Karl König 1962 in New York - Floris Books

Karl König 1962 in New York 

KKA09-Communities.indd 2 6/2/2011 10:37:55 AM

Communities 

for Tomorrow 

Edited by Richard Steel 

Floris Books 


Karl König Archive, Vol. 9 

Subject: The Camphill movement 

Karl König’s collected works are issued by 

the Karl König Archive, Aberdeen 

in co-operation with the Ita Wegman Institute 

for Basic Research into Anthroposophy, Arlesheim 

First published in German in 2010 under the title 

Gemeinschaftsbuldung im Lichte Michaels by Verlag am Goetheanum 

First published in English by Floris Books in 2011 

The original German text of Sergei Prokofieff’s lecture, ‘The Nathan Soul’s 

Task for Humanity’ was edited by Ute Fischer, and translated by Marguerite 

and Douglas Miller. Peter Selg’s ‘The Destiny of Karl König’ and Bodo von 

Plato’s ‘Karl König and the Spirit of our Time’ were translated by Helen Lubin. 

© 2011 Trustees of the Karl König Archive 

All rights reserved. No part of this publication may 

be reproduced without the prior permission of 

Floris Books, 15 Harrison Gardens, Edinburgh 

www.florisbooks.co.uk 

British Library CIP Data available 

ISBN 978-086315-810-0 

Printed in Great Britain 

by CPI Antony Rowe, Chippenham 


Contents 

Foreword by Cornelius Pietzner 9 

The Meeting of Traditional and New Impulses 

in Community by Virginia Sease 11 

Community Building as Practice through the ‘I’ 

by Penelope Roberts-Baring 16 

The Nathan Soul’s Task for Humanity 

by Sergei O. Prokofieff 23 

The Destiny of Karl König by Peter Selg 51 

Karl König and the Spirit of our Time 

by Bodo von Plato 66 

Social Formation and Community Building 

for Tomorrow by Cornelius Pietzner 77 

Clarity, Heartfelt Knowledge and Willing the Future: 

An Introduction to Carlo Pietzner’s Kaspar Hauser Play 

by Richard Steel 87 

KKA09-Communities.indd 5 6/2/2011 10:37:55 AM 

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And from the Night, Kaspar by Carlo Pietzner 94 

The Mysteries of the Will: An Introduction 

to the Michaelmas Play by Richard Steel 129 

A Play for Michaelmas by Karl König 136 

Notes 149 

Bibliography 153 

Index 155 

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A state and society that see themselves as ends in themselves 

must strive to have command over the individual, 

however this domination may look; whether it is absolutist, 

constitutional or republican. If the state no longer 

were to see itself as an end in itself but as an instrument, 

then it would no longer assert its principle of domination. 

It would organize itself so that each individual obtained 

his optimal validity. Its ideal would be non-governance. 

It would be a community that expected nothing for itself 

but everything for the individual. 

The main sociological law, Rudolf Steiner, 1898 1 

If people today could come to a decision in a dignified 

way to initiate a Michaelmas Festival at the end of 

September, it would be a deed of great significance. For 

this courage would be needed, not only to discuss the 

outer organization of social life, but to do something that 

would reconnect the earth with the heavens. And because 

then the spirit world would be included again in earthly 

proceedings, thus something would take place amongst 

human beings that would be a mighty impulse for the 

continuation of our civilization and of our whole life. 

Rudolf Steiner 2 



Foreword 

For the Michaelmas Conference 2009, the Executive Council at 

the Goetheanum elected to host a conference with the theme 

Community Building in the light of Michael together with the Camphill 

community. Over the last seven years the Executive Council met 

annually with members of the Focus Group of Camphill to examine 

and discuss the esoteric background and present situation of 

both the Camphill community and the General Anthroposophical 

Society. The conference and its theme represented a further deepening 

of this common work, and a decision to turn to an area of 

central significance not only for the General Anthroposophical 

Society and Camphill, but increasingly for all those wishing to 

engage and connect themselves with a deeper understanding of 

community building today. 

