The Life Story of Emil Molt - From Troubled Orphan to Father of the Original Waldorf School

​THE LIFE STORY OF EMIL MOLT. From troubled orphan to Father of the Original Waldorf School. By Lucie Ménard 

08.2023 / Sophia Institute Foundation Studies Final Research Paper

ABSTRACT 
After the conclusion of World War I, Emil Molt (1876-1936), a wealthy German industrialist, decided to set up an anthroposophical school for his employees' children. This act was the foundation stone of Waldorf Education. Who was the formidable personality behind this risky enterprise? What were the roles of Anthroposophy and its leader, Rudolf Steiner, in Molt's life? The present paper delves into his life story in an anthroposophical fashion to unveil the mysterious connection between the man and the First Waldorf School. 
The project was carried out following a classic sequence of biography work:
1. Emil Molt's whole life was divided into seven-year phases and summarized.
2. A panorama chart was generated to reveal potential interconnections, rhythms, and "mirrors."
3. The data was discussed and analyzed in light of the relevant literature. Namely, the underlying theory referenced in this document sprung from R. Steiner's initial depictions of human development and its archetypal laws. 
The present article indicates that the Mother School sprouted from the fertile soil of Emil's particular trajectory over nine cycles, influenced by his environment, temperament, upbringing, relationships, career, and values. His belief in Steiner’s Threefold Social Order and his undying devotion to the School transpire today in his spiritual legacy: the worldwide Waldorf movement.

TABLE OF CONTENTS 
1. INTRODUCTION - p.2 
2. MATERIALS AND METHODS - p.3 
3. RESULTS 
a. Biographical summary in septennials i. The first 7-year cycle - p.4 
ii. The second 7-year cycle - p.4 
iii. The third 7-year cycle - p.5 
iv. The fourth 7-year cycle - p.6 
v. The fifth 7-year cycle - p.6 
vi. The sixth 7-year cycle - p.7 
vii. The seventh 7-year cycle - p.8 
viii. The eighth 7-year cycle - p.10 
ix. The ninth 7-year cycle - p.11 
b. Biographical chart - p.13 
c. Analytical discussion 
i. General commentary - p.15 
ii. Mirrors - p.16 
iii. The Moon cycle - p.17 
iv. The Jupiter cycle - p.17 
v. The Saturn cycle - p.18 
4. CONCLUSION - p.19 
5. REFERENCES AND BIBLIOGRAPHY - p.20 1

1 - INTRODUCTION 
In April 1919, Emil Molt, General Manager and part owner [5] of the Waldorf Astoria cigarette factory in Stuttgart, Germany, asked Dr. Rudolf Steiner a fateful question. An assiduous student of Anthroposophy, he wished to establish a school for his employees' children according to those principles and offered the post of pedagogical director to his spiritual mentor [4]. This individual initiative spurred a worldwide movement [5]. Today, Emil Molt is duly credited and dearly remembered by Waldorf teachers and colleagues. However, he has fallen into anonymity among the larger public. Even Waldorf parents (i.e., the parents of pupils attending a Waldorf school) actively engaged in the happenings of their institutions do not know about him. Like Mercury, E. Molt's proximity to the Sun (i.e., R. Steiner) has rendered him practically invisible. As the founder of the First School, his contribution to humanity deserves more recognition. After all, he named it after his factory [2], which became the trademark of the ensuing educational approach. 
His tale is also a refreshing example of a self-made man, whom Americans revere so much, who employed capitalism in the service of his workers and community [4], starkly contrasting with what we observe today. 
In the present paper, Emil Molt's biography was examined with an anthroposophical lens to uncover the link of destiny between him and the School, whose opening in September of 1919 he considered the crowning achievement of his life [1]. How did such a pioneering idea originate in his mind? What prepared and led a tobacco businessman to take an interest in education to the point of putting together a tuition-free school? How could such a "bubble of optimism" [5] come to the surface among the ruins of a defeated and collapsing German society?

