to push myself as they did. The Drag Queens overseeing the whole process of encouragement and helping people to be open and true to themselves were inspiring. I should clarify this is not simply a coming out film as most of those who take on the opportunity to become a Queen are not (so far) Gay or Transgender, in fact some of them are women with families, it was about all about love and freeing oneself.
The impact of this programme on me was incredibly positive and to my surprise brought about a new feeling of inner peace and resolve. The core message that came from the programmes was unlock yourself and set yourself free, cast off your inhibitions!
I should now explain why I’m posting this video. Firstly, I have previously posted a shorter version of this video here on Flickr. It was within the last year when the maximum running time for a video on Flickr was three minutes. The original edit of the video was five minutes. Running time has now increased to a maximum of ten minutes so this has enabled me to post the original version (I did also post this on my You Tube channel). I’m posting it again as the opening of the video was something I dared myself to do. I did think about editing it out of the video as I was a bit embarrassed and taken aback at what I had done then I thought ‘hang on’ as my usual inhibitions were gaining control so I left it in as the truth is when I filmed the beginning part I was feeling incredibly free about expressing myself. I then go onto my usual store of consciousness musings about my cross-dressing so if you do watch the video you will be sure to be bored. The video was really an indulgent outlet to talk openly about my feelings on my transvestism.
I can see now what I was experiencing on the evening I filmed the video was something that was highlighted in the ‘Drag SOS’ programmes about releasing oneself and casting off a lifetime of inhibition. After watching ‘Drag SOS’ I felt a new inner freedom abut my desire to dress as a woman and enjoying time as my female alter-ego. It’s because I am encouraged and enthused by what came out of the programmes that I am posting the longer version of my video. It felt amazing to appear on camera as a woman and pour out things I have locked up in my head for years and years. As a man I am incredibly strait-laced and full of inhibitions. I am still shocked by my own video! It may not even appear radical to anyone watching it but for me it was really out there!
The video repost here on Flickr is all because of the heart-warming encouragement I witnessed in the Drag SOS programme and I feel grateful to the ‘Queens’ of ‘The Family Gorgeous’ who have given me renewed confidence to express myself more openly in the future; to them I offer a big ‘Thank You!’.
I think the programmes can only be viewed online in the UK should you be interested in watching them. Here is the direct link: www.channel4.com/programmes/drag-sos
Confinement jour 21 / Lockdown Day 21
Petit journal et photo du jour, en direct ou léger différé des studios de confinement…
Vu et entendu tellement de choses sidérantes ce week-end !
Donc une photo noire accompagnée d'un texte noir, ce lundi matin…
(demain, ce sera plus “cool"... Promis)
Je dédie cette photo :
- A ceux qui s’agglutinaient il y a peu de temps autour des stades dans lesquels les matchs se déroulaient à huis clos.
- A ceux qui boycottaient stupidement, il y a un mois, les restaurants chinois, prétendument à cause du virus, mais qui se gavent aujourd’hui goulûment de pâtes italiennes à la maison.
- A ceux qui se sont découvert une passion soudaine pour le jogging au premier jour du confinement, ou qui promènent leurs chiens trente fois par jour.
- A ceux qui restent sagement confinés jusqu’à 18h, mais c’est uniquement pour préparer le barbecue du soir dans leur jardin, avec tous les habitants du village.
- A ceux qui certifiaient que les masques ne servaient à rien, mais qui vont bientôt les rendre obligatoires.
- A ceux qui nettoient leurs chats ou chiens à l’eau de javel au retour de promenade.
- A ceux qui vont au Monoprix du coin sans honte avec un masque FFP2, alors que les hôpitaux en manquent.
- A ceux (médecins, écologistes, personnalités politiques d’extrême droite ou d'extrême gauche, économistes, anciens ministres de la santé...) qui expliquent qu’ils avaient prédit depuis longtemps l’Apocalypse mondiale, qu'ils avaient raison avant tous les autres, mais que personne ne les a écoutés...
(NB : on retrouve régulièrement ces charlatans et faux prophètes au cœur des médias, à chaque crise, car la crise est leur seul fond de commerce… Fuyez-les !).
- A la poignée de médecins médiatiques qui ne cessent de nous expliquer que les services de santé sont exsangues mais qui passent leurs journées sur les plateaux télé ou radio au lieu d’être à leur hôpital pour donner un coup de main (A leur décharge, il y a des jobs lucratifs d’experts médicaux à prendre, en sortie de crise, chez BFM et Europe 1... Ceux-là préparent donc dès aujourd’hui leur sortie honorable du confinement).
- A ceux qui roulent comme des tarés sur les périphériques parce qu'il y a moins de circulation, que le carburant est à un prix de plus en plus abordable, et que la police n’a plus de temps de poser des radars.
- Aux soixante millions de Français devenus en un instant de grands experts épidémiologistes et qui ont tout à coup une opinion tranchée sur l’efficacité (...ou pas) de la chloroquine… Avec une pensée particulière pour les "écolo-chimicophobes anti-glyphosate", qui se sont miraculeusement transformés en "pharmaco-chimicophiles pro-chloroquine", en moins de dix jours !
- A tous ceux qui signent des pétitions, par peur, par contrainte, ou par idéologie, mais sans jamais rien connaitre au sujet.
- Aux sectes de tous bords, qui pensent que leur foi en quelque Dieu étrange, qui exterminera tôt ou tard tous ceux qui ne pensent pas comme eux, leur assure automatiquement, et à la fois, l’immunité contre tous les virus et le droit de contaminer les autres.
- Au type (lu dans la presse) qui est sorti en ville pour y vendre du cannabis mais a oublié son attestation... Lorsque les forces de l’ordre l’ont verbalisé pour défaut d’attestation, ils l’ont fouillé au passage et trouvé le cannabis... Alors qu’il suffisait simplement de cocher la case "achat et vente de produits de première nécessité" sur le formulaire gouvernemental pour ne pas être inquiété ! C’est ballot ! La petite délinquance n’a plus la rigueur d’autrefois !
- A Greta, qui n’a jamais eu le courage de mettre les pieds en Chine, pourtant centre écologique et économique du monde, et dont on n’entend plus parler (de Greta, pas de la Chine) !
Je sais, on va me dire qu’on est tous, un jour ou l’autre, le con de quelqu’un (moi le premier, je confirme) mais je me lève très énervé contre le monde entier ce matin !
Je vais aller, de ce pas, me boire un quatrième expresso bien tassé !
Bon confinement à tous et "Take care !"
Le journal complet du confinement et des chroniques de la guerre :
A programme on tv earlier this evening was broadcast from Holy Island in Northumberland. Watching it reminded me I had some images from Holy Island which were taken last year and not yet processed. A search through the hard drive found the pics. and here is one of them.
Hope you like it.
Thanks for all the inspiring comments on my last few posted images, I'm pleased you like them.
Tony
On a visit to Willowbank wild life park with a Flickr friend September 2019 Christchurch, New Zealand.
Although there are claims that the Damara breed of sheep originated in Egypt as long ago as 3000 BC, its recognition as a named breed is more realistically dated to the early twentieth century. In 1904, this long-legged sheep breed was seen by German explorers in the northern region of Namibia, which was then called Gross Damaland – hence it became known as the Damara Sheep. At one time, local farmers who used copper in their traditional attire, exchanged Damara Sheep for copper wire and for horses.
For More Info: www.rarebreeds.co.nz/damara.html
Founded by the Willis family more than four decades ago, Willowbank is still owned and operated by members of the founding family. With more than 120 000 annual visitors, and growing, Willowbank is popular with local, national and international visitors.
New Zealand’s most comprehensive NZ themed wildlife park, the Willowbank experience tells the story of our country’s natural heritage. Using pioneering and innovative display techniques, with an emphasis on creating a natural environment and an up-close and personal interactive experience, Willowbank showcases one of New Zealand’s best displays of native species. Willowbank was the first to open a glass-free nocturnal house for kiwi in a natural environment, guaranteeing viewings every time.
Willowbank is a New Zealand leader in conservation, with success in many national, Australasian and in-house breeding programmes focusing on New Zealand native and endangered species, as well as many rare and heritage breeds of farm stock. Scientific research projects, and local partners including the Department of Conservation, the Styx River Living Laboratory, the Rare Breeds Society, the NZ Conservation Trust and the South Island Wildlife Hospital, are supported by and work alongside Willowbank.
For More Info: www.willowbank.co.nz/about-us/history/
Organised jointly by Arthur Howes and Brian Epstein.
