Gotthard Killian is an Anthroposophist, a professional musician and the author of Die Monochordschule des Pythagoras - Kathleen Schlesinger. He lives in Melbourne, Australia.

1.) Martha, you have come forward with a rather unusual statement on the "web" with the article "Rudolf Steiner Returns," about your spiritual meetings with the Entelechia of Rudolf Steiner. What was the response of the public? Would you like to describe the general response of the public in the possibly difficult reception of this article?

The actual statement in the brief article on the internet, Rudolf Steiner Returns, came about at the suggestion of a friend, Robert S. Mason, and I agreed that it was necessary in addition to the book Intuitive Meetings and the trilogy Southwest Journey. Mr. Mason's response - initially skeptical, but open, questioning and with frank examination of my earlier work - is similar to the responses of others who have communicated or corresponded with me on this subject. Thus far the response has been polite, and I can often sense a certain underlying excitement in the communications, as though there had been a desire to read something like this for a long time. However, not from administrative centers. To date there has been no "official" response, that is, from paid or representative members of the Anthroposophical Society. Some brief, very superficial exchanges from this direction lead me to believe the article, book and drama will be met with silence, or will go without satisfactory response. The article refers to prior lives of RS in India and Asia. Asia refers to the northern regions of India, including Tibet and the Himalayas.

2.) Have you come across other people's experiences that are similar or otherwise comparable to your spiritual meetings with the eternal being or the individuality of RS?

I know that each Anthroposophist develops a special relationship to RS and that many have sensed his nearness. Most are understandably reluctant to speak of their relationship with him. I know of no one who has had comparable experiences, and in fact, RS conveyed to me that while others have certain degrees of communication with him - for he helps and inspires many with their work - our relationship is unusually deep. It was spiritually and physically prepared for long in advance. For my part, free will has been a critical element, but the relationship is also karmic, or strongly characterized by necessity on both of our sides. Intuitive Meetings describes in simple words the beginning of this relationship in 1972, my first complete recognition of RS in December of 1981, and the progressively greater understanding and awareness that have followed through the years, with special blossoming in the year 2005. For a certain period of time the conscious meetings subsided. However in July 2005 he reappeared in full power, we became "re-acquainted" and he "asked" that our relationship and our work be made known to others, for the proper time had arrived. (The many and varied ways he actually communicates is described in the book and dramas noted above.) I was 62 years old in 2005, mature in other words. While I have great reverence for this being or individuality, and am frequently in awe of him and his abilities, he prefers to be regarded as a friend, in an informal sense, and is even often humorous. He does not care to be regarded or described as "exalted," even though such regard is justified.

3.) Do you personally think that people gave you credit in what you have described as meeting with the eternal being of RS, and what is the importance for the future for you and for others?

It probably is too soon to determine how people will respond to my intuitive meetings with the eternal being of RS, which, as explained above, were initiated by RS over a long period of time with my complete agreement and gradually awakening understanding. There has been very little recognition of my literary or drama work and, to my knowledge, none of these dramas with their extensive verse have ever been worked with (produced or directed or presented even in part) independently of my own initiatives, on the Anthroposophical stage, or in the speech or Eurythmy arts. How such contributions could go overlooked for so long has always been something of a mystery to me, but it could have something to do with the "Rudolf Steiner Returns" work. In other words, this "announcement" has a considerable, largely overlooked literary history supporting it, as though in preparation. Also, RS indicated that the lack of recognition of this work was necessary for the publication of the book, Intuitive Meetings - for all of the Rudolf Steiner Returns work. From The Principle of Spiritual Economy, lack is purification. For my own future, that is, for the spiritual future and in future lives, these meetings, these experiences, are extremely important. The spiritual aspects of the work - that are not personal - will be continued in the future; the work has barely begun. It is a work in the etheric body, in the etheric world, that is bringing about important changes in the physical body. For others RS clearly signals that he is near, that he has returned. But others must believe this; find him in the new etheric world of the Second Coming. Then he can help many, for he is a wellspring of Christ's Love. However, he cannot respond to everyone. Some may seek him for the wrong reasons, be ill-prepared or experience potentially negative effects. This is why he encourages "triads," because if he chooses not to respond to one, he may respond to that one as part of a group of three, as the inspiring fourth. He himself is a member of a triad, and insofar as I understand, one of the three is presently incarnate. In regard to important incarnations of lofty beings, that is not for me to know or reveal; that would not be my place at all. Only time can really answer the question as to what will emerge from the "Rudolf Steiner Returns" communications. I find it calming to remind myself that this is God's work, this is what God wants. Therefore, all in God's own time.