​These questions were investigated by breaking down and sketching Emil’s life story into seven-year cycles, the “entry point” of biography work [9]. After this initial outlining, the most significant events were extracted. Mapped onto a life phases chart, they offered visible insights into the essence of the subject's journey, and repetitions or "mirroring" patterns. Lastly, a discussion was submitted concerning the potential meanings of these mirrors and other cosmic rhythms. 
This essay will determine that when it comes to the School, Saturn was the strongest planetary influence. In a European context of utter obliteration, the “coupling” of Waldorf Astoria and Social Threefolding painfully gave birth to the First Waldorf School. 

2 - MATERIALS AND METHODS 
Two main streams of resources were consulted for this work. 
First, the present paper compiles the biographical information about Emil Molt available in English today. Hardly any extensive biographies have been published in this language ([2] and its older edition [3], the 1991 “autobiography” edition being out-of-print), so resources about the birth of the Waldorf educational movement were aggregated to diversify perspectives [1][4][5]. 
Secondly, literature concerning the anthroposophical take on biography provided the research methods employed here. The protocol of questions provided by G. Burkhard in Chapters 9 and 10 of Taking Charge was followed and applied to the biographical summary [6]. This effort was augmented by a thorough study of the Seven-year life cycles chapter in L. Sturgeon-Day's Workbook [8]. They allowed the essence of the subject's life story to emerge in its archetypal and individual facets. 
The biographical chart can be found across many resources in different versions. K.-H Finke, L. Summerfield & A. Malhotra suggested a specific model for the Table that remains close to Steiner's archetype [9]. That is the one that was included in this paper, selected for its clutter-free simplicity. However, others were used during the research phase and should be credited for the information they brought to light. Notably, G. Burkhard's biography sheet [6], L. Sturgeon-Day's “cosmic bathtub” [8], and the more detailed life panorama chart Finke, Summerfield, and Malhotra developed [9] were particularly helpful. 
Finally, the analysis came about as a reflection upon the anthroposophical views of human development, life patterns, and destiny as applied to a particular human being. Knowledge derived from the materials explored as part of the Foundation Studies program at Sophia Institute and further reading [6][7][8][9] provided the necessary background resources that allowed for an informed discussion. 

3 - RESULTS 
A - BIOGRAPHICAL SUMMARY IN SEPTENNIALS. 
Sources: [2][3]. 
The first seven-year cycle: 1876 - 1883. 
Emil Hugo Molt was born on April 14th, 1876, in Schwäbisch Gmünd (east of Stuttgart), Württemberg, Germany. 
He inherited his father Conrad's frail body and poor health. Against the odds, he survived infancy. His mother, Marie, who had had difficulty conceiving, surrounded him with love. Emil's family life was built around his parents' successful bakery business. They worked incessantly. Conrad came from a teaching lineage but had rebelled and chosen to become an artisan baker. Marie was brought up in a family of Protestant pastors. She displayed an entrepreneurial spirit and, with her toddler in tow, was in charge of serving customers. Emil's first sensory impressions must have been dominated by her protective warmth and the sweetness of baked goods he was constantly fed. However, the atmosphere at home was ambivalent: his father was irascible, unforgiving, and punitive. The sensitive Emil was fearful of him. Still, they were able to bond somewhat over music. Emil's first job was making deliveries, but most of the time, he played with Catholic boys around the medieval town. He had no trouble making friends thanks to his easy access to pastries (a custom of liberal distribution he would later repeat with tobacco). The mighty German Empire was only a few years old then, but the "Swabians" had a strong regional identity, including a dialect. That society revered the military, but to his dismay, Conrad Molt was deemed physically unfit for duty. 
In 1882, when Emil was 6, his world was upended. His father died abruptly. The little boy blamed himself (a recurring trait). The bakery was sold, and along with his mother, Emil moved to a nearby farmland town, Alfdorf. There, he lived for a year with his maternal uncle, a very social pastor, who became a new, strict father figure to him. An only child, Emil formed a sibling relationship with his cousin. His life adopted a rigorous, constrained rhythm. He started school and did not like it. 

