Rethinking Philanthropy
Ways, Means and Methods
Important as they are, gifting and philanthropy can't rightly be coerced ; they must be done on the basis of insight. The work of corporate and private foundations is at least in part a manifestation of this, with the philanthropy of billionaire Ted Turner, and at his encouragement, that of fellow billionaires Bill Gates and Warren Buffett, as recent examples. But as in other realms of life, there are also risks and pitfalls, and the potential for corruption, as I'll touch on below. And in a world of seven billion people, philanthropy remains very weak and sporadic. What forms and methods, and what guiding insights are needed, for it to reach its potential ?
Donor and Recipient
Any philanthropic transaction has two parties – a donor and a recipient. To "grow" philanthropy to the scale needed will take sustained, intelligent attention to both sides of this equation. It will also take much greater awareness throughout society of the truly urgent need for philanthropy.
Rudolf Steiner suggested to those in spiritual-cultural life, that they could hope to find the financial backing they needed when :
- They organized themselves into corporations.
- They could competently and effectively manage not just their spiritual cultural work, but their own finances, administration and outreach work.
- The organization could find the “right way of working” with one another. This would include both relationships and processes within the group ; an atmosphere of respect, communication and cooperation ; vigilance concerning the quality of the service offered ; and freedom, in the sense described above for the needs of spiritual cultural life. Secrecy, lies, the exercise of power, on the other hand, can be the death of such organizations.
- “The right person is in the right position”. That is, when for each post and task in the organization, the truly right and most appropriate person is found. This fits with Steiner’s indication that in spiritual-cultural life, leadership should be on the basis of ability : that among fellow practitioners in an area of work, the leader should be whomever has the best expertise at that work. Likewise with all positions in such an organization.
Spiritual-cultural institutions can fall short of this in various ways : when positions are filled on the basis of power or internal politics ; as a reward or punishment ; because someone "has always done it", or because “no one else wants to do it". Particularly toxic, also, may be the importing of experts from economic life to “set the institution in order” - most often by reducing personnel, salaries or services. Quality is immediately sacrificed, and so begins a downward spiral.
Health in the areas noted must naturally be a priority in a spiritual cultural venture - and also for donors, a first priority in deciding who they help. Also implicit is the question whether the organization does something truly needed and relevant in society ; and of course, that it does
no social harm.
Donor organizations may never fairly attach strings, nor tamper with the freedom of those to whom they give ; but they do need to find suitable recipients, and know to whom and what they donate. Recipient organizations, for their part, need to present themselves to donors – ethically and factually, to be sure, but also in a skillful and appealing way. As these tasks require quite special skills, both donor and recipient organizations do well to have specialized teams for this - again with care that "the right person is in the right position".
Changing Our Thinking
Anyone who fundraises knows donors may give willingly for buildings and equipment – but less so for ongoing work. It's seems fair to assume recipients will manage their money well enough to handle “operating expenses” on their own - but as noted in the previous article, these organizations do not necessarily meet their needs on the basis of fees for service.
As a result, spiritual-cultural life tends to live precariously. If fees are high, private individuals may not be able to afford them. If governments pay for work or services, they tend to seek the low bid for any work proposed, and to cut costs on existing projects - factors that do not favor the needs of practitioners. As a result, government support for research, grants and scholarships tend to be narrow in focus, and where economic life underwrites any of these, its guiding motive tends to be profit - it wants what it wants from spiritual-cultural life, when it wants it, at the price it wants it, and little more.
Spiritual-cultural work is almost always undervalued - again, because its benefits are seen only in part. A child learns to read - a patient is treated and can return to work. These are of course good things - but their full effects appear only with time.
Spiritual-cultural work is in this way like a seed, that may later produce a hundred seeds ; or an apple, whose seeds may one day yield a thousands apples. Our mistake is to think of them only as food we eat today - as commodities ; and to expect to have them cheap. This lapse of thinking is almost universal.
How can we help prepare the earth for this seed - support the young growing plant ? Help must come at least in part from a vigorous, transformed philanthropy. The impulse and enthusiasm for this arise when we see in full what spiritual-cultural life gives contributes, and this can hardly be emphasized enough :
- When directed towards individual human beings, it unlocks their full human potential.