Among supporting acts were Gerry and the Pacemakers, Gene Pitney, Marianne Faithfull The Kinks and Cilla Black
Complete photo coverage on www.photos-automobiles.com
Visit our Facebook page www.facebook.com/pages/photos-automobilescom/
Launch of the IAEA Marie Sklodowska-Curie Fellowship Programme held at the Agency headquarters in Vienna, Austria. 9 March 2020
Photo Credit: Dean Calma / IAEA
Moderator:
Sophie Boutaud de la Combe, Moderator and IAEA Director, Office of Public Information and Communication, Director General’s Office for Coordination
PANELISTS:
Ms Karen Hallberg, Principle Researcher, Bariloche Atomic Centre, National Atomic Energy Commission and Professor, Physics, Balseiro, Institute, Argentina
HE Mr Xavier Sticker, Resident Representative of France to the IAEA
HE Ms Dominika Anna Krois, Resident Representative of Poland to the IAEA
The Jaguar programme began in the early 1960s, in response to a British requirement (Air Staff Target 362) for an advanced supersonic jet trainer to replace the Folland Gnat T1 and Hawker Hunter T7, and a French requirement (ECAT or École de Combat et d'Appui Tactique, "Tactical Combat Support Trainer") for a cheap, subsonic dual role trainer and light attack aircraft to replace the Fouga Magister, Lockheed T-33 and Dassault Mystère IV. In both countries several companies tendered designs: BAC, Hunting, Hawker Siddeley and Folland in Britain; Breguet, Potez, Sud-Aviation, Nord, and Dassault from France. A Memorandum of Understanding was signed in May 1965 for the two countries to develop two aircraft, a trainer based on the ECAT, and the larger AFVG (Anglo-French Variable Geometry)
Cross-channel negotiations led to the formation of SEPECAT (Société Européenne de Production de l'Avion d'École de Combat et d'Appui Tactique – the "European company for the production of a combat trainer and tactical support aircraft") in 1966 as a joint venture between Breguet and the British Aircraft Corporation to produce the airframe. Though based in part on the Breguet Br.121, using the same basic configuration and an innovative French-designed landing gear, the Jaguar was built incorporating major elements of design from BAC – notably the wing and high lift devices.
Production of components would be split between Breguet and BAC, and the aircraft themselves would be assembled on two production lines; one in the UK and one in France, To avoid any duplication of work, each aircraft component had only one source. The British light strike/tactical support versions were the most demanding design, requiring supersonic performance, superior avionics, a cutting edge nav/attack system of more accuracy and complexity than the French version, moving map display, laser range-finder and marked-target seeker (LRMTS). As a result, the initial Br.121 design needed a thinner wing, redesigned fuselage, a higher rear cockpit, and after-burning engines. While putting on smiling faces for the public, maintaining the illusion of a shared design, the British design defacto departed from the French sub-sonic Breguet 121 to such a degree that it was for all intents and purposes a new design.
A separate partnership was formed between Rolls-Royce and Turbomeca to develop the Adour afterburning turbofan engine. The Br.121 was proposed with Turbomeca's Tourmalet engine for ECAT but Breguet preferred the RR RB.172 and their joint venture would use elements of both. The new engine, which would be used for the AFVG as well, would be built in Derby and Tarnos.
Previous collaborative efforts between Britain and France had been complicated – the AFVG programme ended in cancellation, and controversy surrounded the development of the supersonic airliner Concorde. Whilst the technical collaboration between BAC and Breguet went well, when Dassault took over Breguet in 1971 it encouraged acceptance of its own designs, such as the Super Étendard naval attack aircraft and the Mirage F1, for which it would receive more profit, over the Anglo-French Jaguar.
The initial plan was for Britain to buy 150 Jaguar "B" trainers, with its strike requirements being met by the advanced BAC-Dassault AFVG aircraft, with France to buy 75 "E" trainers (école) and 75 "A" single-seat strike attack aircraft (appui). Dassault favoured its own Mirage G aircraft above the collaborative AFVG, and in June 1967, France cancelled the AFVG on cost grounds. This left a gap in the RAF's planned strike capabilities for the 1970s at the same time as France's cancellation of the AFVG, Germany was expressing a serious interest in the Jaguar, and thus the design became more oriented towards the low-level strike role.
The RAF had initially planned on a buy of 150 trainers; however, with both TSR2 and P.1154 gone, the RAF were looking increasingly hard at their future light strike needs and realizing that they now needed more than just advanced trainers with some secondary counter insurgency capability. The RAF's strike line-up was at this point intended to consist of American F-111s plus the AFVG for lighter strike purposes. There was concern that both F-111 and AFVG were high risk projects and with the French already planning on a strike role for the Jaguar, there was an opportunity to introduce a serious backup plan for the RAF's future strike needs - the Jaguar.
While the RAF had initially planned to buy 150 trainers, the TSR2 and p.1154 were gone, and believing that both the US F-111 and AFVG were high-risk programs, and with the French already planning a strike role for their Jaguar, the MOD suddenly realized they were in bad need of a new light strike aircraft capable of delivering tactical nuclear weapons. As a result, by October 1970, the RAF's requirements had changed to 165 single-seat strike aircraft and 35 trainers.
The Jaguar was to replace the McDonnell Douglas Phantom FGR2 in the close air support, tactical reconnaissance and tactical strike roles, freeing the Phantom to be used for air defence. Both the French and British trainer requirements had developed significantly, and were eventually fulfilled instead by the Alpha Jet and Hawker Siddeley Hawk respectively. The French, meanwhile, had chosen the Jaguar to replace the Aeronavale's Dassault Étendard IV, and increased their order to include an initial 40 of a carrier-capable maritime version of the Jaguar, the Jaguar M, for the Aeronavale. From these apparently disparate aims would come a single and entirely different aircraft: relatively high-tech, supersonic, and optimised for ground-attack in a high-threat environment.
Apple TV are filming a programme called "Blitz" based on the London Blitz directed by Steve McQueen and starring Stephen Graham, Saorise Ronan and The Jam frontman - Paul Weller, and featuring Black 5 44932 seen at Hull Paragon Station and some Southern Railway coaches from The Bluebell Railway. Filming has also taken place in the Old Town in Hull already. A couuple of 185s are getting in the way but access was restricted.
“AND THE BUILDING BECOMES MAN”: MEANING AND AESTHETICS IN RUDOLF STEINER’S GOETHEANUM
Carole M. Cusack
Introduction
Rudolf Steiner (1861-1925), founder of the Anthroposophical Society, is renowned for his work in widely varied fields including education, biodynamic agriculture, politics, banking, poetry, and drama (Hammer 2009: 209). His accomplishments in architecture are among his less well-understood cultural productions. His two greatest achievements – the buildings known as Goetheanum I and Goetheanum II (the latter built after the destruction by fire on 31 December 1922 of the former structure), in the small town of Dornach near Basel in the canton of Jura, Switzerland – have been described as “sculptural architecture,” of a kind similar in Expressionist form to works by his contemporaries Antoni Gaudi (1852-1926), Hermann Obrist (1863-1927), and the younger Hermann Finsterlin (1887-1973) (Sharp 1966). The focus of this chapter, Goetheanum II, is a giant sculpted concrete form four stories high, with sweeping lines that give the effect of a monolith. It is headquarters to the Anthroposophical movement, and contains a one-thousand seat auditorium in which religio-spiritual performances of Eurythmy (Steiner’s movement art, which he initiated in 1912) take place. Contributors to a 1960 issue of the Swiss architectural magazine
Werk featuring the building agreed that its design required “a uniform worldview and lifestyle” (quoted in Steinberg 1976: 4). This is the case: to understand both incarnations of the Goetheanum, built as “Schools for Spiritual Science,” requires an understanding of Anthroposophy and of Steiner himself. Richard A. Peterson has posited that the main “symbol-creating domains most often identified [are] art, science, and religion” (Peterson 1976: 673). Anthroposophy, as developed by Steiner, is a philosophy that integrated all three of these domains, and which formed the basis for an enthusiastic programme of cultural production. This chapter considers the meanings embedded in the aesthetic choices of Steiner in the design and construction of both Goetheanum I and Goetheanum II. Steiner thought that Western Europe needed to re-orientate its Weltanschauung
as a spiritual priority and that art was a crucial part of this regenerative process. David Brain’s argument that cultural production creates society itself is relevant here. Brain states that “[t]he social construction of cultural artefacts entails the production of practices which, in turn, enact their own status in broader social contexts by inscribing both the boundaries of cultural domains and the social status of the author in qualities of the artefact” (Brain 1994: 193). Expressionist artists, some of whom (for example the Russian Wassily Kandinsky) shared Steiner’s Theosophical background, shared his vision for the spiritual renewal of Europe. Steiner could not have been unaware of a range of significant Expressionist philosophies and artistic forms present in Europe during his lifetime, and particularly at the time he was developing Anthroposophy. As a lecturer he travelled extensively, and came into contact with many artists and writers who shared mystical ideas about art. His vision for the headquarters of Anthroposophy was grandiose, like that of many other Expressionists, though unlike most of them he had the opportunity to construct his vision himself. Goetheanum II has also been referred to as a
Gesamtkunstwerk (‘total work of art’), a term associated with Richard Wagner (1813-1883) and with architects such as Walter Gropius and Frank Lloyd Wright, who influenced the interiors as well as the exteriors of their buildings (Adams 1992: 182). Yet Steiner wanted something specific for his group; “[n]ot to build in a style born out of our spiritual world view, would mean to deny Anthroposophy in her own house” (quoted in Steinberg 1976: 82). The Goetheanum embodies Anthroposophical ideals, and Anthroposophy inhabited the entire cultural life of its adherents. For Steiner this came in the form of cosmological insights, which could best be achieved in the sculptural shapes and organic forms, derived from the natural world, of the Goetheanum (in both its first and second incarnations). This chapter first considers Rudolf Steiner’s spiritual quest, Anthroposophy, the teaching he developed, and the place of art and cultural production in his vision for a transformed humanity. The creation of seventeen buildings between 1908 and 1925 in Dornach, which in the twenty-first century is a community of approximately six thousand, was a major achievement in embodying the Anthroposophical ideal of revealing a “logic of life” deriving from Goethe’s writings on the natural sciences and esoteric Christianity, in physical forms, and transformed Dornach into something of a pilgrimage centre for Anthroposophists and spiritual seekers (Reese 1965: 146). The meaning and construction of Goetheanum I is explained, then the chapter’s focus shifts to the realised Anthroposophical theology of Goetheanum II, which was designed by Steiner in 1923 but not completed until 1928, three years after his death. This magnificent building is a magnet for tourists and architecture enthusiasts, as quite apart from its Anthroposophical significance, it is a remarkable and beautiful example of Expressionist architecture.