The second seven-year cycle: 1883 - 1890. 
This period kicked off with another move, within the same village but out of Emil's uncle's household. He recovered his beloved freedom and made new friends, the neighbor farmer boys. That soul nourishment cured his childhood illness, asthma. The nine-year change (1885) was marked by Marie's severe heart condition diagnosis. 
The second half of the cycle (the "Fall to Earth") proved even more pivotal. In 1887 (age 11), the pair moved to Stuttgart so that Emil could start secondary School. Marie re-opened a successful business. Due to the lack of authority figures and rules in his life, Emil, who was already impulsive (a watered-down version of his father's temperament), grew undisciplined. He got into so much mischief, leading his peers around town, that a streetcar almost ran him over. Emil had his first experience of Self, separated from the rest of the world, at 12. 
The following year, he witnessed the death of his mother. Now an orphan, he was taken in by another uncle to finish school. He became the companion of his invalid cousin, who, as a result, could soon leave his wheelchair. However, Emil's physical and learning growths were stunted by the teachers' inhumane methods [1] and his family's rejection. He could find no balance between punitive authoritarianism and the boundless freedom of the streets. 

The third seven-year cycle: 1890 - 1897. 
After Emil quit school at 14, his guardians gave up on him for good. They sent him away to an Institute for problematic youths in Calw, paid for by his inheritance. The Lyceum gave Emil his only positive experience with educators and learning, so much so that after being convinced that he was a "hopeless case," he turned into a good student. There, he met two lifelong friends, Hermann Hesse and August Rentschler. 
After graduating the following year (1891), Emil's family chose for him what they believed was a suitable career for a "good-for-nothing": business. He started a 3-year apprenticeship with Emil Georgii. This eminent member of Calw society, owner of an early version of a supermarket, proved to be a rigorous but excellent mentor, eliciting Emil's hard work and loyalty [1]. Though he had no free time, the adolescent obtained knowledge that served him for the rest of his life, with opportunities to learn languages and become physically fit. During the second year of his apprenticeship, Emil continued to learn the ropes of retail with Paul (E. Georgii's son), who taught him how to work with numbers. Finally, at age 17, the apprentice knew enough to run the business for his "fatherly master." E. Georgii was so satisfied with Emil that he hired him as an employee. That was his first salary. 
At 18, Emil met Berta, and it was love at first sight. They "recognized" each other. Though their feelings had to remain secret, Emil was wholeheartedly accepted into Berta's family. 
In 1895, at age 19, Emil intimately proposed to his sweetheart before going to Bavaria to perform his mandatory military service. After contemplating a career he had always admired, he resigned from officer training. 
Upon completing his duty, E. Georgii secured employment for his former worker in the Hamburger firm in Patras, Greece [1]. There, Emil confronted many challenges: it was a new job in a foreign country. He adapted quickly and greatly expanded his business skills. Indeed, it was an import/export company negotiating and trading internationally. 
Emil was now fluent in several languages. He enjoyed the warmth and freedom of Greek society and thought of bringing Berta there. A salary increase and a 4-year contract would have made this wish attainable. 