4.) Martha, as an experienced though not well-known writer and playwright, can you say what impact Anthroposophy had on you from your first beginnings as an artistic writer?

Anthroposophia appears as a child in one of my first one-act plays, now titled The Fountain. She appears as an 11-year-old child named Grace, and the child encounters scientific materialism in the character of a demented nuclear physicist named Emmenberger. This play was written in 1968 and was titled Emmenberger, though it was re-written and re-titled in 1987. I had never heard of Anthroposophy in 1968, at the age of 25. After I began an intensive study of Rudolf Steiner's books and lectures, around 1975, I struggled not to allow this powerful teaching to be inappropriately or overly influential in my work. The first anthroposophical book that did influence a drama was The Spear of Destiny, a rather sensational book, and the drama was titled Eclipse. Later I was very dissatisfied with this drama and totally re-wrote it. Now it bears no resemblance whatsoever to The Spear of Destiny. In regard to the statement above, "lack is purification," the following elaborates: During the years 1979 to 1981, the time of the dramas of Three Plays: Eclipse, The Journey, The Herbalist, my work was inclining towards sensationalism, which began to seem to me imperative for recognition, partly through the influence of critics, friends and peers in drama. Destiny, or the spiritual events of December 1981, prevented the work from moving in this direction. After the events of December 1981, the first drama that was written, in 1983, was The Grotto, a play about Francis of Assisi. If anyone cares to examine these literary works objectively, there is an extreme difference in style and purpose between The Grotto and the full-length dramas of Three Plays. Between the years 1990 and 1999, in addition to many new works, every single play, with the exception of The Journey, was re-written. A few very early plays that I rejected altogether were replaced with other plays, other ideas, one for one, so that no effort from my youth was lost. The guardian angel asked me to do this, as a kind of condition for receiving new inspirations, new works. The drama The Appointment, Young Michael Faraday was one of the replacements for a rejected early play. This may seem strange to many, but I have avoided careful study of RS's mystery dramas so as not to be too influenced by them. Anthroposophy should find its way fully into the deepest part of one's being; should come to life naturally within the heart and soul, then the true dramatist will write his or her own mystery drama. This will in no way contradict RS's dramas and teachings, it will complement them. Now, next to no dramatists are "Great Initiates," but I believe we ought to loosen up a bit and encourage "esoteric and mystery drama" as a new genre, preferably within the anthroposophical movement. I have good reason to believe that this would please Anthroposophia.

5.) In regard to your previous explanations, can you please describe how individuals or groups can meet the being of Rudolf Steiner, whom they often mistake for the historic Rudolf Steiner? - the Rudolf Steiner who left humanity and his work behind when he died, having fulfilled his aims for himself, though not understood by most of his friends, so that his work remains unfinished in the world. I don't mean that the being of Rudolf Steiner after his lifetime was no longer interested in the further achievements of other people, but he would have foreseen quite different aims. How can individuals or groups meet the being of RS as he is now?

The group of three or the "triad," as noted above, has found its way into my dramatic work numerous times as a powerful inspiration, and I recently came across a Steiner quote: "Everything is in threes." He was speaking of one of his mystery dramas. So the importance of the triad as a manageable group for meeting RS as he is now has been communicated to me. In the Spiritual World number is extremely important and we understand that spiritual beings do not have the options or freedom that we take for granted in earthly life. So it's my belief that he is most open to three with one a possibility. Naturally I can't rule out the possibility of a larger group, but here the consideration is communication with an individuality, not with an angelic group soul. With a goal towards meeting the being of RS, three friends should meditate together at least once a week, and then alone at different available times throughout the week. There should be deep questions about the subject; the subject should present itself as a deep and difficult problem, a mystery. The following week the friends should meet and compare and discuss the results of their meditations. If the desire for communication with RS continues in earnest, sincerely, honestly, with love and reverence, with recognition and understanding that he is a servant and a fount of Christ, then he may make himself known as an inspiring fourth member of the group, or as the source of inspiration for an individual. How will he do this? In one it may be through thought, in another through feeling life, in another through movement or will. The etheric body, the life body, may perhaps be touched in some way through feeling. This is how he touches. If there is not love for RS, I doubt there will be success in meeting him. And if visualized in appearance as he was, this will not be incorrect, because a Great Initiate on this level retains qualities as permanent from lifetime to lifetime. But there will also be something distinctly different about him. What is different about him may be interpretive; each individual may perceive different qualities in this being in accordance with his karma with RS, and also RS's karma with him or her. RS may appear as a "spirit guide," or through the angelic spirit guide or guardian angel, wearing a dark suit as he wore in life. This "dark suit" indicates that he works down into material existence, he slips "into the skin of the dragon," where we all live in our shadowy earthly existence. This is really one of his special tasks and capacities, to slip down into our shadowy reality. And it will be blissful if he is met, because near him, within him and radiating upon him, is Christ whom he serves. "Not I, but Christ in me." Bliss from the sense of being touched is also an indicator that a meeting has really occurred. This experience relates to one of the Seven Secrets of Life: Bliss in God. Although I believe that RS is perfectly conscious and aware of how matters have gone with the Anthroposophical Society and movement, how matters have gone differently than he might have expected or hoped, I am also of the belief that he does not suffer pain or sorrow on this account, because he dwells in the New Heavenly Jerusalem of the Second Coming or Parousia.