- When directed towards the materials and substances of the earth, it produces inventions and innovations that improve our quality of life
- Its contributions tend to radiate and to multiply. A single gifted individual may unlock, encourage, redeem the potential of many more. A single invention or innovation may benefit the entire world.
Philanthropy can look further than buildings and equipment, to what happens in the building, what is done with the equipment ; it can ask earnestly : who are the people who do the work, and what are their real needs ?
Growing a Healthy Future
In economic life, the success of a business is said to depend on " location, location, location." Advertising – skilled external presentation of products and services – is also crucial, as it extends “location” to the minds and imagination of customers - even those much farther away. In spiritual-cultural life, outreach and fundraising play similar roles. Organizations that do spiritual-cultural work must see to these things if they hope to survive - with again the caveat, “the right person in the right position.”
For donors, to find appropriate recipients to help is a reconnaissance task, similar to marketing research. Instead of seeking markets and customers to sell to, they here seek the right party to give to. Suitable candidate groups, as seen above, will combine :
- A needed and relevant service to society.
- Capable, competent practitioners (“right person in the right position”).
- An ethical and harmonious group process (“right way of working”).
- An outward directed orientation : that is, a desire to share its concepts, expand services, reach a wider audience.
- Clearly defined goals/plans to be funded, and the competence to handle funds responsibly.
Over time, donors will evolve a fine eye and ear for appropriate candidates. How loyal is the organization’s client group ? How real the results or effects of the service rendered ? An example might be a college professor to whom students flock, on the word of mouth recommendation of other students. Such phenomena are quite honest testimonials, “pictures worth a thousand words”. At the other extreme was a conversation Rudolf Steiner once had with a lower grades child in a Waldorf School. When asked his experience of his eurythmy class, the child replied that when the teacher taught, "it turns the spit sour in your mouth.” Suffice it to say, the eurythmy teacher was taken to task !
Again, donors must not expect to have control over, nor derive financial benefit from the help they provide. And for donors too, "the right person" will be needed for reconnaissance.
CATEGORIES of Philanthropic Need
For continuity and stability's sake, it helps to consider not just present projects and work, but more long term, even permanent categories of need. To focus interest and attention on such categories, endowments can be established for them. Recipients can best identify these categories ; while donors, for their part, will want to validate and confirm the need, and the capacity of recipients to responsibly do the work intended. When developed effectively, donor-recipient cooperation can become remarkably efficient.
“Service recipient” endowments. Practitioners in spiritual-cultural life often face the dilemma that for one reason or another, the client (e.g. a doctor’s patient) can't pay for their services. This may be known from the start, or happen when service is already underway. Financially and socially awkward as this may be for service providers, the effects of this on clients are be still worse.
Society’s interest in helping is most often seen only in dollar terms. We tire of the poor or weak, and see them as a burden. Conventional thinking tends to harden to an attitude “who cannot pay, must do without”, and assume the disadvantaged "brought it on themselves.'
It's quite true that life offers no guarantees ; that our errors and omissions have consequences ; that we're each responsible for our own actions and life. It's also true that adversity can be transformative, an awakening and motivating force that, mysteriously, calls forth the best in us. But the number of un- or under-educated children, sick persons inadequately treated, persons poor with almost no chance of betterment, is immense in our world today
The lost potential and contribution of one such person, the effects on the person him or herself, are easy to overlook ; but the loss of tens of millions of such persons, of hundreds of millions, the effect of this on our world, cannot be so easily ignored. Not least when, unguided or placed under enough stress, creative energies go awry, and turn towards violence and crime
It’s thus in society’s vital interest to nurture and protect human capacities, to be sure these assets aren't lost. This outlook is fruitful wherever it appears. It underlies the recovery model of mental health care. It also manifests wonderfully in the Camphill movement for persons with developmental disabilities, and the sheltered workshop movement in Europe (see example)
Such initiatives contribute to the health of all humanity, and this may extend even to their dollar cost. A professor of special education, a leader in her field, once had an interesting comment in this regard. She asked our class what they thought, in the long run, would be the least expensive way to care for children with special needs. After some awkward moments of silence, she answered her own question :
“The best possible care at the earliest possible moment”.
This is a notion to take to heart, as it's relevant for all areas of spiritual-cultural life. To support or recover the individual human being, that person’s potential, is not just noble or desirable in an abstract sense : it's "cost effective" too.