The fourth seven-year cycle: 1897 - 1904. 
This sense of belonging within Hellenic society was shattered in 1897. A conflict that could have led to World War I broke out in Greece. In response, life brought Emil one of his main tasks. He received a job offer from Emil Georgii, "Junior." The latter’s new factory imported Greek tobacco to manufacture an up-and-coming product, cigarettes, in Stuttgart. Emil resolved to take the post and return home, officially asking for Berta's hand in the process. He completed his work for the Hamburgers, trained his replacement, and visited Athens before departing. He felt like he had been there before. In 1898, Emil happily returned to Calw and began work in Stuttgart. Again, he started from scratch in a new industry, tobacco manufacturing. He applied his commercial skills to his post as general manager. 
While he dealt with the daily operations, his boss, Emil Georgii Junior, was the director only in name. He was an innovator, but the venture was not financially sound. He created an untried business model with investors to stay afloat: United Cigarette Works (UCW). 
Molt learned to use a soft approach to negotiate the cooperation of his staff and colleagues. He also felt secure enough financially to get engaged to Berta. In 1899, Emil returned to his birth town for the first time, accompanied by his fiancee. After their wedding, they went to Switzerland for their honeymoon. Back in Stuttgart, they moved into a cozy house. 
Two losses tore down marital bliss the following year: Berta's father and unborn child passed away. Emil encountered mounting financial difficulties at home due to the poor results of UCW. 
In 1902, the investors ousted Georgii Junior, and Emil Molt replaced him as director. He, who hated mathematics during his education, had learned to balance the books with Paul Georgii and could now clean up the business and make it profitable. As a result, his personal financial situation improved as well. 
The couple, who had given up on religious practice, cautiously discovered Theosophy. They heard about Rudolf Steiner for the first time in 1903 from a business associate and fellow theosophist, Del Monte. As his soul life expanded, Emil's health started to suffer from nicotine exposure. 

The fifth seven-year cycle: 1904 - 1911. 
In 1904, Emil and Berta attended their first lecture by Doctor Steiner. Both felt they had found their spiritual home. They met Carl Unger, who led study group meetings that Berta joined regularly. 
The year Emil turned 29 (1905) brought a series of life-changing events. He resigned from UCW and closed the chapter of his life associated with and supported by the Georgiis. Standing on his own two feet, Emil became the general manager of his own manufacturing company, the Waldorf Astoria Cigarette Company (WACC). Moreover, he elevated himself to the status of equal shareholder by the pure force of his audacious will. On the personal front, after the couple enjoyed a "resurrecting" vacation in Austria, Emil recovered from a heart condition, and Berta became pregnant again. The following year, the Waldorf Astoria brand took off rapidly. Mirroring what had happened to Marie (Emil's mother) Berta went through a difficult childbirth and recovery. As frail as his two parents and grandfather, baby Walter narrowly made it through infancy. This blow of fate separated father and son, as the paternal pattern repeated. 
Leaving behind the traditional Christianism of their upbringing, the Molts joined the Theosophical Society in 1907 and gave up meat and wine to facilitate spiritual enlightenment. However, they felt closer to Steiner's stream than to the Eastern inklings of the Society, initiating a lifelong personal relationship with him. 
In 1908, Emil and his close associate Max Marx took a trip to Turkey to deepen their expertise in tobacco growing. They escaped a fatal accident on the train. Turkey was the "eye of the tiger" at the time, where all the dissensions between European nations crystallized. Shadows were lurking in that unstable, explosive area of the world, threatening the tobacco trade. Nevertheless, the visit allowed Emil to consolidate his standing within his company and the industry. 
His position was also strengthened among the Theosophists. He joined Steiner's esoteric School and was elected Treasurer of the local group. As such, Emil oversaw building a house in Stuttgart to host anthroposophical activities and Steiner himself. 