Rudolf Steiner and Anthroposophy
Rudolf Steiner (1861-1925) was born in Donji Kraljevec, a village in what is now Croatia but was then Hungary, in the Austrian Empire. He was educated by his father, the provincial stationmaster at Pottschach in Lower Austria, and at the local school. In his uncompleted autobiography, Steiner claimed that by the time he turned eight “the reality of the spiritual world was to me as certain as that of the physical,” and that he was able to communicate with the spirits (Davy 1975a: 12). He was heartened to discover that geometry (and mathematics more generally) was about invisible realities that had been discovered by humans. From 1879 to 1883 he studied mathematics and physics at the Technische Hochschule (Institute of Technology) in Vienna. Steiner funded his studies by working as a tutor, chiefly in philosophy, classics, and literature. During this time he met two people who would significantly affect his development; “an old peasant herb-gatherer … [who] possessed faculties of spiritual perception which allowed him to see deep into the secrets of nature and know, for example, the curative properties of herbs” and “Professor Karl Julius Schroer, the great Goethe scholar” (Davy 1975a: 14). After graduation he was employed at the Goethe Archive in Weimar, where he worked on Goethe’s scientific writings under the direction of Joseph Kürschner, who was preparing a new edition of Goethe’s works (Landau 1935: 50). In 1891 Steiner received his doctorate in philosophy from Rostock University and the next phase of his intellectual and spiritual quest began. This was concerned to relate the philosophy of Friedrich Nietzsche (1844-1900) to that of Johann Wolfgang von Goethe (1742-1832). From 1897 to 1900 Steiner resided in Berlin, where he edited the
Magazin für Literatur
, “visited Nietzsche, [and] wrote introductions to the works of Schopenhauer” (Schwarz 1983: 11). During this period
he became deeply interested in Theosophy and was a key player in the establishment of the Nietzsche Archive. In 1902 Steiner became head of the Theosophical Society in Germany. Yet, his orientation shifted in the first decade of the twentieth century as he embraced a combination of natural science and esoteric Christianity, partly through the influence of Marie von Sivers, an actress and artist of Russian extraction (Davy 1975a: 20). Von Sivers became his second wife in 1914 after the death of Anna Eunicke, whom he had married in 1899 and separated from a few years later. In 1901 von Sivers had asked Steiner “[w]ould it be possible to create a spiritual movement based on European tradition and the impetus of Christ?”
The Theosophical Society had always looked to Hinduism and Buddhism, to the East, for spiritual inspiration; Madame Blavatsky’s “Masters” were Tibetan lamas, and Annie Besant, her successor, and her colleague Charles Webster Leadbeater promoted Jiddu Krishnamurti as the next World Teacher (
Maitreya in Buddhism, also known as the “Cosmic Christ”). It was Theosophy’s endorsement of Krishnamurti that caused Steiner to leave the movement, and to form the Anthroposophical Society late in 1912. The first meeting was convened on 13 February 1913. Steiner was convinced of the crucial and unrepeatable nature of the “Christ impulse,” which was introduced into the human soul through the “Mystery of Golgotha” (Steiner 1976: 63). Christ, for Steiner, was the paradigmatic Being, and a human being at that. Anthroposophy means “the wisdom of man,” and is therefore explicitly contrasted with Theosophy, “the wisdom of God.” Steiner thought that modern
spiritual knowledge should depend, not upon external revelations, but rather upon the development of human mental powers … He claimed to teach nothing he had not himself known through … methods of “spiritual scientific” research … Until his death in 1925, he worked … to develop examples of practical applications of anthroposophy in diverse fields, including education, agriculture, economics, medicine – and architecture (Adams 1992: 185).
Steiner taught that modern humans, influenced by empirical science and logical reasoning, had lost the consciousness possessed by ancient humans, in which the individual was understood to be a microcosm of the universe, and life had meaning accordingly. He advocated the gaining of “Initiation knowledge” of “Mysteries,” which involved developing the human will; and cultivating active thinking, which becomes “an organ of touch for the soul, so that we may feel ourselves thinking in the same way that we walk, grasp or touch; so that we know that we are living in a real being” (Steiner 1991; 13-14). Steiner continued to employ Theosophical concepts, including: the notions that human beings have an etheric body beyond the physical, and an astral body beyond the etheric; the existence of higher beings,
karma
and reincarnation, and the essential unity of religion and science. He placed great emphasis on the cultivation of Imagination, Inspiration, and Intuition, which are creative capacities in ordinary human life. Yet Steiner argued that, like the capacity for love, quotidian experiences of imagination, inspiration, and intuition were only “dim promptings,” a “shadow- picture[s]” of highest cognition, the attainment of which humans must strive toward (Steiner 1991: 25). Like his near contemporary G. I. Gurdjieff (1866?-1949), Steiner spoke of the radical discontinuity between subjective human states, and “objective”
love, art, and so on. Both men, following Madame Blavatsky’s lead, presented their esoteric teachings as occult science, a comprehensive system that restored to modern humans their ancient spiritual birthright, and which had the capacity to create a true self, delivering moderns from the splintered identity they customarily experienced. Both systems were cosmological in orientation, presented the physical world as alive, and engaged in processes of transformation. Steiner argued that sleep and dreams were access points to the supersensible world, where spiritual beings could be encountered, and that these beings could waken dead matter, transforming it into living nature:
[a]ll … in those hills, is expecting that one day it will be able to dream, and so with dream- consciousness to take hold of lifeless matter, and from these rocks and hills to conjure forth once more as embryos, seeds, living plants. It is indeed these beings who bring before our souls a wonderful magic of nature, a creating from out of the spirit (Steiner 1991: 77).