6.) What is it in the future that we should look for - in the next 30 or 40 years - working as members of the movement, out of the impulses of Anthroposophia, as participants in the Michael School? How might the being of Anthroposophia, inseparable from the being of RS and his lifetime, live amongst human beings in her further development?

Anthroposophia lives as an inspiring force, like a threefold Muse, in awakened thought, feeling and will in those souls of the Michael School, and perhaps many souls who do not seem to be of the Michael School (such as M. Scott Peck, an Episcopalian). I hoped to convey above how she appeared as the character of Grace in an early drama, written about six years before I had even heard of Anthroposophy. She must work in heavenly and earthly spheres both together with RS and separate from him, and he the same with Anthroposophia. They both must be multi-faceted beings, she perhaps ever-changing in appearance and intent, he more constant in appearance and intent. How we would love to know what Michael has planned for the next 30 or 40 years, for the next century of his reign as time spirit!... [Note: The answer to this question evolved over the following two years. See the home page and The Writing of the Heart: On the Path of Imagination, Inspiration and Intuition. - MK]

Michael is clearly the inspiring force behind the work of Walter Russell (1871-1963), whose personality, achievements and teachings are absolutely critical for the future American tasks in the development of "free energy" or the Promethean new technology that is to be wrested from the forces of decadence. Objective study of the life and work of Walter Russell leads one to the belief that the failure of the American Anthroposophists to achieve or contribute anything significant in this all-critical area, by way of preparation for the future, was foreseen by Michael. Walter Russell's work, which he brought forth from his soul and spirit with perfect moral freedom, is absolutely in harmony with Anthroposophy. Many authors came down into incarnation apparently for the purpose of promulgating "sacred geometry," for example, John F. Michell, who wrote The New View Over Atlantis. These are surely the Platonists RS had predicted would emerge later in the 20th century. They were to be inspired by the Anthroposophists in the spiritual world, but they are not all Anthroposophists; some will have nothing to do with the Anthroposophical Society and will not consider a serious study of Rudolf Steiner's lifework. This is a terrible loss for them - and surely for many others as well - that could be caused in part by the failures of the Society and movement. Looking back at the first 30 or 40 years of the 20th century we might expect the 21st century to be far worse for those who reject spirituality and Christ-consciousness and there has been a deepening, a proliferation of evil as though more than a match for any measure of increased consciousness in the spheres of Christ-filled light. I can only offer opinions on these questions. We will all probably be very surprised by what actually will emerge as new impulses from Michael. A friend told me that a group of Freemasons in Los Angeles were studying and teaching Anthroposophy. He considered that Anthroposophy might actually be able to live and grow in influence, protected as though inside the outer "dead skin" of Freemasonry. What if Freemasonry all over the world became re-enlivened by Anthroposophy? It might become a tremendous force for good. Also, an entirely new, totally unexpected Michaelic impulse or movement could arise independently of Anthroposophy, although completely in harmony with it; Anthroposophia could inspire this, but known by another name. I also believe Anthroposophy will grow and become better and better known, as will the name of Rudolf Steiner, and the growth will likely be in spite of the Society, not because of it. Will the Society too become a dead outer skin for a totally new movement from within? Events in contemporary times are happening at a very fast pace. The Society may pass through a fate similar to the Catholic Church but at a rate one-hundred times faster than occurred with the Church in history; perhaps as fast as one human lifetime.