The sixth seven-year cycle: 1911 - 1918. 
At the beginning of the cycle, recognitions were pouring in, between Gold Medals at exhibits and "Royal supplier" appointments. As an official diplomat would, Emil even received a Turkish delegation in 1911. 
Successive wars happened in Turkey. Nevertheless, despite the potential impacts on tobacco supply and quality, demand for Emil's product grew so much that he needed to expand the factory. Unknowingly, he made adequate organizational preparations for the coming war. 
At age 37, Emil almost died at the inauguration of his new factory building. On a more positive note, Walter started school, and the foundation stone of the Goetheanum was laid in Dornach, Switzerland. Steiner had left the Theosophists and created his own Society. In 1913, followers, including Emil Molt, purchased and donated land lots to the Society to build the international headquarters for Anthroposophy. The Molts felt it was the happiest period of their lives. 
In 1914, mobilization was declared as the Molts enjoyed a family vacation. Like his father, Emil was declared unfit for duty due to his heart condition, which was certainly not helped by his smoking. Later, Dr. Steiner would be able to bring respite to Emil's cardiac ailments. 
When Waldorf Astoria male workers were drafted, their wives stepped in. The boss displayed a strong benevolent tendency: he honored the workers' salaries for the duration of the war and opened an infirmary. In 1918 he would even bring in a cow to supplement rations with fresh milk. 
Deemed a vital industry, cigarette manufacturing was sustained by the government. Indeed, tobacco was a fine gift that opened many doors and borders. Various retail outlets opened to ensure a smooth delivery to soldiers on the front. Located on neutral territory, international volunteer work at Dornach continued, with frequent back-and-forth visits and prolonged stays on the part of the Molts. In 1915, Emil reunited with his childhood friend Hermann Hesse to launch Waldorf booklets. Those pamphlets were added to cigarette boxes, providing literary and anthroposophical recreation to soldiers and customers. They allowed Emil to subsidize the local community of writers. 
In 1916, as Stuttgart was regularly bombed, Emil set up a Waldorf Astoria branch in Switzerland, securing supply (which competitors were not able to do [5]). In 1917, as they could now spend lavishly, the family relocated to the Alps of Switzerland for a long spa treatment. Emil quit smoking and started getting involved in politics. He was concerned with sending Steiner's material to his military connections, hoping it would influence the war's conclusion. The failure to do so was a bitter disappointment. 