Anthroposophy understands all within the physical world to be evolving into higher forms, and in humans the development of spiritual senses enables the “digestion” of experiences by the soul. With this digestion, certain cosmological realisations are possible; for example, recognition of the interrelatedness of the human being with the whole of creation will lead to the person “becom[ing] a living Zodiac” or absorbing the wisdom of the dead (Steiner 1975: 37). It is crucial that humans learn that “the world [is] a book which the Hierarchies have written for us, in order that we may read in it, then only do we become Man in the full sense of the word” (Steiner 1975: 77). For Steiner, becoming “Man” fully involved the realisation that the human was a microcosm of the macrocosmic cosmos. The logical consequence of this is that the human being is the model for everything; the system that offers the key to all other systems. In 1911, Steiner wrote a poem for Marie von Sivers, which began, “Shaping the world in the self/ Seeing the self in the world/ Is the breath of the soul” (Steiner and Steiner-Von Sivers 1988: 121). The centrality of Christ in Anthroposophy follows from this teaching, and Steiner’s teaching contained many examples of this “fractal” structure in which each component is broken down into components that are smaller models of the whole. The layering of physical body, etheric body, astral body, and Ego is similar, though the underlying principle is not one of size but spiritual development (King 1987 [1986]: 360). Anthroposophists often use homeopathy, a form of holistic treatment developed by Samuel Hahnemann (1755-1843), which operates on the same principles of intensification through breaking down to minute quantities, reflecting the occult teaching of the
Emerald Tablet
of Thoth (or Hermes), “as above, so below” (Shumaker 1972: 165). Hahnemann believed that like substance should be employed to cure like ailment, and Francis King states that, “[h]ighly dynamized or potentized medicaments are possessed of qualities pertaining to non-material modes of being” (King 1987 [1986]: 64). The cosmological dimension is not neglected either; cosmic data, such as planetary events, are also factored into the process of making remedies within Anthroposophy. Steiner’s debt to his master, Goethe, is everywhere apparent; Goethe had spoken of coming to understanding through “the inner sense” and had asserted that, “every living thing is not an isolated being, but a majority” (quoted in Pehnt 1991: 9). He was notably influenced by Goethe’s notion of metamorphosis; if the archetype of a plant was located, “out of that conceptual archetypal plant one could think out countless numbers of special forms” (Steiner 1938: 3). Chapters in this
volume by Liselotte Frisk and Alex Norman treat other aspects of Steiner’s Anthroposophical teachings.
Steiner’s Teachings on Art
Due to his concentration on the human development of Imagination, Inspiration, and Intuition, Steiner accorded a prime place to artistic endeavours within his system of esoteric development. He understood that the imaginative capacity was engaged when human consciousness was clear of physical “pictorial impressions” and filled with “etherically pictorial impressions.” When these were cleared from consciousness and the person was aware of the void, “into that state of voidness pour astral impressions” (King 1987 [1986]: 37). This signalled that the inspirational capacity was engaged. When the intuitive capacity was engaged, Steiner claimed that the spiritual has been “brought to full consciousness and has been born to a new life in which he or she is a spirit being dwelling amongst other spirit beings” (King 1987 [1986]: 38). Steiner himself worked in a wide range of creative arts with notable success; he was a poet, sculptor, painter, and architect, “the creator of a new art of movement,” Eurythmy, and a dramatist (Klingborg 1975: 48). Steiner himself allied the arts very closely with true religion, saying “Anthroposophical Spiritual Science is from the beginning so placed, that it flows as one stream from a source out of which both art and religion in their origins can also flow” (Steiner 1938: 7). Steiner’s ideas on the spiritual function of art reflected a wider concern in European society just prior to the outbreak of World War I; for example, the Theosophically-inclined Russian artist Wassily Kandinsky (1866-1944), a member of the art movement
Der Blaue Reiter
(“the blue rider”) published the hugely influential
On the Spiritual in Art
(1912), which called for a return to the spiritual as the fundamental inspiration for art and the principal aim of artistic production (Fant, Klingborg and Wilkes et al 1975: 9-10). Steiner commenced writing a series of Mystery Plays in 1909 with Marie von Sivers, who as mentioned above, was an actress. The four resulting plays were pictorial scenes intended to convey spiritual truths, and were performed in theatres. The four titles were “The Portal of Initiation: A Rosicrucian Mystery” (1910), “The Soul’d Probation: A Life Tableau in Dramatic Scenes” (1911), “The Guardian of the Threshold: A Series of Soul Events in Dramatic Pictures” (1912), and “The Soul’s Awakening: A Drama of the Soul and Spirit” (1913) (Steiner 2007). Drama is an embodied art, and in Steiner’s lecture series
The Arts and Their Mission
(1923) he placed great emphasis on the fact that ancient peoples in Greece, Rome, India, and other countries were at harmony with their bodies and did not suffer from the mind- body dualism that plagues modern people. As important as the unity of the mind and body, Steiner asserted, was the “unity of spiritual life and art,” which Goethe deeply apprehended but which is no longer experienced (Steiner 1964: 15). Unsurprisingly, Steiner was critical of mimetic art, claiming that it could only reproduce things in nature, whereas true art could express “kinship with the spiritual world” (Steiner 1964: 16), and was experiential; it was not sufficient to see the colour red but it was necessary to experience “red or blue in the spiritual world” (Steiner 1991: 21). In art, as in spiritual exercises and authentic life experiences, humans were enabled to be truly themselves. Therefore Steiner paid close attention to the body, teaching on food and diet, clothing and costume, and art forms that partook of bodily experience.
The movement art of Eurythmy shared certain qualities with the Mystery Plays, in that both art forms were externalisations of “innermost laws” that were perceived through bodily actions. The first Eurythmy classes were taught in 1912, and by 1919 two courses of training had been developed and Steiner’s eurythmists had toured Europe giving public demonstrations. Marie von Sivers and Lory Smits, an early teacher of the art, contributed significantly to its development. The esoteric meaning of Eurythmy was emphasised by Steiner:
[w]e are setting the human organism in motion; we are making its limbs move. The limbs, more than any other part of the human body, are what pass over into the life of the next incarnation. They point to the future, to what comes after death. But how do we shape the limb movements we bring forth in eurythmy. In the sense realm and in the supersensory realm we study how the larynx and all the speech organs have been brought over from the previous life and shaped by the intellectual potentials of the head and the feeling potentials of the chest. We directly link what precedes birth with what follows death. In a certain sense, we take from earthly life only the physical medium, the actual human being who is the tool or instrument of eurythmy. But we allow this human being to make manifest what we study inwardly … Eurythmy shapes and moves the human organism in a way that furnishes direct external proof of our participation in the supersensory world. In having people do eurythmy, we link them directly to the supersensory world (Steiner 2006: 17).
Eurythmy is thus explicitly cosmological and anthropological, linking the human person’s body as it manifests in this lifetime with their previous and future lives and with the universe of which the person is a microcosm. In Anthroposophical circles Eurythmy has been referred to as the speech of the soul. Steiner wrote extensively on literature, music, and painting, but for the purpose of this chapter his remarks architecture are most relevant. He stated, “[o]h soul, if you wish to leave the physical body in order to regain a relationship with the cosmos, what aspect will you take on? – this was the question. The forms of architecture were, so to speak, answers” (Steiner 1964: 23-24). From the perspective of the production of culture, “the symbolic elements of culture are shaped by the systems within which they are created, distribute, evaluated, taught, and preserved” (Peterson and Anand 2004: 311). In the case of Steiner’s buildings in Dornach, the ‘system’ is Anthroposophy. For Steiner, buildings (like all art forms) should not slavishly imitate forms witnessed in nature, but should rather exhibit organic forms like living nature, and stand in the same mirror relation to nature as the human body does to the macrocosmic universe. For Steiner, in a very real sense, buildings were alive. His application of Goethe’s notion of metamorphosis to architecture meant that, to quote Rex Raab, “the transformation of mass and shape according with a recognisable motive or theme appropriate to the task, creates ‘the appearance of consciousness’” (Raab 1975: 70). For Steiner, the building and its natural setting created “landscape,” which was creative and active, and spiritual power (for example, from the cardinal directions or the heavenly bodies) could be tapped through the strategic design of buildings (Bockemühl 1981: 42). This made environments like Dornach able to facilitate the spiritual development of those people who lived there and interacted with the architecture. In short, human creativity was intimately connected to divine creativity.