Practitioner training endowments (grants, scholarships). Those who work in spiritual-cultural life must be trained in their work – sometimes a long, expensive process. In recent years tuitions for education have increased steeply, while except in certain "desirable" categories, government grants and scholarships have declined. Loans for students have in the meantime been aggressively, even unscrupulously marketed, with the result that students begin their careers buried in debt. The alternatives are that students either delay education, or work as much as full time while they study.
It makes more sense for students to begin their studies when they’re ready ; give full attention to their studies ; and afterwards contribute to society with the least possible encumbrance. The same is true for practitioners already in the field, in their continuing education needs.
For donors, it might seem a leap of faith to support students who may be young, untried as to character and work habits, and possibly not even suited for the chosen field of work. Aptitude testing, however, volunteer experiences, mentoring and internships in the chosen field can go far to address such concerns.
“Your name here” organizational endowments. In suggesting that those in spiritual-cultural life organize themselves into “corporations”, Rudolf Steiner recommended they take full responsibility for their own practical administration. This makes sense, as administrative decisions then proceed from the closest possible awareness of that work, of its real nature and needs. Not every practical task need be done by a practitioner of that particular spiritual-cultural work - by a teacher, doctor, research scientist, etc ; there is only a need for oversight and direction. Examples of this kind of work (which are also areas of expertise, and require competence) include :
- Office and clerical tasks
- Bookkeeping and finance
- Practical matters like maintenance and repairs
Work more related to the core tasks of the corporation - public outreach, program development, the hiring of teachers, doctors or nurses, researchers etc - require experience and expertise specific to that kind of spiritual-cultural work. Fundraising is a special case. It requires a specific vocation for fundraising, and a gift for communication ; yet it may fail if simply handed over to an "outside expert". To succeed, fundraising needs the authentic voice and close familiarity of someone who knows, and is actually doing the kind of work involved.
The clerical and support activities noted may be critical for the organization to function ; but the related costs - wages, salaries, supplies – present a problem, as no “fees for service” can be charged for them. But these expenses must be covered. How to accomplish this ?
As noted previously, donors may balk at supporting the operating expenses of an organization ; but this may in fact be needed, at least at times, and to some extent. Donors must of course prudently evaluate any request brought to them ; they must be able to justify what they do. But in this case justification is not to be found in "the bottom line", but in the larger social organism - in the contributions of spiritual cultural life to the whole of society.
In economic life as we’ve seen, wealth arises when skilled attention is applied to the materials of the earth - to how they're obtained, processed and worked with. The various steps by which “materials” become “products” enhance their value ; our ingenious machines and distribution systems permit mass production, and multiply these units of value. This chain of activities enables economic life to generate wealth.
Spiritual-cultural life multiplies benefit as well - only in in a different way, supplying what economic life cannot : knowledge, science, innovation, and the healthy, well prepared individuals of whom economic life has constant need. That economic life can contribute from its surplus what spiritual-cultural life lacks, and so chronically needs - namely, capital – is not just desirable, but fully possible.
These observations are important, as they build a bridge of thinking concerning spiritual-cultural life, between its pressing need for support, and the means for their fulfillment. Gifting of this kind is not only justified but a harmony : socially good, true - and even beautiful.
Personal Philanthropy
The ideas discussed can apply, once worked out practically, to the gifting activity of businesses and corporations, even the largest of these ; but this does not rule out personal philanthropy. One only hopes this can be done with the maximum creativity. Needed is an attentive, even artistic eye for the value of what those around us give, who work in the spiritual-cultural life ; and at the same time for their needs. This can result in a gift or pledge of money, but also in one of recognition : in a personal word of appreciation, in active referrals, in informing others of a service in a positive way. Whatever form it takes, at best this will be steadfast and dependable.
An Idea That Becomes an Ideal
Rudolf Steiner once stated that every idea which does not become an ideal in us, kills a force in our souls ; but that every idea which becomes an ideal, creates forces of life. What is an ideal ?
An ideal is an idea of which we feel, “This must become real - this must be established in the real world.” It's something we don’t just understand and feel, but follow through on with sustained action. Thus when the threefold social idea and a transformed philanthropy based in it, become ideals for us, they can infuse health not just into the life of society, but into ourselves as well - into our whole being.