The seventh seven-year cycle: 1918 - 1925. 
In 1918, at 42, he took in Walter's cousins Lisa and Dora, plus a foster child, Felix. He also took over the financial management of the Goetheanum Trust (in charge of funding the building project), which created animosity in Dornach. 
After the armistice was signed under harsh conditions for the Germans, Revolution broke out in the country, and it became a Republic. Wondering how he could help, Emil listened to get a sense of the needs around him. He decided to implement social renewal wherever he could. 
Amidst the chaos, he joined the local government. He worked on several ill-fated initiatives, including a credit union to support the recovery of regional industries. He also endeavored to circulate Steiner's ideas regarding the negotiations of the Peace Treaty with the Entente, to no avail. Notably, he took notice of his mentor's Threefold Social Order concept for the first time. 
In 1919, as general manager of the Waldorf Astoria cigarette factory (WACC), Emil pioneered a series of progressive programs for employees to heal from the war. A workers' council, adult education led by Dr. Hahn, two vacation homes, and a bank were founded. He meant to share his knowledge of the industry and the fruits of his experience. At the factory, he became known as the "Father." An anthroposophist, Leinhas, was hired as comptroller. 
Emil was also busy with the Society. The Threefold movement picked up steam, with an Appeal to the German Nation published in all major newspapers, lectures, and a book. Putting his money where his mouth was, Emil ensured Waldorf Astoria exemplified these post-war reconstruction and renewal ideals. Confident that Social Threefolding would be achieved quickly, he asked Steiner to lead a school. Emil purchased the building and made the teachers Waldorf Astoria employees. The inauguration of the Waldorf School was the highest point of Berta and Emil's lives. 
This initial public success was short-lived. Because it was suspected of socialism, the movement failed and isolated the School. 
In 1920, three of Emil's WACC colleagues died. Dr. Kolisko joined the School. Led by Dr. Stockmeyer, the teachers requested organizational changes. They felt their dependence on WACC and Emil was inappropriate. He reacted furiously but saw reason. The Waldorf School Association was created to give autonomy from the capitalist venture to the cultural initiative. 
Emil spent half the year in Dornach. The anthroposophists stretched themselves far beyond their abilities. The need to raise funds for the Goetheanum and a sweeping range of other projects convinced them to create two banks, one in Switzerland (Futurum) and one in Germany (The Coming Day). They were to manage ventures whose proceeds would finance anthroposophical practical initiatives. On the Board of The Coming Day (TCD) sat Steiner, Molt, Leinhas, Del Monte, and Unger, the latter two turning over their factories in the name of brotherhood. Meanwhile, the economy was deteriorating in Germany, and sales took a hit. Struggling enterprises did not make good income sources but could still pay for the School's growth. 
The Goetheanum opened that year, but Emil was caught in the drama between different factions. He felt uneasy speaking to his fellow members, seen as a capitalist. He received support from his wife, a "spiritual being," and Steiner, who told him about his past incarnations. 
In 1921, Emil accompanied Steiner on a lecture tour in Holland, and the idea of an International Waldorf School Association was promoted. To Emil's delight, the management of Waldorf Astoria was transferred to The Coming Day (TCD), rendering the enterprise anthroposophical. Steiner chose Leinhas, Emil's controller, to become General Manager at TCD, making him Emil's boss. August Rentschler, Emil's old school friend, replaced Leinhas at Waldorf Astoria. Emil's son Walter also joined as an intern, preparing him to potentially succeed his father. Emil effectively became a traveling salesperson for both the School and TCD but was heavily criticized. As many projects competed for his attention, he was burned out. He worked at the factory, the School, and The Coming Day in Germany. In Switzerland, while still in charge of the Goetheanum Trust, he was asked to rescue Futurum and avoid liquidation. The Goetheanum and Ita Wegman's clinic, connected to the Bank, were in danger. 
1922 brought the most profound crisis in Emil's professional life. Due to hyperinflation, the tobacco industry was in survival mode. The dreams of making Waldorf Astoria an anthroposophical flagship were crushed as Steiner and Leinhas decided to sell the drained factory to cover TCD's deficit. Emil tried securing a deal unilaterally to protect the workers and the School. Right before it was signed, Leinhas sold to another buyer. Later in the year, it was sold again to a speculator, Kiazim Emin. Emil had to return to capitalism, feeling guilty, humiliated, and betrayed. Reconnecting with Emil Georgii Junior, he admitted he had lost his business instincts. Heartbroken and depressed, he also dropped out of Futurum and let the Society reprimand him as a scapegoat. His reputation was stained in the tobacco industry and the Society. Thankfully, he found support from his wife and improved his relationship with his son. At the end of that "annus horribilis," the Molts witnessed the Goetheanum destroyed by arson. In 1923, as his heart started giving out, never to recover fully, Emil repaired his damaged relationship with the Society. When Steiner withdrew from most of his posts to focus on his task as a spiritual researcher, Emil realized that his mentor was not a director but a teacher. His loyalty to both his wife and Steiner proved indefectible. He kept working for Kiazim Emin, not for personal gain but in service of the School, his happy place. To this end, he helped create a Tobacco Union. He also continued to support the School through donations and fundraising. 
In 1924 Emil joined the new and reformed Anthroposophical Society. He and Berta celebrated their 25th anniversary in their brand-new house, with Steiner in attendance (his last visit to Stuttgart). She told her husband that their task was to connect the world with Anthroposophy, but it could be detrimental to their esoteric work. They requested to join the new School of spiritual science to ensure their development was on track. The Coming Day and Futurum were liquidated, but Emil remained involved in the Waldorf School Association. 
Footnote: The Threefold Social Order [10]. This was Steiner’s attempt to solve the social problem of his time. It consisted in re-organizing society according to the principles of the French Revolution. Briefly speaking, this meant fostering the freedom of cultural life, enforcing equality in political rights, and maintaining fraternity in the economic realm. 