7.) Can you characterize what the actual being who was Rudolf Steiner intends in regard to the Philosophy of Freedom?

Exactly the same as he intended when he wrote the book in 1894; exactly the same as when he wrote the Preface to the 1918 edition 25 years later. From that Preface: "Open-minded consideration simply of the two questions I have indicated and which are fundamental for every kind of knowledge, leads to the view that man lives in the midst of a genuine spiritual world." And the two questions are: 1.) Can we find a view of the essential nature of man that will give us a foundation for everything that comes to meet us? 2.) How are free will and destiny reconciled or understood? I recently read of Rudolf Steiner's reply to the question: how long will the Philosophy of Freedom last? How long will it be needed or relevant? He replied that it would be relevant until the end of the Michael Age. But apart from this answer, how would I know what he now intends for the book? Only from years of experience, in reflection, that to bow to an authority, such as a Vorstand or a church, at the loss of inner moral freedom, the loss of that "still, small voice within" (to quote Wellesley Tudor Pole, who quotes Elijah) is to risk losing connection with the spiritual world, and any loving assistance from RS.

8.) How were you able to inquire about this question?

Not directly, such as "Please tell me what you now intend for the Philosophy of Freedom," because he will only smile in reply. There is a humorous exchange that has been passing between us for years. "Tell me" is what I ask him. Not a chance!... But when I sense his presence and want to feel his warm, radiant smile deeply, "Tell me" always brings the desired results. Even when a question is posed seriously, there is little chance for an intellectual answer, but perhaps a response will come from deep within the feeling life, or from within the will. As well, an answer may come as an idea or as a thought several days later. However, he has, when present, communicated using one word or a few words and in sentences that most often present themselves as puzzles to be solved. It should be clear by now that I do not know him as a spiritual teacher in the sense of an entity who will impart cosmic teachings to myself to "give to the world." Two persons who read Intuitive Meetings seemed disappointed, I suppose because they had not discovered another Dion Fortune. I believe, however, that RS is a teacher in the spiritual world who may have his own "university," and also that he may work with the facilitation of communications between the living and the dead. This was part of the work of his lifetime; it may still be so, but now from the side of the dead. A question I've worked with for a long time that relates to the Philosophy of Freedom is in regard to free will and destiny, and this becomes answered in an exchange of dialogue between the characters of Joanna and Brunnen (Rudolf Steiner) in the second drama of the trilogy, Southwest Journey, titled "The Descent." Joanna dwells in physical life and has free will, but Brunnen dwells in the heavenly world, in heaven on earth, and does not have free will. So their "regions," as RS would say, differ, yet they are working together. As the two are exiting the stage after one scene, Joanna stops Brunnen and asks him a question that she has been pondering over for some time: "Brunnen... When you ask me about my free will... How could I refuse you when I feel your Light and your Love so powerfully? How could I ever refuse you?" He answers: "So long as you are alive on earth you have to make choices. Even our Lord had to make choices during His lifetime. When you feel Heaven's Light and Love, wherein we dwell, you are blessed, for then it is easier to make your decision. (After a pause) Savor your freedom, for there is no free will in Heaven." The book, Philosophy of Freedom, is probably easier to understand for many in older years, like myself, who can look back reflectively and recognize certain choices that were made in true freedom, with perhaps painful outer results and misunderstandings; who can realize that certain answers came through the enlivening of interest in a thought to the extent that the thought was able to live outside of one's self and be viewed as a picture.

9.) What do the answers to the questions above mean for Anthroposophical individuals and institutions?

The being of RS is not able to help institutions or large organized groups that draw strength and inspiration predominantly from the past; from what "Dr. Steiner" said or advised. These institutions may have an anthroposophical angel as a group soul. RS is not connected with the Society or movement now in any official or authoritative capacity. He is not a leader of the world Society, and strict adherence to authority and tradition would probably result in denial of access to him, although adherence to authority would seem to be karmically determined. He might work with an individual who is unselfishly or possibly even vocationally involved with the Society, but will only help that individual with his or her personal struggles and sufferings, with the deepest inner questions of destiny and the relationship with the Being of Christ. In accordance with the "law of spiritual economy" he cannot answer questions now that were answered in his lifetime. Nothing can flow from him as inspiration that is not met with long, painful questing on this side of the threshold; met with work out of complete moral freedom, a striving to bring something new to what was laid down for Anthroposophy through his sufferings and sacrifices, and through the sufferings and deeds of many of his followers and students now in the spiritual world. In an earlier correspondence with yourself, I detailed what would be part of the mission of the Society and movement today: "The official Society does have the duty to preserve the past - this is not meant disparagingly - translating; supporting all endeavors to make Steiner's complete literary legacy available; protecting Steiner's name and anthroposophical institutions in the world; offering a visible and material world center; developing and presenting Steiner's exemplary work in the arts that have now become "traditional," such as eurythmy, the mystery dramas, the painting schools, speech art, etc."