Article by : Jeff Smith RN (Retired)
Next : Living Waters Resources : Rudolf Steiner's Threefold Social Idea
Ways, Means and Methods
Important as they are, gifting and philanthropy can't rightly be coerced ; they must be done on the basis of insight. The work of corporate and private foundations is at least in part a manifestation of this, with the philanthropy of billionaire Ted Turner, and at his encouragement, that of fellow billionaires Bill Gates and Warren Buffett, as recent examples. But as in other realms of life, there are also risks and pitfalls, and the potential for corruption, as I'll touch on below. And in a world of seven billion people, philanthropy remains very weak and sporadic. What forms and methods, and what guiding insights are needed, for it to reach its potential ?
Donor and Recipient
Any philanthropic transaction has two parties – a donor and a recipient. To "grow" philanthropy to the scale needed will take sustained, intelligent attention to both sides of this equation. It will also take much greater awareness throughout society of the truly urgent need for philanthropy.
Rudolf Steiner suggested to those in spiritual-cultural life, that they could hope to find the financial backing they needed when :
- They organized themselves into corporations.
- They could competently and effectively manage not just their spiritual cultural work, but their own finances, administration and outreach work.
- The organization could find the “right way of working” with one another. This would include both relationships and processes within the group ; an atmosphere of respect, communication and cooperation ; vigilance concerning the quality of the service offered ; and freedom, in the sense described above for the needs of spiritual cultural life. Secrecy, lies, the exercise of power, on the other hand, can be the death of such organizations.
- “The right person is in the right position”. That is, when for each post and task in the organization, the truly right and most appropriate person is found. This fits with Steiner’s indication that in spiritual-cultural life, leadership should be on the basis of ability : that among fellow practitioners in an area of work, the leader should be whomever has the best expertise at that work. Likewise with all positions in such an organization.
Spiritual-cultural institutions can fall short of this in various ways : when positions are filled on the basis of power or internal politics ; as a reward or punishment ; because someone "has always done it", or because “no one else wants to do it". Particularly toxic, also, may be the importing of experts from economic life to “set the institution in order” - most often by reducing personnel, salaries or services. Quality is immediately sacrificed, and so begins a downward spiral.
Health in the areas noted must naturally be a priority in a spiritual cultural venture - and also for donors, a first priority in deciding who they help. Also implicit is the question whether the organization does something truly needed and relevant in society ; and of course, that it does
no social harm.
Donor organizations may never fairly attach strings, nor tamper with the freedom of those to whom they give ; but they do need to find suitable recipients, and know to whom and what they donate. Recipient organizations, for their part, need to present themselves to donors – ethically and factually, to be sure, but also in a skillful and appealing way. As these tasks require quite special skills, both donor and recipient organizations do well to have specialized teams for this - again with care that "the right person is in the right position".
Changing Our Thinking
Anyone who fundraises knows donors may give willingly for buildings and equipment – but less so for ongoing work. It's seems fair to assume recipients will manage their money well enough to handle “operating expenses” on their own - but as noted in the previous article, these organizations do not necessarily meet their needs on the basis of fees for service.
As a result, spiritual-cultural life tends to live precariously. If fees are high, private individuals may not be able to afford them. If governments pay for work or services, they tend to seek the low bid for any work proposed, and to cut costs on existing projects - factors that do not favor the needs of practitioners. As a result, government support for research, grants and scholarships tend to be narrow in focus, and where economic life underwrites any of these, its guiding motive tends to be profit - it wants what it wants from spiritual-cultural life, when it wants it, at the price it wants it, and little more.
Spiritual-cultural work is almost always undervalued - again, because its benefits are seen only in part. A child learns to read - a patient is treated and can return to work. These are of course good things - but their full effects appear only with time.
Spiritual-cultural work is in this way like a seed, that may later produce a hundred seeds ; or an apple, whose seeds may one day yield a thousands apples. Our mistake is to think of them only as food we eat today - as commodities ; and to expect to have them cheap. This lapse of thinking is almost universal.
How can we help prepare the earth for this seed - support the young growing plant ? Help must come at least in part from a vigorous, transformed philanthropy. The impulse and enthusiasm for this arise when we see in full what spiritual-cultural life gives contributes, and this can hardly be emphasized enough :
- When directed towards individual human beings, it unlocks their full human potential.