Goetheanum I at Dornach .…
During World War I, Steiner and his followers began constructing Goetheanum I on a hill in Dornach. Wolfgang Pehnt observes that, at that time, the Birs valley was open country, “half cultivated nature and half a little world of buildings” (Pehnt 1991: 7). Steiner’s architectural ambition for the Anthroposophical headquarters was initially to erect a twin-domed meeting hall, provisionally called the Johannesbau, in Munich. This was conceived as a Theosophical structure, as he had decorated the interior of the Tonhalle in Munich for the 1907 European Theosophical Congress, and there was enthusiasm for a building in which Steiner’s Mystery Plays, discussed above, could be performed in (Schwarz 1983: 14-26). Architect Carl Schmid-Curtius was engaged to realise Steiner’s design concept. But in May 1913, after Steiner broke with the Theosophical Society, his friend Dr Emil Grosheintz donated land in Dornach to be the site of the building, now to be called the ‘Goetheanum’. There was only one structure on the hill at the time, in which Steiner resided. The foundation stone, which was aligned east-west, was laid with great ceremony (in which Steiner invoked spirit guides and protectors, and noted the stone’s formation “in accordance with the cosmic picture of the human soul”) on 30 September 1913 (Schwarz 1983: 36). Nearly two hundred of Steiner’s pupils, from seventeen different countries, worked on Goetheanum I in 1913 and 1914. The building was 272 feet long, 243 feet wide, and 111 feet high, with a sixty-five thousand cubic metre interior space. It was oriented east-west, with the stage beneath the smaller of the two domes and the seating area beneath the larger. Rex Raab notes the “domes were clad in Norwegian slate, which shone silvery in the Jura landscape” (Raab 1975: 63). A major sculpture,
The Representative of Humanity
, nine metres high and sculpted of wood, by Steiner and his collaborator Edith Maryon, depicted the dark and light aspects of being (which he named for Ahriman, the Zoroastrian “Evil Spirit” and Lucifer, the Biblical angel and “Light Bearer”), stood in the Goetheanum. These figures represented the closed self and the open self, and were united by the central figure of Christ, “The Representative of the Human” (Klingborg 1975: 50). The acoustic qualities of the structure were important in that it was intended for performances. Goetheanum I was built of wood; Rom Landau says that, “Steiner used for its construction the same seven different kinds of wood which are used for the construction of a violin, and the ceiling of the main hall was as buoyant as the walls of a violin” (Landau 1935: 71). In a 1921 lecture, Rudolf Steiner repudiated the idea that Goetheanum I should be read symbolically, rather asserting that it was built according to laws that made possible the “revelation of the supersensible world in the sensible” (Steiner 1938: 9). He further claimed that the organic forms of the structure were an attempt to explore creation itself, in the manner of Goethe’s idea of metamorphosis. The macrocosmic-microcosmic principle described above was present in the first Goetheanum; at one point Steiner, describing the stair-hall, says;
I arrived, through feeling, at the development of these three semi-circular canals standing in the three directions of space at right-angles. If you go up this staircase, you have this calming sensation. It is not copied – that it certainly is not – but afterwards I remembered that the three semi-circular canals of the ear also stand in these three directions of space. When they are injured, man falls down in a faint: they are therefore closely connected to the laws of balance. It did not arise out of a naturalistic desire to copy, but from experiencing the same element by which the aural canals are arranged (Steiner 1938: 12).
This quotation makes it clear that, for Steiner, mimetic art (that which seeks to copy nature and produce “life-like” artistic products) is an inferior, or perhaps entirely
illegitimate form of art. Spiritual art, which brings people into contact with the supersensible through the sensible, is, rather, the production of artworks that embody certain laws that resonate with the embodied viewer. He does allow that the first Goetheanum featured some occult symbolism (for example there were five pointed forms that could be interpreted as pentagrams, though they could also be seen as leaves), but in general the building’s effect was intended to be emotional rather than intellectual. The building’s interior featured just one inscribed word, “Ich.” Of this, Steiner said it referred to “Faust striving towards the fully-conscious ‘I’ – towards the ‘ICH’ embodying itself in the word. The older languages had ‘I’ incorporated in the verb; in this epoch it is right that a separate word for it should appear” (Steiner 1938: 16). The interior of the Goetheanum was flooded with symbolic colours, facilitated by huge red and yellow glass windows and “luminous wall paintings” that exemplified the colour theory of Goethe (Adams 1992: 200). By the time the Goetheanum I was finished, Schmid-Curtius was no longer involved, and the team of Ernst Aisenpreis (who also worked on the Goetheanum II) and Hermann Ratzenberger, assisted by Albert von Baravalle, oversaw the final stages of construction (Schwarz 1983: 51). Goetheanum I was sited among other early buildings at Dornach, including Haus Duldeck (now the archives), the Boiler House (with its dramatic “flame” chimney), and the Glashaus, all constructed between 1913 and 1916. The latter two also featured twin domes, and all exhibited an absence of straight lines and a preponderance of curves and organic forms (Adams 1992: 187-188). On 31 December 1922, New Year’s Eve, a Eurythmy performance was held in Goetheanum I at 5 PM, and at 8 PM Steiner delivered a lecture to the audience. At the close of the evening most people left; shortly after, the building was discovered to be on fire (Anon 1923). It was not possible to save it, and Goetheanum I was destroyed after eight brief years. Anna Samweber, in her memoir of life with Steiner and his wife, describes the rescue of the sculpture, “The Representative of Humanity,” from the flames. She also notes the fear that the nearby Schreinerei, a building “with the halls and Rudolf Steiner’s studio,” might also catch alight (Samweber 1991: 30). Although it was never proven, many Anthroposophists believed that the fire was arson; that “non-Anthroposophists could not bear the beauty that was created for such a unique spiritual group” (Steinberg 1976: 57). Steiner was deeply distressed by the destruction of Goetheanum I, and his health began to decline. He decided that the second Goetheanum would be built entirely in concrete to render it more durable.
Haus Duldeck. There was considerable opposition to the erection of Goetheanum II by the local council, probably motivated by hostility to Steiner and Anthroposophy, despite the movement’s considerable contribution to the local economy (Steinberg 1976: 61-62). Conformity to the building permit resulted in a reduction of height of the west front and a widening of the horizontal wings. The vital importance of the second Goetheanum is evident in the fact that nowadays Anthroposophists call it simply “the Building” (Sharp 1963: 377). Steiner’s considerable talent as an amateur architect is richly evident in the second Goetheanum. The exterior sculptural mass has a plain east end, almost a flat wall, and develops towards the west, with the west front as the “face” of the building opening onto the landscape. It is radically different from the earlier building; some Anthroposophists regard it as a poor substitute. This is partly because Goetheanum I had been funded through donations, whereas Goetheanum II was largely funded through an insurance payout. Additionally, the concrete structure, although larger, spelled “the relinquishment of detailed work by hand, the farewell to a vast sun of invested creativity” (Pehnt 1991: 21). Steiner and his wife acknowledged the tragic loss of Goetheanum I but stressed the need for a second School of Spiritual Science to be erected swiftly, and Steiner’s design for the concrete building utilised the same notion of metamorphosis and transformation from Goethe. Sharp describes it as “a piece of living sculpture” (Sharp 1963: 378) and Hans Hasler, in his discussion of the major conservation operation undertaken between 1993-1996, emphasises the plasticity and dynamism of concrete as a building material (Hasler 1999:9-11). Hagen Biesantz notes that the ground plan retains the cruciform shape of Goetheanum I, but the double space created by the two cupolas has given way to a threefold space, which relates to Steiner’s theory of the “threefold division of the social and human physical organisms” (Biesantz 1979: 59). Only the windows provide some indication of the function of the rooms concealed within the building; for example “the three high side windows tell us that the great hall is behind them” (Pehnt 1991: 7). Writers on the Goetheanum constantly stress its organic forms, and Wolfgang Pehnt argues that the group of Anthroposophical structures in Dornach exemplify Steiner’s theory, taken from Goethe, of “architecture and architectural ensembles as societies of biological species … a biotope” (Pehnt 1991: 9). Although Steiner did not design the interior of Goetheanum II in the same detail that he did for Goetheanum I, Anthroposophical teachings inform the general scheme. The Great Hall has four long windows, which are coloured “as in the first Goetheanum … green, blue, violet and pink” (Biesantz 1979: 69). The Great Hall was actually completed by Johannes Schöpfer, a Stuttgart architect, chosen by competition in 1957. Georg Hartmann’s study of the windows notes that Goetheanum I had nine coloured glass windows, two sets of the above-mentioned four colours, and the central red window over the west entrance. He claims that, “the motives of the coloured glass windows deal with the experiences of the human being, searching for spiritual knowledge” (Hartmann 1972: 17). In Goetheanum II, the huge red window in the west wall features the human face, the four evangelists’ symbols from the New Testament (the lion, bull, eagle, and the man), and occult symbols such as the lotus, the swastika, and planetary images, such as that of Saturn. Olav Hammer notes that when writing about the significance of colour, “Steiner informs us that purple is the color of mysticism, blue calms the soul, red gives a feeling of festivity, while green is associated with the earthly domain” (Hammer 2009: 214). Anthroposophical poet.