It was the aim of this Michaelmas conference to examine 

aspects of community building from an anthroposophical orientation 

and in relation to the work of Camphill and its underlying 

spiritual impulses, formulated to a large extent by Karl König, 

and place these in the context of the spirit of our age. This small 

volume makes available the lectures held during the conference 

which address specific aspects of community building, focus on 

Dr König as a pioneer of the Camphill community and its attempt 

to create community in settings all over the world, and turn to 

some of the spiritual streams that work directly into community 

life, both per se and in specific regard to Camphill. Further, we 

include two plays that were performed during the conference, And 


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C O M M u N i T i e S f O R T O M O R R O w 

from the Night, concerning Kaspar Hauser by Carlo Pietzner, and 

the Michaelmas Play written by Dr König. The latter points to central 

aspects of the development of a new and growing individual 

relationship to the mystery wisdom hitherto exclusively held in 

the temples while the former play depicts the rediscovery and confirmation 

of life tasks and moral orientation of a group of younger 

colleagues against the background of one of the most remarkable 

human destinies in Europe in the last two hundred years. 

The human being consolidates and expresses identity through 

individual initiative and work. The initiatives and activity that we 

unfold not only form a script intimately connected to our individual 

biography and destiny, but do so in a context that invariably 

will include and affect other people, either directly or indirectly. 

Unfolding such activity in conscious relationship with others draws 

us into a community nexus that activates human and spiritual forces 

as a help and source of strength and affirmation. It requires both 

insight and recognition of several spiritual operating principles so to 

speak, that reflect hidden but powerful and challenging laws. 

Indeed, recognition of these principles and spiritual attributes 

deepens and vitalizes the difficult but increasingly necessary inner 

dimension of building community. Rudolf Steiner has offered 

diverse, profound and lasting insights into this subtle but core aspect 

of social life. Camphill, with over seventy years attempting to create 

a living community alchemy drawn from different aspects contained 

within anthroposophy and combined with a clear and compelling 

social mission, offers important complementary experiences to any 

serious discussion of community building in the light of Michael. 

This volume is an expression of both empirical research and 

work in progress, and in this sense is a modest contribution to 

the community building initiatives of so many individuals and 

groups worldwide actively seeking to weave meaningful individual 

striving into the larger fabric of social life. 

Cornelius Pietzner 

Dornach, 2010 


The Meeting of 

Traditional and New Impulses 

in Community 

Virginia Sease 

We may be aware of the situation that all development begins 

from a point, and then will spread out into manifoldness. We 

think even of the very first moment in the development of a 

human being in the mother’s organism which also develops from 

a point. When we look back into previous ages, from time immemorial, 

the principle of the point was the principle in which 

people lived. The point was the commonality, the sameness, the 

experience of the cohesiveness of community such as the family, 

the nation, the race, the folk and the language into which 

the individual was born. This gave security to people in ancient 

times. The inner soul stability depended on this cohesiveness of 

commonality. 

This is also an incredible force in humanity today. We know 

that when we encounter a person who is radically different from 

ourselves that we have to make a transfer from our soul-level of 

understanding which would be adequate for somebody similar 

to ourselves, to an engagement of our I-nature. And this transfer 

from a soul response to the possibility of an ego or an I response 


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belongs very much to the entire human situation of today as 

we are living under the aegis of the great time spirit, Michael. 

Nevertheless, the shackles of the Gabrielic Age still cling to us 

especially in regard to community. There is, however, a specific 

law connected with this transfer from one guiding great spiritual 

being over into the next period of development for humanity. 

When we think that the leadership of an archangel continues 

usually for about three to four hundred years, we must also 

reckon with the fact that the previous age projects into the next 

age and exerts an influence. The Gabrielic age extended from 

1510 to 1879, according to Rudolf Steiner, but it still exerted an 

influence for about a hundred years until approximately 1979. 

During this time, in the civilized world, we see the development 

of science and also significant geographic discoveries. But simultaneously 

in a very inner sphere, the beginning of the development 

of an internal organ within the brain commenced, which 

with its development eventually will allow us to understand and 

to see the riddles and the mysteries connected with karma. That 

is something which is in the future, but its germinal moment 

began in the Gabrielic age. Then we will understand the great 

differences between human beings. 

