Cultic Studies Review, Vol. 2, No. 2, 2003, Page 150
made, we find in it four elements: solids, liquids, gases, warmth—elements rediscovered in
the small microcosmic words human voices utter‖ (Spock, 1980, pp. 36-37). With
correspondences to the Zodiac, with words and letters of power, lines of force, numerology,
symbols, sigils, breath work, gestures, tones, colors, and copper wands, Steiner promised to
connect man to the macrocosm via Eurythmy, enabling him to experience it in a cosmic
way.
It is the arms which essentially lead man into this freedom, and which are the
supreme instruments to reveal the life of the soul. From the horizontal, which
they alone can properly express, they can reach upward into the sphere of
lightness, and downward into the sphere of weight…Thus they relate man to
the universe. (Raffe et al., 1974, p. 13).
And as Steiner points out, ―The limbs are the part of the human body which more than any
other part passes over into the life of the next incarnation. They are the part which points to
the future, to what comes after death‖ (Steiner, 1970, p. 70). In her book entitled
Eurythmy, Marjorie Spock noted the twelve basic consonants and their correspondences to
the zodiac as follows: ―Leo, T or D Cancer, F Gemini, H Taurus, R Aries, V Pisces, N
Aquarius, M Capricorn, L Sagitarius, G Scorpio, S Libra, K Virgo, B or P‖ (Spock, 1980,
p. 78).
The Eurythmy Association of North America‘s Commemorative Issue Newsletter makes
some clear statements about how eurythmy fits into Waldorf life:
Eurythmy can contribute greatly to the spiritual life of Waldorf schools. Of all
the arts, eurythmy is an anthroposophical art and has the greatest potential
for transformation. Eurythmy is also a social art and has the ability to enliven
and harmonize the life forces. It is helpful to set aside time for eurythmy
before meetings of teachers, parents, and the board, for instance. Faculty and
children can do eurythmy at school assemblies. Public courses might be
offered during main lesson time or evenings. The experience of festival
offerings can be deepened with the inclusion of eurythmy works....
(Friedman, 1998/99, first draft of guidelines…retrieved March 3, 2003 from
www.eana.org/SUMMER%201999.pdf p. 7, last paragraph).
In the back of this 45-page newsletter is something called A Review of a Study: The
Influence of Eurythmy on the Life Span of Eurythmists. The author of this review, Thomas
Poplawski, states that a Chicago psychologist named Earl Ogletree, a longtime admirer of
eurythmy, was interested in how the practice of eurythmy would affect the lives of those
who practice it. Ogletree said ―since eurythmy enhances and facilitates the flow of healing
forces, one could extrapolate that professional eurythmists would be healthier, relatively
free of diseases and in better physical and mental health than non-eurythmists‖ (Poplawski,
a review of a study, retrieved from www.eana.org/SUMMER%201999.pdf p. 38).
He apparently studied 211 Anthroposophists—106 of whom were eurythmists. His findings?
Non-eurythmists lived to an average of 80.58 years and eurythmists lived an average of
73.92 years. Poplawski notes that ―not only do eurythmists not live much longer than the
average…in fact they seem to live significantly shorter lives!‖ (Poplawski, a review of a
study, retrieved from www.eana.org/SUMMER%201999.pdf p. 38). He quotes Roy Wilkinson
who proposes that ―the healing effect of practicing eurythmy brings out something in the
eurythmists which could manifest in a possible worst form‖ adding, ―There is also the
question whether curative eurythmists donate some of their own strength which they do not
recuperate in sufficient measure‖ (Poplawski, a review of a study, retrieved from
www.eana.org/SUMMER%201999.pdf p. 38). Other Anthroposophic experts offer their
theories about why eurythmists have a shorter lifespan, including the idea that eurythmy
can cause ―disarray‖ in eurythmists‘ ―forces.‖ Retired Waldorf teacher Hans Valentien says
made, we find in it four elements: solids, liquids, gases, warmth—elements rediscovered in
the small microcosmic words human voices utter‖ (Spock, 1980, pp. 36-37). With
correspondences to the Zodiac, with words and letters of power, lines of force, numerology,
symbols, sigils, breath work, gestures, tones, colors, and copper wands, Steiner promised to
connect man to the macrocosm via Eurythmy, enabling him to experience it in a cosmic
way.
It is the arms which essentially lead man into this freedom, and which are the
supreme instruments to reveal the life of the soul. From the horizontal, which
they alone can properly express, they can reach upward into the sphere of
lightness, and downward into the sphere of weight…Thus they relate man to
the universe. (Raffe et al., 1974, p. 13).
And as Steiner points out, ―The limbs are the part of the human body which more than any
other part passes over into the life of the next incarnation. They are the part which points to
the future, to what comes after death‖ (Steiner, 1970, p. 70). In her book entitled
Eurythmy, Marjorie Spock noted the twelve basic consonants and their correspondences to
the zodiac as follows: ―Leo, T or D Cancer, F Gemini, H Taurus, R Aries, V Pisces, N
Aquarius, M Capricorn, L Sagitarius, G Scorpio, S Libra, K Virgo, B or P‖ (Spock, 1980,
p. 78).
The Eurythmy Association of North America‘s Commemorative Issue Newsletter makes
some clear statements about how eurythmy fits into Waldorf life:
Eurythmy can contribute greatly to the spiritual life of Waldorf schools. Of all
the arts, eurythmy is an anthroposophical art and has the greatest potential
for transformation. Eurythmy is also a social art and has the ability to enliven
and harmonize the life forces. It is helpful to set aside time for eurythmy
before meetings of teachers, parents, and the board, for instance. Faculty and
children can do eurythmy at school assemblies. Public courses might be
offered during main lesson time or evenings. The experience of festival
offerings can be deepened with the inclusion of eurythmy works....
(Friedman, 1998/99, first draft of guidelines…retrieved March 3, 2003 from
www.eana.org/SUMMER%201999.pdf p. 7, last paragraph).
In the back of this 45-page newsletter is something called A Review of a Study: The
Influence of Eurythmy on the Life Span of Eurythmists. The author of this review, Thomas
Poplawski, states that a Chicago psychologist named Earl Ogletree, a longtime admirer of
eurythmy, was interested in how the practice of eurythmy would affect the lives of those
who practice it. Ogletree said ―since eurythmy enhances and facilitates the flow of healing
forces, one could extrapolate that professional eurythmists would be healthier, relatively
free of diseases and in better physical and mental health than non-eurythmists‖ (Poplawski,
a review of a study, retrieved from www.eana.org/SUMMER%201999.pdf p. 38).
He apparently studied 211 Anthroposophists—106 of whom were eurythmists. His findings?
Non-eurythmists lived to an average of 80.58 years and eurythmists lived an average of
73.92 years. Poplawski notes that ―not only do eurythmists not live much longer than the
average…in fact they seem to live significantly shorter lives!‖ (Poplawski, a review of a
study, retrieved from www.eana.org/SUMMER%201999.pdf p. 38). He quotes Roy Wilkinson
who proposes that ―the healing effect of practicing eurythmy brings out something in the
eurythmists which could manifest in a possible worst form‖ adding, ―There is also the
question whether curative eurythmists donate some of their own strength which they do not
recuperate in sufficient measure‖ (Poplawski, a review of a study, retrieved from
www.eana.org/SUMMER%201999.pdf p. 38). Other Anthroposophic experts offer their
theories about why eurythmists have a shorter lifespan, including the idea that eurythmy
can cause ―disarray‖ in eurythmists‘ ―forces.‖ Retired Waldorf teacher Hans Valentien says