As Steiner had no formal training as an architect, Anthroposophists have been inclined to treat his achievements in the field as evidence of his extraordinary creativity and spiritual development. Within Anthroposophy it is not acceptable to speak of Steiner being influenced by other architecture of the period, although Dennis Sharp has made an excellent case for the inclusion of Steiner within the category of Expressionist architecture, a sub-field of the broader Expressionist movement in art
(Sharp 1963). Sharp argues that Steiner was influenced by the Art Nouveau style, the Belgian architect Henry van de Velde (1853-1957), and the exuberant Catalan Antoni Gaudi (1852-1926), whose own creations were inspired by his passionate though rather unorthodox Roman Catholicism. Sharp contextualises Goetheanum II with the works of Hermann Obrist (1863-1927) and Hermann Finsterlin (1887-1973) (Sharp 1963). The title of this chapter, “And the Building Becomes Man,” is a motto written over the south window of the model of Goetheanum II on display in Brodbeck House, a house that predated the second Goetheanum and which now has the Eurythmeum built as an addition to it (Turgeniev 2003: 61). It is a romantic notion, yet one that encapsulates the core of Steiner’s Anthroposophical teaching that the human being is the basic unit of the cosmos, the fractal model on which larger and smaller structures are based. Steiner’s architecture, though striking and beautiful and appreciated by architectural experts, casual tourists, and Anthroposophists alike, cannot really be understood without reference to the Anthroposophical worldview and Steiner’s “spiritual science.” Pehnt notes wryly that, “Steiner’s inspiration seems always to be productive in architects who apply his methods without feeling committed to the results achieved at the time” (Pehnt 1991: 39). Brain has argued that “the production of cultural objects can be more closely tied to the to the conditions of possibility for social action in general – not only at the level of meaning, but at the level of the capacity to conceive and enact strategic action” (Brain 1994: 218). Goetheanum II in Dornach is a structure of crucial significance for Anthroposophists the world over, and visiting it (whether to study Eurythmy or some other aspect of Steiner’s spiritual science, or simply to feel close to Steiner and the transformational philosophy of Anthroposophy) is a deeply meaningful experience. Brain continues that cultural objects such as Goetheanum II (and the practices that take place within it, including the visual arts and Euythmy) illuminate “the making of the social world that goes on in the practices through which culture producers inscribe intentions in artefacts, and social actors, generally, make sense
with
things” (Brain 1994: 218). Steiner, of all esoteric and new religious teachers of the early twentieth century, was acutely aware of the peculiar value of cultural production, an activity with which he engaged with tireless energy, and considerable (amateur and professional) skill and achievement. It is true that the majority of architects inspired by Steiner are not Anthroposophists, and have only a limited understanding of the underlying principles of Goetheanum II, being enamoured of its aesthetic qualities alone. This, however, still confirms Goetheanum II as a consummate cultural product of Anthroposophy, and one that continues to amaze and delight all those who are fortunate enough to visit Dornach.
www.academia.edu/738542/_And_the_Building_Becomes_Man_Mea...
The whole of the Gospel of St. John culminates in that event in human history which we call the “Mystery of Golgotha.” To comprehend this Mystery of Golgotha esoterically predicates also the ability to decipher the deep significance of this Gospel. If we turn our attention to what exists at the very central point of this Mystery and wish to express it in occult terms, we must contemplate the moment of the Crucifixion when the blood flowed from the wounds of the Saviour, and at the same time we must remember something which has often been said in the course of these lectures, that for one who knows the spiritual worlds, all material, substantial, physical objectivity is only the outer expression, the external manifestation of something spiritual. Now let us permit the physical event to arise before our souls: Christ-Jesus upon the Cross, the blood flowing from His wounds. What does this picture, the content of which is a physical event, express for those who are able to understand the Gospel of St. John?
This physical event — the occurrence on Golgotha — is the expression, the manifestation of a spiritual event which stands at the central point of all earthly happenings. Anyone interpreting these words according to the present materialistic world concept will not be able to make much out of them, for he will not be able to imagine that at that time something occurred in this unique Event of Golgotha which differs from some other like event, or from one perhaps physically similar. There is a very great difference between all the earthly occurrences which preceded this Event of Golgotha and those that succeed it.
If we wish to picture this in the soul in all its detail, we must say that not only has the individual human being, or for that matter any other individual creature, a physical, ether and astral body as we have described it from many aspects in the foregoing lectures, but that cosmic bodies likewise do not consist only of physical substance as they appear to the astronomer and to other physical researchers. A cosmic body has also an ether and an astral body. Our earth has its ether and astral vehicles. If our earth did not possess its own ether body, it would not be able to harbour the plants; if it did not possess its own individual astral body, it would not be able to shelter the animals. If we wish to visualize the earth's ether body, we must imagine its central point exactly at the center of the earth where the physical earth body also has its central point. This entire physical earth body is embedded in its own ether body and these two are again embedded in an astral body. If someone had observed clairvoyantly the astral body of the earth during the course of the earth's evolution, during the course of long epochs of time, he would have seen that, as a matter of fact, this astral body and ether body of the earth have not always remained the same, that they have changed. In order to represent the matter quite pictorially, let us in spirit transplant ourselves outside beyond the earth to some other star, and let us imagine a person with clairvoyant vision looking down upon the earth from this star. He would not only see the earth suspended there as a physical planet, but he would see an aura about it, he would see the earth surrounded by an aura of light, for he would be perceiving the earth's ether and astral bodies. If this clairvoyant person were to remain a long time on this distant star, long enough to have observed the pre-Christian periods of the earth pass by and the Event of Golgotha approaching, the following spectacle would have presented itself to him. Before the Event of Golgotha the aura of the earth, the astral and ether bodies offered a certain aspect of colour and form, but following a particular, definite moment of time, he would have seen the colour of the entire aura changing. What was this particular moment of time? It was the very moment when the blood flowed from the wounds of Christ-Jesus upon Golgotha. All spiritual earthly relationships, as such, changed from this moment.
It has been previously stated that what is called the Logos is the sum total of the six Elohim who, united with the sun, present the earth with their spiritual gifts, while externally the physical sunlight is falling upon the earth. Therefore the light of the sun appears to us like the outer physical body of the spirit and soul of the Elohim or of the Logos. At the moment of the Event of Golgotha, that force, that impulse which formerly could only stream down upon the earth as light began to unite with the earth itself. And because the Logos began to unite with the earth, the earth's aura became changed.
We shall now consider the Event of Golgotha from still another point of view. We have already reviewed the evolution of the human being and of the earth from various standpoints. We know that our Earth, before it became the Earth, passed through the three embodiments of Saturn, Sun and Moon. Therefore the embodiment just preceding that of our Earth was that of the ancient Moon. When a planet has attained the goal of its evolution, something happens to it similar to what happens to a human being who, in a certain incarnation, has attained his life's goal. The planet passes over into a different invisible existence, a state called a “Pralaya” and then after a time it embodies itself anew. Thus between the previous embodiment of our Earth, the Moon Evolution, and the Earth's present embodiment, there existed an intermediate state. Out of a sort of spiritual, self-animated, externally invisible existence, the Earth gleamed forth in its earliest state and out of this state developed those states which we described yesterday. At that time, in that early age when our Earth gleamed forth, it was still united with all that now belongs to our solar system. It was then so large, that it reached to the furthest planets of this solar system. All was unity, for only later individual planets became segregated. The present earth up to a certain point of time was united with our present sun and moon. Thus we see there was a time when sun, moon and earth were a single body. It was as though you were to take the present moon and sun and stir them together with the earth and thus make one large cosmic body. This was our Earth once upon a time when your astral body and your ego were floating about in a vapour-like form. Even earlier than this the sun, moon and earth were joined together. At that time the forces which are now in the sun — the spiritual and physical forces — were bound up with the earth. Then came a time when the sun separated from the earth; but not only did the physical sun with its physical light which can be seen with physical eyes depart, but with it all its spiritual and soul beings at whose head stood the Elohim, the real Spirits of Light, the denizens of the sun. What was left, was a mixture of the present moon and earth. Then for a time the earth, though separated from the sun, was still united with the moon. It was not until the Lemurian period that the moon separated from the earth, when, as a result, there arose that relationship between these three bodies, sun, moon and earth, that exists today. This relationship had to occur. The Elohim had to act from without. It was necessary for one of them to become Lord of the moon and from there reflect the powerful force of the other Elohim. We live at present upon our earth as though dwelling upon an island in cosmic space which has separated from the sun and moon. But the time will come when our earth will once more unite with the sun and again form one body with it. Then human beings will be so spiritualized that they will again be able to bear the stronger forces of the sun, able to receive them and unite them with themselves. They, together with the Elohim, will then occupy the same field of action.