When we reflect further about the situation in which we 

are today from the point of view of community, then we realize, 

thanks to Rudolf Steiner, that also Michael changed in his 

configuration regarding his task. At the time of the Mystery of 

Golgotha, Michael became fully the countenance of the Christbeing. 

Thus the sun — the Christ-being — who shines on 

everyone can also stream through Michael. So today we have 

a situation of cosmopolitanism, or pictorially speaking the sun 

shining forth from Michael and from the Christ-being throughout 

all of humanity regardless of what people may think they 

know or believe. This proves to be an increased possibility for 

human awareness. 

We notice, however, that this cosmopolitan quality of the 

Michael Age manifests, first of all, in a rather distorted, dis- 


V i R G i N i A S e A S e – T R A d i T i O N A L A N d N e w i M P u L S e S 

figured appearance. That often happens with qualities which 

will become significant in the future; they appear initially in a 

distorted manner. So surely today, we have cosmopolitanism, 

but it is more related to the necessities of different peoples and 

nations who still feel themselves bound together in their national 

configuration, in their religious adherence, and so on, but seek 

broader contact with the world in regard to the natural resources 

of the earth, such as oil, grains and so forth. People feel very protective 

of all that belongs to the physical side of life. This represents 

the carry-over still from the past, and yet already, although 

it is not yet a free deed, more and more people realize and have 

expressed the fact that humanity has qualities which belong to 

every human being. The ideal of one earth for all people lives significantly 

stronger than it did even a half a century ago. I mention 

this because sometimes we feel rather discouraged perhaps that 

we may not be making progress in this Michaelic age; however, 

the seeds of progress are there, and the question will be whether 

they will be able to develop into fruition within the next decade 

or even the next century. That possibility will depend very much 

on whether free deeds can be accomplished not just from groups 

of people but first of all from each individual. This will be the 

starting point, that is the single point, and it is just as necessary 

in society that this single point provides the starting-off point as 

it is with the development of the human being within the body 

of the mother. A single point which can expand rests on the same 

law as does a single human being who enters into responsibility 

for community and for cosmopolitanism. 

It will depend on a purposeful initiative of each human being 

which will be ignited and will be enhanced through human 

awareness. Community is the basic manner of being able to realize 

such a goal. I will call this the awakening out of purposeful 

directed initiative to the separate unique individual and the will 

to unite the individual uniqueness of one human being with 

another in a community of life not fettered by the ties of the 

Gabriel Age and transcending the distortions of the present time. 


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In the meeting of traditional and new impulses in any sphere 

— not only in community building — there exist great polarities 

in regard to expression: radical annihilation of the old (revolution) 

and transformation (metamorphosis). The strange aspect 

of revolution is that it can be in some cases very productive. But, 

if we do look at revolutions from the twentieth century within 

great national, racial or religious contexts, and we have many 

examples, big and small, the remarkable thing is that often in 

just one generation or so the old ways, the old limitations, the 

old prejudices begin to creep back into the successors in the following 

generation. We see this especially in the return of certain 

forms of totalitarianism. 

It is different with transformation, which is a longer but safer 

path because the beginning step for transformation is to recognize 

the necessity to link on, to connect with what was formed 

positively before, and then from that point to proceed forward. 

One could think perhaps that is not so interesting or exciting, but 

all of us know that a coat which is totally worn-out, threadbare 

and has many holes in it is much better on a cold day than no 

coat at all. So the connecting-on to the old can be helpful as long 

as one is inwardly prepared to discard what is obsolete and what 

has already fulfilled its purpose. 

The supreme example of willingness and ability at the right 

moment to discard that which had fulfilled its purpose meets us 

when we have before our souls the mighty reality of the Christbeing 

on the cross. He prayed to the Father that he would be able 

to go through the last moments before discarding his very holy 

vessel in which he had lived, so that at the right time his spirit 

would be able to transcend, would be able to resurrect, signifying 

the victory over his cosmic and earthly destiny. This may serve 

as the ultimate principle of transformation: recognizing the right 

moment and thereby fulfilling the great purpose of individuality 

and humanity as well as cosmic progression. 