10.) In regard to statements in the "Rudolf Steiner Returns" article: "In the life of Rudolf Steiner, it might be said that the Archetype "sent down" only such rays as were in keeping with the mission of the Western [meaning Western civilization] series of incarnations. In addition, RS has had Eastern lives, in India and Asia. How else could he have united Christianity with teachings of karma and reincarnation? The Eastern lives bear strongly on the work that is now being done in America."

GK's questions:
a.) How can it be that one would not find knowledge of karma and reincarnation in the Mystery of Golgotha? Can you give me insights as to how you experience this?

a.) You and I and RS can find knowledge of karma and reincarnation in the Mystery of Golgotha (and the Mystery Schools taught karma and reincarnation), but most Christians today do not believe in karma and reincarnation and do not recognize these fundamental truths in the Gospels or in the Mystery of Golgotha - and the Resurrection - not even in nature's resurrection every springtime. The Gospels tend neither to affirm or deny reincarnation. The emphasis is placed on the importance of the development of individuality, the personality, the "I am" for outer life. Steiner combined the two teachings at the correct time in history, when deeper answers were needed by humanity, and he achieved this within Europe, within the heart of Western civilization, through spiritual science. His work unites the profoundest teachings of the East and the West.

b.) Anything else you think might be helpful in regard to the union of East and West in Steiner's work? Can you clarify how the Eastern lives would bear strongly on the work that is now being done in America? Do you mean that there is a clear tendency in the American people towards the eastern sources of esoteric life, such as the karmic Chinese background of the American people?"

b.) How could anyone doubt that the teacher who literally changed and updated the Eightfold Path of Gautama Buddha could not have had intimate connection with the Buddha in prior lives? The teacher who revealed to us that Francis of Assisi is now united with Buddha on Mars? How could anyone believe that this teacher is not a Bodhisattva? From where does the Bodhisattva originate? From the East - from India, where the Buddha lived. But the Eastern qualities of RS remained veiled, and his connection with Maitreya Buddha remains even more heavily veiled. After all, his became the critical task of removing spiritual science, Anthroposophy, from the eastern influences of Theosophy, from the wrongful teaching that Christ Jesus was only another Master, from the denial of the unique earthly and cosmic significance of Golgotha and the Resurrection. From The Principle of Spiritual Economy: "Is life suffering, as Buddha taught? Not since the event of Golgotha. Birth is the gate through which one must pass to find the Savior, who has wrapped Himself in the earthly materials...." He then continues to change this Eightfold Path totally. All that was necessary for me personally was to get one glimpse, many years ago, of a photo showing Steiner's design of a lectern in the form of the human larynx, to recognize in him qualities of the future Maitreya Buddha. More importantly, this is my belief based on years of spiritual perception of RS that would not have been possible without his active presence. The future Maitreya Buddha is a great Archetype in the spiritual world who has never fully incarnated but retains active spiritual qualities above, even while in incarnation or incorporation. Therefore this Archetype could manifest separately from its incarnation. Beings in the spiritual world are united and they work closely together; they are not separated as is humanity on earth. Therefore, it is entirely possible that the archetypal Maitreya Buddha could be active in two or more places, or individuals, at the same time. Complete understanding of the future Maitreya Buddha has not descended into the realm of man's corrupted knowledge; it is still protected in the heavenly realms. We would not be able to comprehend a vision of Maitreya Buddha in the last incarnation, after the attainment of Buddhahood, if we perceived it. The human experience, the human being 3000 years into the future, will be totally different from our experiences today.

While researching Dante's Paradiso I discovered that Dante does reveal RS (whom he knows as Thomas Aquinas, and whom he perceives in spirit between death and re-birth) as a Bodhisattva. In the Sun Sphere he refers to Saint Thomas and the other eleven spirits who form a crown around Beatrice and himself, Dante. The spirits appear to Dante to be very small flame-like forms, that form a circle above the heads of Beatrice and Dante.