You will ask, what is the force that will bring this about? Had the Event of Golgotha not occurred, the earth and the sun would never be able to reunite. For through the Event of Golgotha, which bound the force of the Elohim in the sun to the earth — in other words the force of the Logos — the impulse was given which will again eventually impel one Logos-force toward the other, and finally once more unite them — sun and earth — in one body. Since the Event of Golgotha, the earth, spiritually observed, is possessed of the force to draw the sun again into a unity with it. Therefore it can be said that through this great Event, the force of the Logos, which formerly radiated down upon the earth from without, was now taken up into its spiritual being. The question may be asked, what existed previously within the body of the earth? It was that force which streamed down upon it from the sun. But since that time, what exists there within the earth? The Logos itself which through Golgotha has become the spirit of the earth.
As truly as your soul and spirit dwell within your physical body, do also the soul and spirit of the earth dwell within the body of the earth — that earthly body which consists of stones, plants and animals and upon which you tread. This soul and spirit, this earth spirit is the Christ. Christ is the spirit of the earth. When the Christ spoke to His most trusted disciples on an occasion which can be numbered among the most intimate of such occasions, what did He say to them? With what mystery had He occasion to entrust them? He was able to say to them: “It is as though you can gaze into your own soul from your physical body. Your soul is within. It is the same when you observe the whole earth-sphere. That spirit which for a time now stands here before you in the flesh is also the spirit of the earth and will always continue as such.” He had occasion to point to the earth as to His real body and ask: “When you behold the cornfield and then eat the bread that nourishes you, what in reality is this bread which you are eating? You are eating My body. And when you drink of the plant sap, it is like the blood in your own body; it is the blood of the earth — My Blood!” — These were the very words that Christ- Jesus spoke to His most intimate disciples and we must take them very literally. Then when He called them together and expounded to them symbolically what we shall call the Christian Initiation, He uttered those extraordinary words which we find in the 18th verse of the 13th Chapter of the Gospel of St. John, where He announced that one among them would betray Him:
“He who eats My bread treads me under foot.”
These words must be taken literally. Men eat the bread of the earth and tread upon the earth with their feet. If the earth is the body of the Earth-Spirit, that is, of the Christ, then men tread with their feet the earth's body, the body whose bread they eat. An immense deepening of the idea of the Last Supper as presented in the Gospel of St. John is granted us, when we learn about the Christ, the Earth-Spirit, and about the bread which is taken from the body of the earth. Christ points to the earth and says: “This is My body!” Just as the muscular human flesh belongs to the human soul, so does bread belong to the body of the earth, that is to the body of the Christ. And the sap that flows through the plants, which pulsates through the vine stalk, is like the blood pulsating through the human body. Pointing to this, the Christ says: “This is my blood!” That this truthful explanation of the Last Supper can cause some of the sanctity to be lost which has always been associated with it can only be imagined by someone possessing no understanding of it or who has neither desire nor capacity for such an understanding. But anyone who wishes to understand will acknowledge that this does not cause it to lose in holiness, but that through it the whole of the earth-planet becomes sanctified. What powerful feelings can be engendered in our souls, if we can behold in the Last Supper the greatest mystery of the earth, the connection between the Event of Golgotha and the entire evolution of the earth; if we can learn to feel that in the Last Supper the flowing of the blood from the wounds of the Saviour had not only a human, but a cosmic significance, that is, it gave to the earth the force to carry forward its evolution.
Anyone who understands the profound meaning of the Gospel of St. John will feel not only united through his physical body with the physical body of the earth, but as a psycho-spiritual being will feel united with the psycho-spiritual being of the earth which is the Christ Himself, and then he will feel how the Christ, as the Spirit of the Earth, flows through his body. When we have this experience, we are able to ask: what illuminated the writer of the Gospel of St. John at that moment when he was able to behold the profound mysteries which have to do with Christ-Jesus? He beheld the forces, the impulses which are present in Christ-Jesus, and he perceived how these impulses must be active in mankind, if only mankind will receive them.
In order to understand this quite clearly, we must once more bring before our souls the way in which human evolution actually takes place. The human being consists of physical, ether and astral bodies and an ego. How does this evolution occur? By the ego gradually working through the other three members, purifying and strengthening them. The ego is called upon gradually to purify the astral body, to cleanse it and to raise it to a higher level. When the entire astral body has been purified and strengthened by the special forces of the ego, it becomes Manas or Spirit-Self. When the ether or life-body has been thoroughly worked over and strengthened by the force of the ego, it becomes Budhi, or Life-Spirit. When the physical body has been fully overcome and conquered by the ego, it becomes Atman or Spirit-Man. Then will the human being have reached the goal which above all lies in store for him. That, however, will be attained only in the far distant future. Moreover, we wish it to be quite clear that the ego acts in full consciousness in what has just been described; namely, that the human being consisting of the four members — physical, ether and astral bodies and ego — works by means of the ego upon the other three members, transforming them into Spirit-Self, Life-Spirit and Spirit-Man. For the most part this is not yet the case with present humanity which, as a matter of fact, is just beginning, fully conscious, to work a little of Manas into its astral body. The human being is doing this now. Through the help of higher beings he has already, although unconsciously, worked upon his three lower members during this Earth evolution. In ancient times he unconsciously worked over the astral body, and this then became permeated by the Sentient Soul. The ego unconsciously worked into the ether body and this unconsciously re-formed ether body is what you will find described in regular sequence in my book Theosophy as the Intellectual Soul, and that part of the physical body, unconsciously worked upon by the ego, you will find described there as the Consciousness Soul. The Consciousness Soul only came into being toward the end of the Atlantean period when the ether body — previously outside the physical body in the head region — gradually drew wholly within it. Through this the human being learned to utter the word “I.” Thus variously-membered, he gradually passed over into the post-Atlantean period. It is the task of our age to work Manas or Spirit-Self by degrees into what had previously been received unconsciously. The human being must, as it were, develop Manas within himself by means of all the forces he has acquired by virtue of possessing a physical, an ether and an astral body, a sentient, an intellectual and a consciousness soul; by means of all the forces which these various members can give him, he must develop Manas and also, although in a very small degree, the germ of a Life-Spirit or Budhi. Therefore our post-Atlantean age has the important task of helping the human being to develop consciously these higher members of his being (Manas or Spirit-Self, Budhi or Life-Spirit and Atman or Spirit-Man) in the distant future when he will at last have reached his goal. He must from now on, by degrees, develop within himself the force to evolve his higher members out of his lower.
Let us now ask: what has been the condition of the human being that has kept him from already developing these higher members, and what will be the difference in the future? How will the humanity of the future differ from that of the present?
When at last the whole of the higher man has been developed, the entire astral body will be so completely purified that it will simultaneously become Manas or Spirit-Self; the ether body so thoroughly purged that it will simultaneously become Life-Spirit or Budhi, and the physical body will be so greatly metamorphosed that it will, at the same time, be as actually a Spirit-Man, Atman, as it is now a physical body. The greatest force will be needed to conquer this lowest body, hence the conquest and transformation of the physical means the greatest victory for the human being. When mankind has fully perfected the physical body, this physical man will then become Spirit-Man or Atman. All this is at present only in germ within the human being, but a time will come when it will live in him in its fulness. And by lifting his gaze to the Christ Personality, to the Christ Impulse, by energizing and strengthening himself through this Christ Impulse, he draws into himself the force that can accomplish this transformation.
Since humanity of the present has not yet perfected this metamorphosis, what is the result? Spiritual Science makes this very clear. Because this katharsis of the astral body has not yet been accomplished, that is, the astral body has not yet transformed itself into Spirit-Self, selfishness or egotism is possible. Because the ether body has not yet been strengthened by the ego, lying and error are possible; and because the physical body has not yet been fortified by the ego, sickness and death are possible. In a once fully developed Spirit-Self, there will be no more selfishness; no sickness and death, but just health and salvation in the fully developed Spirit-Man, that is, in the fully evolved physical body. What does it mean for the human being to take the Christ into himself? It means that he has learned to understand the forces that are in the Christ, which if taken into himself make it possible for him to become master even of his physical body.
Imagine for example that someone could receive the Christ Impulse fully into himself, that it could completely pass over upon him. The Christ Himself might stand directly in the presence of this person and the Christ Impulse be transmitted to him. What does that signify? If the person were blind, he would yet be able to see by means of the direct influence of this Christ Impulse, for the final goal of evolution is the conquest of the forces of sickness and death. When the writer of the Gospel of St. John speaks of the healing of the man born blind, he is then speaking out of the depths of the Mysteries, he is demonstrating, by means of an example, that the force of the Christ is a healing force when it appears in full power. It may be asked: Where is this force? It is in the body of the Christ, in the earth! But this earth must, in truth, be fully permeated by the being of the Christ Spirit or of the Logos. Let us see if the writer of the Gospel recounts the story with this meaning. How does he relate it?