In regard to community today, to our possibility of a cohesiveness 

with our fellow human beings, there are special words 


V i R G i N i A S e A S e – T R A d i T i O N A L A N d N e w i M P u L S e S 

which Rudolf Steiner spoke, and many of you know these words. 

I feel that they could be for us during these next days, something 

which we could carry in our souls. We have people here from 

various walks of life, from many different professions. Most 

came completely independently, but other people are here only 

because very good and caring friends brought them here, wanted 

them to be part of this important meeting. 

So we may think of the words which Rudolf Steiner brought 

which will conclude this short presentation. Rudolf Steiner tells 

us how an underlying new impulse will enliven our experience 

of community with other human beings today. 

[Christ] said: ‘Inasmuch as ye have done it unto one of 

the least of these my brethren ye have done it unto me.’ 

The Christ will not stop revealing himself to human 

beings to the end of earthly time. And this is what he 

is saying today to those people willing to hear him: In 

whatever the least of your brethren thinks, you must 

recognize that I am thinking in him, and that I am feeling 

with both of you when you bring the other’s thoughts 

into relation with your own, and take a social interest in 

what is taking place in the other person’s soul. Whatever 

you find when you discover the opinion or world 

outlook of one of the least of your brethren, you are 

seeking me. 

This is how the Christ is speaking to our life of 

thought now, for since the beginning of the the twentieth 

century he has been revealing himself to human beings 

in a new way. 1 

This conference may afford us the possibility to live into these 

words of the Christ-being for our time. 


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Community Building as 

Practice Through the ‘I’ 

Penelope Roberts-Baring 

Why do we celebrate Michaelmas with the theme of community 

building? Why do the hearts of so many who call themselves 

anthroposophists resound to the ideal of community? We have 

heard from Rudolf Steiner that we have been united in a supersensible 

school around Michael, with Michael as our teacher. 

With this in mind we can be full of joy and expectation when we 

first encounter other anthroposophists, feeling that we should 

‘know them,’ that they are our karmic group. But how do we 

make this connection real on the earthly plane? There are blocks. 

Language is a block. Age differences can be a block in some cases. 

There is also the simple fact that we are attracted to some people 

with whom we engage and embark on life-projects whilst others 

go in different directions with other groups. We are faced with 

the fact that in the Anthroposophical Society, although Michael 

inspires us all and in that sense we belong together, there are difficulties 

in experiencing community. On the one hand we have a 

lingering memory of community with Michael; on the other we 

can be frustrated, finding it very hard to achieve. 

Before birth we were in a spiritual condition interpenetrated 

with other beings. We experienced union with others. Hence 


P e N e L O P e R O B e R T S - B A R i N G – C O M M u N i T Y B u i L d i N G 

youth comes to earth expecting community. Youth carries a 

certain hope, certain innocence with it. It is only with experience 

and time that another kind of understanding emerges and 

we realize that this ideal of community, this effort at community 

is actually a path. Ultimately this path can be terrifying. Even 

when standing face to face with one other human being we may 

experience a kind of inner dying: a fear that they may really see 

us, a shame that we won’t be good enough or even anger when 

they oppose us. It is not easy to meet ‘from I to I’ in freedom and 

with equanimity. We can be confronted with everything that is 

not yet pure in us. 

Many who have tried to work with others in a Society branch 

meeting, a teachers’ college or a community like Camphill have 

met this struggle. It can be summarized very simply: Community 

depends on learning to love the other. It is a matter of the heart. 

To achieve community truly, the heart has to open to the other 

and to do this purely the heart must break open. The heart has 

to struggle. The heart has to meet its shadow. The heart has to 

acknowledge its egoism. Then this heart becomes an offering. 

This is community building as practice through the i. What is the ‘I’? 

In India the holiest sound is Om (Aum). What does this mean? 

These ancient sounds, Aum or Om mean: the I that has been, that 

now is and that is to come, in other words the eternally becoming 

I. The I or ego is not yet fully there. It is becoming. This has 

to do with community. 