- When directed towards the materials and substances of the earth, it produces inventions and innovations that improve our quality of life
- Its contributions tend to radiate and to multiply. A single gifted individual may unlock, encourage, redeem the potential of many more. A single invention or innovation may benefit the entire world.
Philanthropy can look further than buildings and equipment, to what happens in the building, what is done with the equipment ; it can ask earnestly : who are the people who do the work, and what are their real needs ?
Growing a Healthy Future
In economic life, the success of a business is said to depend on " location, location, location." Advertising – skilled external presentation of products and services – is also crucial, as it extends “location” to the minds and imagination of customers - even those much farther away. In spiritual-cultural life, outreach and fundraising play similar roles. Organizations that do spiritual-cultural work must see to these things if they hope to survive - with again the caveat, “the right person in the right position.”
For donors, to find appropriate recipients to help is a reconnaissance task, similar to marketing research. Instead of seeking markets and customers to sell to, they here seek the right party to give to. Suitable candidate groups, as seen above, will combine :
- A needed and relevant service to society.
- Capable, competent practitioners (“right person in the right position”).
- An ethical and harmonious group process (“right way of working”).
- An outward directed orientation : that is, a desire to share its concepts, expand services, reach a wider audience.
- Clearly defined goals/plans to be funded, and the competence to handle funds responsibly.
Over time, donors will evolve a fine eye and ear for appropriate candidates. How loyal is the organization’s client group ? How real the results or effects of the service rendered ? An example might be a college professor to whom students flock, on the word of mouth recommendation of other students. Such phenomena are quite honest testimonials, “pictures worth a thousand words”. At the other extreme was a conversation Rudolf Steiner once had with a lower grades child in a Waldorf School. When asked his experience of his eurythmy class, the child replied that when the teacher taught, "it turns the spit sour in your mouth.” Suffice it to say, the eurythmy teacher was taken to task !
Again, donors must not expect to have control over, nor derive financial benefit from the help they provide. And for donors too, "the right person" will be needed for reconnaissance.
CATEGORIES of Philanthropic Need
For continuity and stability's sake, it helps to consider not just present projects and work, but more long term, even permanent categories of need. To focus interest and attention on such categories, endowments can be established for them. Recipients can best identify these categories ; while donors, for their part, will want to validate and confirm the need, and the capacity of recipients to responsibly do the work intended. When developed effectively, donor-recipient cooperation can become remarkably efficient.
“Service recipient” endowments. Practitioners in spiritual-cultural life often face the dilemma that for one reason or another, the client (e.g. a doctor’s patient) can't pay for their services. This may be known from the start, or happen when service is already underway. Financially and socially awkward as this may be for service providers, the effects of this on clients are be still worse.
Society’s interest in helping is most often seen only in dollar terms. We tire of the poor or weak, and see them as a burden. Conventional thinking tends to harden to an attitude “who cannot pay, must do without”, and assume the disadvantaged "brought it on themselves.'
It's quite true that life offers no guarantees ; that our errors and omissions have consequences ; that we're each responsible for our own actions and life. It's also true that adversity can be transformative, an awakening and motivating force that, mysteriously, calls forth the best in us. But the number of un- or under-educated children, sick persons inadequately treated, persons poor with almost no chance of betterment, is immense in our world today
The lost potential and contribution of one such person, the effects on the person him or herself, are easy to overlook ; but the loss of tens of millions of such persons, of hundreds of millions, the effect of this on our world, cannot be so easily ignored. Not least when, unguided or placed under enough stress, creative energies go awry, and turn towards violence and crime
It’s thus in society’s vital interest to nurture and protect human capacities, to be sure these assets aren't lost. This outlook is fruitful wherever it appears. It underlies the recovery model of mental health care. It also manifests wonderfully in the Camphill movement for persons with developmental disabilities, and the sheltered workshop movement in Europe (see example)
Such initiatives contribute to the health of all humanity, and this may extend even to their dollar cost. A professor of special education, a leader in her field, once had an interesting comment in this regard. She asked our class what they thought, in the long run, would be the least expensive way to care for children with special needs. After some awkward moments of silence, she answered her own question :
“The best possible care at the earliest possible moment”.
This is a notion to take to heart, as it's relevant for all areas of spiritual-cultural life. To support or recover the individual human being, that person’s potential, is not just noble or desirable in an abstract sense : it's "cost effective" too.