Standing there is the blind man. The Christ takes some earth, insalivates it and lays it upon the blind man's eyes. He lays His body, the earth, permeated with His spirit upon the blind man. In this description, the writer of the Gospel indicates a mystery which he very well understands. Now laying aside all prejudice, let us talk a little more in detail of this sign — one of the greatest performed by the Christ — in order that we may learn to know more exactly the nature of such a thing and not be disturbed because our very clever contemporaries will consider what has just been said to be sheer madness or folly! There are, however, in the world great and mighty mysteries which mankind is not yet entitled to know. Human beings of the present day, even though they may be sufficiently developed, are not yet strong enough to go through the great Mysteries. They can know of them, they can understand them when they are able to experience them spiritually; but our present humanity, so deeply immersed in matter, is not yet capable of converting them into their physical expression.
All life is, in fact, made up of antitheses and extremes. Life and death are just such extremes. For the thought and feelings of the occultist, there is something very extraordinary in seeing, for example, a corpse and a living human being side by side. When we have a living, waking human being before us, we know that a soul and spirit dwell within him. But as far as consciousness is concerned, this soul and spirit are, as it were, cut off from any connection with the spiritual world; they cannot look into it. If we have a corpse before us, we have the feeling that the spirit and soul which once belonged to it are passing over into the spiritual worlds where consciousness, or the light of those worlds is flashing up within them. Thus the corpse becomes a symbol of what is taking place in the spiritual world. But in the physical world also, there are reflections of what is happening in the spiritual world, but they are of an extraordinary character. When a human being descends again into physical birth, his bodily part must be reconstructed; material substance must, so to say, rush together in order that a body be created for him. For the clairvoyant, this rushing together of physical substance represents the death of consciousness in the spirit world. There it dies — here it becomes alive. In the rushing together of substance to form a physical human body can be seen, in a certain sense, the dying of a spiritual consciousness; while on the other hand, at the moment of decomposition or of the burning of the physical body, when the parts disintegrate and dissolve, the opposite actually becomes manifest in the spiritual world, that is, the awakening of a spiritual consciousness occurs. Physical dissolution is spiritual birth. Therefore all processes of decay and dissolution mean something more than just decay and dissolution to the occultist. A churchyard, spiritually observed, where physical bodies are in the process of dissolution, is the scene of remarkable processes, the continuous flashing up and glistening of spiritual birth; (I am now speaking of what is taking place spiritually in the churchyard itself apart from the human beings there).
Let us imagine for example that a person were to give himself up physically to a certain training — naturally no one would recommend this, for the present physical body could not possibly endure it — to a schooling in which he would train his body to breathe in putrified air for a certain prescribed length of time with the conscious intent of taking in the spiritual processes which have just been described. If he does this in the proper way, then in his following incarnations — it cannot be done in one — he can be incarnated with that force which offers restorative and health-giving impulses. Breathing putrid air belongs to a schooling which gradually gives strength to the spittle, when mixed with the ordinary earth, to become the healing substance which the Christ rubbed upon the eyes of the blind man. This mystery through which a person consumes, eats or inhales death, by which he acquires the power to heal, is the mystery to which the writer of the Gospel refers when he describes such signs as the healing of the man born blind. Instead of declaring without cessation that such and such a thing should be interpreted to mean thus and so, it would be much better were people to learn that such a thing as is described in the healing of the blind man is literally true, that it exists, and that it is possible to have respect for such a personality as the writer of the Gospel and be able to say: “There was such a person who was thoroughly initiated into this mystery about which we must try to acquire an understanding.”
It was, moreover, necessary to call attention beforehand to the fact that we are here in an anthroposophical group in which many prejudices have been eliminated, thus making it possible to speak of such real mysteries as the insalivation of the earth's soil for healing purposes, and to say that such an incident has a literal significance.
However, let us now try to comprehend how, by knowing these facts, we unite with the idea that occupies us today namely, that the Christ is the Spirit of the earth and that the earth is His Body. We have seen the Christ spiritualizing the etheric element in one instance and have seen Him giving up something of Himself in order to perform the miracle we arc considering. Now let us consider something else. Besides what has been said today, let us take what the Christ Himself said: “The most profound mystery of My being is the I AM, and the true and eternal might of the I AM or of the Ego which has the force to permeate other bodies must flow into human beings. It dwells within the Earth Spirit.” Let us hold this clearly in mind and take very earnestly, quite seriously, the fact that, because the Christ wishes to bestow the true ego upon every human soul, He will awaken the God in it and gradually enkindle the Spirit of the Lord and King in everyone. What does this signify? We have here nothing more nor less than the fact that the Christ brings to expression, in the highest sense, the idea of Karma, the karmic law. For when anyone fully understands the idea of Karma, he will understand it in this Christian sense. It means that no man should set himself up as a judge of the inner soul of another human being. Unless the idea of Karma has been understood in this way, it has not been grasped in its deepest significance. When one man judges another, the one is always placing the other under the compulsion of his own ego. However, if a person really believes in the “I AM” in the Christian sense, he will not judge. He will say: “I know that Karma is the great adjuster. Whatever you may have done, I do not judge it!”
Let us suppose that a transgressor is brought before a person who really understands the Christ-Word. What will be his attitude toward the transgressor? Let us suppose that all those who would like to be Christians were to accuse him of a terrible sin. The real Christian would say to them: “Whether what you maintain has been done by him or not, makes no difference, the I AM must be respected; it must be left to Karma, to the great law which is the law of the Christ-Spirit Himself. Karma is fulfilled in the course of earthly evolution. We can leave it to this earthly evolution to determine what punishment Karma shall inflict upon a human being.” He would perhaps turn to the earth and say to the accusers: — “Pay heed to yourselves, it is the duty of the earth to inflict the punishment. Let us inscribe it then upon the earth where it has, moreover, been registered as Karma.”
Jesus went up to the Mount of Olives.
And early in the morning He came again into the temple and all the people came unto Him and He sat down and taught them.
And the scribes and Pharisees brought unto Him a woman taken in adultery; and they placed her in their midst.
They said unto Him, Master, this woman was taken in adultery in the very act. Now Moses in the law commanded us that such should be stoned; but what sayest Thou?
This they said, tempting Him, that they might accuse Him. But Jesus stooped down and with His finger wrote on the ground.
So when they continued asking Him, He lifted Himself up and said unto them, He that is without sin among you, let him first cast a stone at her.
And again He stooped down and wrote on the ground.
But when they heard this, being convicted by their own conscience, they went out one by one, beginning at the eldest even unto the last: and Jesus was left alone, and the woman standing in the midst.
When Jesus had lifted
Steyning Camera Clubs annual photo hunt took place at Arundel Festival yesterday. Plenty of photo opportunities for the hunt but my favourite subject, out of the ten listed, was a 'face full of character'. So I took a few for the competition and then took the opportunity to photograph the clubs Programme Secretary who was standing next to me. The bright sunlight was shining through the gaps in his straw hat creating lovely speckles of light across his face,
Damn I can never remember my access code. Its either 69696969 or 96969696.
Who'd give a code like that to a dyslexic!
If you like my work and fav it spend the time to comment please.
STILL LOOKING
I am looking for young male and female volunteer gritty, punky or just plain funky models
I would really like to photo you personally, however unless you live in West Yorkshire, UK that will not be possible. But it may be possible to direct you and then post your shots for editing. You will need to sign a model release form which I will supply. You can keep a set of finished shots but beware that I will own copyright of the finished images. If this interests you then please contact me through flickr.
thanks
Carlos Acosta presents 'Classical Selection' at the London Coliseum, a programme of works that celebrates his 26 years as a dancer on the international stage, alongside guests from The Royal Ballet. 8-13 December 2015.
Only 2 works were available to photograph:
Diana & Actaeon by Agripina Vaganova
Marianela Núñez, Carlos Acosta
Majisimo by Jose Garcia
Marianela Núñez, Carlos Acosta, Thiago Soares, Tierney Heap, Valeri Hristov, Yuhui Choe, Anna Rose O’Sullivan, Nehemiah Kish
photo - © Foteini Christofilopoulou | All rights reserved | For all usage/licensing enquiries please contact www.foteini.com
The Trade Facilitation Programme (TFP) currently includes over 100 Issuing Banks in the EBRD region and more than 800 Confirming Banks worldwide. The event gave EBRD partner banks the opportunity to review and discuss industry challenges, pricing, limits and trade opportunities with key industry specialists, regulators and representatives from the World Trade Organization, the International Chamber of Commerce HQ and local National ICC Committees.
It also featured the highly popular award ceremony for ‘The Most Active EBRD TFP Banks’ and ‘The Best Transaction of 2016’.