Standing in the Great Hall of the Goetheanum or sitting in 

a particular seat, we can experience being at a crossing point 

between heaven and earth. More than that, we are a meeting 

point between past and future, between elemental spirits and the 

hierarchies, between Ahriman and Lucifer, between life before 

and birth and life after death, the temple of man and the goddess 

Natura. All of this is inscribed in the pillars, on the ceiling, in 

the coloured windows. Standing in the Great Hall we are within 

our universal humanity, made visible around us. We can become 

aware of all the deeds and activities of beings, which have offered 


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themselves for our human evolution. We are the outcome of all 

these offerings and sacrifices throughout cosmic history. Within 

this building we are surrounded with this. Each of us in our single 

humanity fits within it, now and always. But we are not alone. 

There are others standing in front and behind, to the left and to 

the right. What about them? 

In our present time we have what Rudolf Steiner called the 

baby within us: our I, our ich. It is our youngest part, as yet 

only beginning to establish itself within us. Because of that very 

young condition this I is sometimes not so wise. Sometimes it 

becomes insecure and confused and tries to create security by 

pulling things to it. These can be as mundane as chocolate or as 

compelling as another person or a job. This is all true and correct 

because we do feel related to those things. They lead us to our 

unfolding destiny. They pull us forward into activities in life and 

inscribe us into the earth. 

However, when we move forward into our destiny, the 

trouble begins. It is very hard to forge one’s destiny without 

doing harm to others, consciously or mostly unconsciously. It 

is impossible to avoid. Even if we try we can fall into the trap of 

taking oneself too seriously, under the illusion that we can be 

perfect. 

Peter Roth, a founder of Camphill and a priest of the Christian 

Community, once spoke about sacrifice. He said that the most 

important deed in relation to Michael was to make an offering 

of one’s destiny. One could learn to step aside from one’s destiny, 

take hold of it in such a way as to make it a tool for what is 

needed in the world. If my temperament is a burden to others, 

then it is my responsibility to transform it. If I run into problems 

with somebody and think I am in the right and they are wrong, 

the important thing is not who is right and who is wrong. The 

important thing is: where can I place myself to balance that situation? 

What do I need to change in myself? What can I offer to a 

situation to move it further for the greater good? One can learn 

to think: my life is a gift, not for me but for the world around 



me, for the needs of the earth. I am the administrator of this life 

and can direct it away from myself towards others. This idea of 

Peter Roth is very wise, but not very easy. It is an ideal that can 

become a practice. 

This is the practice of the I, of the ego. In Rudolf Steiner’s 

original sketches for the prototype of the Goetheanum he drew 

a series of pillars with inscriptions on them having to do with 

the evolution of humanity. The central pillar had on it the single 

word: ich, ‘I.’ This is the present. The following pillar had 

inscribed on it two words: Vom ich, ‘from the I.’ This is the next 

step. In our time we can only prepare for this future step of 

moving beyond self-centred consciousness towards selflessness, 

going from the I to the non-I, the other. We can do it by saying 

‘yes’ to what the world brings. The world educates our infant I 

through its needs and demands, through what destiny brings. 

Every time we open ourselves to what comes, to whoever comes 

before us, we are ‘in the practice.’ This is a Michael practice. 

Someone stands before you disagreeing, making you uncomfortable, 

challenging your equanimity. They do so because they 

belong to you, to your spiritual education. This person is your 

teacher in this moment. If we are awake, we will learn. Our I will 

recognize itself in this person. In such ways, slowly, very slowly 

the world becomes I and the ‘I’ can expand and become bigger 

and bigger. The ‘I’ can become world. That difficult person is 

not my enemy. He or she is my dearest companion on my path. 

This is what lies behind community. 

Community is hard. Community is a matter of the heart. 

Community can break our heart, must break our heart because 

when our heart is broken we can begin to step away from our 

single, separate point into world wholeness. 

We can take up this practice at any time. We see two people: 

one person, the other person and in between a space. In Japan 

there are meditation gardens. In fact they are not gardens, but 

spaces, often of raked sand between carefully placed rocks. 

A monk may sit for days at a time meditating until the space 


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between, the non-rock space, becomes fill with reality. The same 

thing can happen when we see two or three people in relationship. 

It could be a mother with a baby or a teacher with a pupil. 