Practitioner training endowments (grants, scholarships). Those who work in spiritual-cultural life must be trained in their work – sometimes a long, expensive process. In recent years tuitions for education have increased steeply, while except in certain "desirable" categories, government grants and scholarships have declined. Loans for students have in the meantime been aggressively, even unscrupulously marketed, with the result that students begin their careers buried in debt. The alternatives are that students either delay education, or work as much as full time while they study.
It makes more sense for students to begin their studies when they’re ready ; give full attention to their studies ; and afterwards contribute to society with the least possible encumbrance. The same is true for practitioners already in the field, in their continuing education needs.
For donors, it might seem a leap of faith to support students who may be young, untried as to character and work habits, and possibly not even suited for the chosen field of work. Aptitude testing, however, volunteer experiences, mentoring and internships in the chosen field can go far to address such concerns.
“Your name here” organizational endowments. In suggesting that those in spiritual-cultural life organize themselves into “corporations”, Rudolf Steiner recommended they take full responsibility for their own practical administration. This makes sense, as administrative decisions then proceed from the closest possible awareness of that work, of its real nature and needs. Not every practical task need be done by a practitioner of that particular spiritual-cultural work - by a teacher, doctor, research scientist, etc ; there is only a need for oversight and direction. Examples of this kind of work (which are also areas of expertise, and require competence) include :
- Office and clerical tasks
- Bookkeeping and finance
- Practical matters like maintenance and repairs
Work more related to the core tasks of the corporation - public outreach, program development, the hiring of teachers, doctors or nurses, researchers etc - require experience and expertise specific to that kind of spiritual-cultural work. Fundraising is a special case. It requires a specific vocation for fundraising, and a gift for communication ; yet it may fail if simply handed over to an "outside expert". To succeed, fundraising needs the authentic voice and close familiarity of someone who knows, and is actually doing the kind of work involved.
The clerical and support activities noted may be critical for the organization to function ; but the related costs - wages, salaries, supplies – present a problem, as no “fees for service” can be charged for them. But these expenses must be covered. How to accomplish this ?
As noted previously, donors may balk at supporting the operating expenses of an organization ; but this may in fact be needed, at least at times, and to some extent. Donors must of course prudently evaluate any request brought to them ; they must be able to justify what they do. But in this case justification is not to be found in "the bottom line", but in the larger social organism - in the contributions of spiritual cultural life to the whole of society.
In economic life as we’ve seen, wealth arises when skilled attention is applied to the materials of the earth - to how they're obtained, processed and worked with. The various steps by which “materials” become “products” enhance their value ; our ingenious machines and distribution systems permit mass production, and multiply these units of value. This chain of activities enables economic life to generate wealth.
Spiritual-cultural life multiplies benefit as well - only in in a different way, supplying what economic life cannot : knowledge, science, innovation, and the healthy, well prepared individuals of whom economic life has constant need. That economic life can contribute from its surplus what spiritual-cultural life lacks, and so chronically needs - namely, capital – is not just desirable, but fully possible.
These observations are important, as they build a bridge of thinking concerning spiritual-cultural life, between its pressing need for support, and the means for their fulfillment. Gifting of this kind is not only justified but a harmony : socially good, true - and even beautiful.
Personal Philanthropy
The ideas discussed can apply, once worked out practically, to the gifting activity of businesses and corporations, even the largest of these ; but this does not rule out personal philanthropy. One only hopes this can be done with the maximum creativity. Needed is an attentive, even artistic eye for the value of what those around us give, who work in the spiritual-cultural life ; and at the same time for their needs. This can result in a gift or pledge of money, but also in one of recognition : in a personal word of appreciation, in active referrals, in informing others of a service in a positive way. Whatever form it takes, at best this will be steadfast and dependable.
An Idea That Becomes an Ideal
Rudolf Steiner once stated that every idea which does not become an ideal in us, kills a force in our souls ; but that every idea which becomes an ideal, creates forces of life. What is an ideal ?
An ideal is an idea of which we feel, “This must become real - this must be established in the real world.” It's something we don’t just understand and feel, but follow through on with sustained action. Thus when the threefold social idea and a transformed philanthropy based in it, become ideals for us, they can infuse health not just into the life of society, but into ourselves as well - into our whole being.
Article by : Jeff Smith RN (Retired)
Next : Living Waters Resources : Rudolf Steiner's Threefold Social Idea
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