Beyond all this, RS revealed himself to me initially - with the help of the spirit guide or guardian angel - with Eastern or Indian qualities, although not predominantly. This is described in Intuitive Meetings. He has revealed to me over time that our relationship and the work that we are doing (again, as clearly described in Southwest Journey) is related to "...how to spiritualize this problem of man's natural urges and impulses. This is the normal task of the fifth post-Atlantean epoch." - Inner Impulses of Evolution, The Problem of Natural Urges and Impulses, The Problem of Death. He states in this lecture that this work will occur in America in the near future, and all but says that he will be involved with it. He reveals to me gradually that the reason we are able to do this work is karmic and is related to a previous life that we shared in India. He actually tests my faith and trust through the article. Visualize the magenta gem, the ruby, the "Star of India," with six white rays emanating from it or as reflection of light. The ruby is the gem that signifies the organ of Intuition. It is the special gem of John, in the constellation Aquarius, in the equatorial region of the southern hemisphere.

Now he reveals himself in Southwest Journey as a spiritual being called "Luminous Hummingbird - the ruby-throated hummingbird." Yes, dear Anthroposophists, if your great teacher revealed himself to you as he is now, in spirit, what would you see? Something like a tiny ruby-throated hummingbird. Luminous refers to qualities of both Sun and Moon. Vitzliputzli or Huitzilopochtli is a Nahuatl word that means "hummingbird in the south." And I strongly suspect that the sound of the word suggests a tiny hummingbird in movement. RS indicates that his mission in America is also related to the work of the spiritual being in history that he referred to as Vitzliputzli.

Yes, many Americans were Asians in prior lives and now tend toward eastern ways. Just visit most American New Age centers. Many also assume the eastern pose for meditation, sitting on folded legs, that RS advised against. Americans could be especially vulnerable in this posture to dark spiritual forces rising up from sub-earthly realms, the natural geologic propensity of America. Ahriman, with the help of Lucifer, wants the instinctive life of humanity for himself. But everything that Vitzliputzli represents is intended to prevent this from happening.

In addition, many Americans were obviously Romans in prior lives, especially many souls drawn to New York City. America is extremely complex.

Yes, I can see this complexity of civilisations, as it happens in many similar ways in Europe and Oceania as well. As the english-speaking world is strongly representing the whole world economically, I wonder how the various countries are connecting themselves with the leadership questions in the modern world. How multi-colored are the civilisations today all over the world, how many streams of migrants are there everywhere. And yet, the ‘little’ consciousness of the single individualities, how can it be, that we individuals can possibly give a stronger, more severe impact into the daily affairs of people. What is the best working form of associate co-operative working in this social circumstances, where we find ourselves today?

Single individualities, or a few persons working together, may be able to accomplish more than we could ever imagine, because thoughts are realities in the spiritual world. In fact, this is the theme of the John Keely drama, Amplitude of Force. (John Keely, 1827-1898) Keely's patent attorney, Charles Collier, tells him that he nearly became ill while standing outside of a courthouse in a crowd that was hostile to Keely. Later Keely, using his own unique terminology, remarks about this in a monologue: "(Hatred issuing from a hostile crowd can be augmented)...The amplitude of force is precisely proportionate to the number of units vibrating at that particular pitch. But a far smaller degree of sympathy, of love, can counter this force, and Charles is full of goodwill for earnest seekers of the truth, of which there must have been one or two in that crowd. Thereby was he protected from more serious effects...." The drama reveals later that there was indeed a very sympathetic individual in that crowd.

Wellesley Tudor Pole (1884-1968) accomplished protective miracles for Britain during the German invasion of World War II with the establishment of "The Silent Minute," that was observed every evening by the British people at nine o' clock, after the stroke of the giant clock, Big Ben. Wellesley Tudor Pole's singular and miraculous work for his beloved English Isle is detailed in the dramas of A Twentieth Century Trilogy.

In regard to co-operative work in social circumstances: tolerance. RS was clear in pointing out that our capacity for tolerance will determine much of our fate in the Sun Sphere after death. The Threefold Social Order cannot be imposed from without, intellectually, any more than democracy can be imposed on certain countries. Rather, as the spheres - such as the rights sphere - begin naturally to emerge and reveal themselves through individuals working together, they should be recognized and nurtured.

In social situations we must always find the balance between what the community or others rightfully require of us and what we eternally seek for our own utmost freedom in our development. We cannot survive without the community, nor thrive without our freedom. This is my favorite Ralph Waldo Emerson quote: "For what avail the plough and sail, or land or life, if freedom fail?"