It could be two or more colleagues together, or Rembrandt’s 

painting of the father forgiving his son. If you look upon them 

in a contemplative way, they can become an imagination. They 

can achieve a certain archetypal imaginative reality. 

If we continue and maybe carry it afterwards it can grow further. 

We become sensitive to the fact that in that space between 

there was beingness or presence. There was a fulfilling from 

the spiritual side, which completes the picture we have seen. 

When this happens, if we open our inner hearing something can 

sound into us, something of the truth of that encounter which is 

purified, cleansed of whatever may have been a problem on the 

earthly plane. Through this lifting to the level of inspiration we 

begin to understand what could be learned from the moment. 

During sleep we are together, unburdened by the separateness of 

bodies. In awakening, after taking the encounter into the night 

we may experience something of a resolve in our will, an intuition 

informed by inner revelation. We know what we can do. 

We know how to work with that person or group, or what we 

could offer to them. Or perhaps we are moved to say a prayer. 

Something happens on the level of the moral free will as a result 

of an inner spiritual digestion process. Thus we can start to build 

a bridge to overcome the problems, the struggles and the heartpains 

that we have to experience with our fellow human beings. 

If we do not have this heart-pain in our efforts to build community, 

it is possible that we are not in the right place. The 

school of life is too easy if there are no struggles, if there is no 

one to teach us how to grow and become more than we are. 

There is the story of an abbot who had to make a long journey 

away from his monastery. He chose as his companion the most 

troublesome, cantankerous, difficult member of that monastery 

to go along with him on his pilgrimage. When another monk 

asked him about his choice, the abbot replied: he is my practice. I 



need him. If we were to see our enemy in this way, imagine how 

that enemy would be lifted up and redeemed. 

In the practice of community one of the main things we have 

to do is to overcome ourselves. As anthroposophists or pupils of 

Christian Rosenkreutz we have been given a particular possibility 

through the Rose Cross meditation whereby we can slowly 

learn to change our soul constitution and allow all those things 

which are selfish and egoistic to die and become the ground, the 

growing place for the roses of the soul. This is our redemption 

towards the future. 

Rudolf Steiner gave another practice at the Christmas 

Foundation meeting of 1923. The Anthroposophical Society was 

refounded as a vehicle whereby the individually striving human 

being could grow towards community. The Christmas meeting 

took place one year after the original Goetheanum, with all that 

has been described as physical imprint of the cosmic evolution 

of man, had been taken up in flames. Rudolf Steiner was able to 

bring back the same essence, this condensation of humanity in 

the form of the Foundation Stone Meditation. Rudolf Steiner 

said that this meditation was planted as a seed into the human 

hearts of those present. 

I believe that Rudolf Steiner had full confidence that, if his 

colleagues (and that includes us now) were able to allow this 

living content to become their own inner substance, then they 

would be able to discover themselves consciously within that 

mighty body of cosmic humanity which the building had portrayed. 

And in time they would be able to take that substance 

over the threshold into the spiritual world and let it become the 

future-bearing seed of true human community. 

Rudolf Steiner had another, personal practice. At certain times 

of the day his voice could be heard from within the woodwork 

shop loudly speaking the words of the Lord’s Prayer. ‘Thy kingdom 

come ...’ that is the kingdom we remember when we are 

young, where we lived in harmony with the beings of the spiritual 

world. This is the prayer for our humanity, still not achieved, 


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seeking its way into us and onto earth. ‘Thy will be done ...’ this 

is the will which allows itself to be the tool for divine intentions. 

The essence of community is sacrifice. It is not the kind of 

sacrifice where we become a victim. It is the sacrifice where with 

all our will and all our confidence, with the whole spiritual world 

at our back, we say to the spirit, ‘thy will be done; make me a tool 

of thy will.’ Rudolf Steiner must have suffered. He knew that 

this was the purpose of the earth: that we learn to love, but only 

through the narrow gate of freedom. Therefore he prayed again 

and again, ‘Forgive us our trespasses.’ 

A child wants to be good. As adults we also want to be good 

for the most part. We usually identify ourselves with the hero of 

any novel we read. We have an inner ideal, but ever and again we 

fall short. Ideals can make us intolerant. We hurt others, and then 

get hurt in return. How can this be turned around? In a Society 

like ours where goodness is an ideal intention, the only hope is 

that we learn to forgive, that we learn to have compassion for the 

one who hurts us, who hurts the earth, who hurts society. The 

only way forward is to forgive. 

The Foundation Stone Meditation also ends with a prayer: 

That good may become 

What from our hearts we would found 

And from our heads direct 

With single purpose. 

It takes a huge amount of will to dismantle our lower I, to 

stop taking ourselves so seriously, to laugh at ourselves, to find 

ways to think with others. Together we can help each other to 

do the work, to try to forgive, to expand the ground of our care. 

Together we can continue to expect that community is possible. 

It is a practice that begins at every moment. 




Adam 25 

Anders, Günther 67 

Anthroposophical Society 55f, 59 

Bath Kol 31f 

Beuys, Joseph 134 

Bhagavad Gita 37f 

Biafra 68f 

Bible Evening 60f 

Buddha, Gautama 33 

Camphill 56f, 59, 64 

Carson, Rachel 69 

Chymical Wedding 134 

community 17, 21 

cosmopolitanism 12 

Elijah 31 

empathy 84 

ethers 26f 

exile, experience of 70f, 73 

Gabriel, Gabrielic age 12f 

George, St 84 

Goetheanum 17, 19, 21 

Guardian, the 85 

Hahn, Herbert 86 

Hauser, Kaspar 49, 56, 87, 89–91 

Heydebrand, Caroline von 86 

ich 19 

Jesus of Nazareth 30–35 

—, baptism 29, 32 

—, twelve-year-old in Temple 28 

—, two genealogies of 24 

Kertész, Imre 70 

Index 

König, Karl 51–64, 66–68, 70f, 76, 

87, 90, 129–32 

Krishna 38f 

life processes, seven 30 

Lindenberg, Christof-Andreas 132 

Lord’s Prayer 21 

—, macrocosmic 32, 35–37 

Luther, Martin 93 

Michael, Archangel 12, 16, 44, 79, 

83–85, 87f 

Mystery Drama 40 

Nathan soul 25–28, 30, 33, 35f, 38, 

42–50, 61 

Nicodemus 61 

Paul (apostle) 38–40, 61 

Pietzner, Carlo 87–91 

Rauter, Ferdinand 132 

Rosicrucianism 134 

Roth, Peter 18f 

senses, twelve 29f 

Steiner, Rudolf 21f, 59 

Theodora (in Mystery Plays) 40f 

Tree of Knowledge 25 

Tree of Life 25–27 

Wassermann, Jakob 89, 91 

Wegman, Ita 51f, 89 

Weihs, Anke 59, 71 

Zarathustra 24, 28, 33, 50 



Karl König’s collected works are being published in English 

by Floris Books, Edinburgh and in German by Verlag Freies 

Geistesleben, Stuttgart. They are issued by the Karl König 

Archive, Aberdeen in co-operation with the Ita Wegman Institute 

for Basic Research into Anthroposophy, Arlesheim. They seek to 

encompass the entire, wide-ranging literary estate of Karl König, 

including his books, essays, manuscripts, lectures, diaries, notebooks, 

his extensive correspondence and his artistic works. The 

publications will fall into twelve subjects. 

The aim is to open up König’s work in a systematic way and 

make it accessible. This work is supported by many people in 

different countries. 

Overview of Karl König Archive subjects 

Medicine and study of the human being 

Curative education and social therapy 

Psychology and education 

Agriculture and science 

Social questions 

The Camphill movement 

Christianity and the festivals 

Anthroposophy 

Spiritual development 

History and biographies 

Artistic and literary works 

Karl König’s biography 

Karl König Archive 

Camphill House 

Milltimber 

Aberdeen AB13 0AN 

United Kingdom 

www.karl-koenig-archive.net 

aberdeen@karl-koenig-archive.net 

Ita Wegman Institute for Basic 

Research into Anthroposophy 

Pfeffingerweg 1a 

4144 Arlesheim 

Switzerland 

www.wegmaninstitut.ch 

koenigarchiv@wegmaninstitut.ch

Karl König 1962 in New York - Floris Books

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