The eighth seven-year cycle: 1925 - 1932. 
In 1925, at 49 and overworked, Emil sold his Waldorf Astoria shares to regain his freedom from the volatile Emin. He still earned a salary and had savings but could not afford certain luxuries anymore. His excellent sales came at a high price, his health. He sacrificed himself to ensure the School and workers were cared for. The political landscape started to single out and threaten the "educational experiment" in its 7th year of existence. Leinhas, after TCD's collapse, transferred to the financial administration of the School. The beloved mentor Steiner died, leaving Emil sick and inconsolable for months. 
The following year, in 1926, after the death of its leader, a vast chasm materialized in the Anthroposophical Society. Led by Marie Steiner, some members believed Dornach should approve and supervise every single endeavor. Therefore, the initiative of an International Waldorf School Association based in Holland was nipped in the bud. Emil was still Vice Chairman of the German Association. At the factory, he gave an ultimatum to the new director to preserve his health. 
In 1927, while the Tobacco Union suffered and the factory was sold again, Emil returned to Greece and Turkey. He realized much had changed, including his stamina. Emil had to rely on others. The following year, wanting to escape from Waldorf Astoria's financial problems and the Fatherland's dark political path, he took his family to Greece. Now a young man, Walter felt unable to gain autonomy from his overbearing father. Despite receiving an honorary doctorate, Emil's contract was terminated, as Waldorf Astoria shut down seven years after its initial sale by TCD. Emil was still able to secure funds for the School as global finances went into the 1929 Crash. This time, he benefited from the backing of his friends, notably Marx and Rentschler, to maneuver this trial. In search of a new task, still well-off, but with his days of extravagant spending behind him, Emil listened to his conscience and turned down a job offer that would have had him remain in the tobacco industry. At 54, he refocused his entire attention on the offspring of Waldorf Astoria and Anthroposophy, the only survivor of The Coming Day: the Stuttgart School. 

The ninth cycle and last years: 1932-1936. 
In 1932, Emil met Edith, who was to become his daughter-in-law (she got engaged to Walter the following year, and they wed in 1934). Even though their spiritual home was in Dornach, Emil and Berta decided to stay in Stuttgart to defend the School. In 1933, Hitler published his Appeal to the German Nation, 14 years after Steiner's. On the personal front, Emil battled an infection that required two major surgeries and a year-long recovery at home. Though forced to slow down and lead a sheltered existence, spiritual readings kept him going, and he hoped he could still make a difference. He did, in tragic circumstances. 
In 1934, both the Waldorf school in Stuttgart and Emil received a death sentence. He was told his ailments were incurable. At the same time, the new Nazi regime attempted to either take over the School's governance, or close it, since it was not aligned with the State. Emil was voted Chairman of the Waldorf School Association, to his absolute enjoyment. He took it as a gift from the spiritual world. He was able to oversee the matters of the School's existence from neutral Switzerland, where he often retired for health reasons. For his visitors, it was a welcome reprieve from the fear that prevailed at the School in Stuttgart. 
In 1935, worries continued to pile up. Emil's finances suffered from his medical treatments and inability to work. He was chronically ill and started dictating his memoirs. Emil feared Walter would be drafted. Parents that were also Nazi party members were in charge of supervising the School, which led to many ideological confrontations and coup attempts. Emil was the last guardian against regime absorption and was hounded at home, his phone tapped. The Anthroposophical Society was banned in Germany, while a split on the international level in which Emil was not involved, was consummated in Dornach, with many members expelled. 
The last year of his life, 1936, marked the School's 18th birthday. With his friend Count Bothmer, Emil went to Berlin in a desperate attempt to keep it open. The Minister for Education ordered a ban on admissions, but the German schools earned two more years. He had difficulty explaining to Dornach how a free cultural life was impossible to maintain under a dictatorship. Both his health and his life's work were destroyed in those final meetings. 
Emil died on June 16th, and his granddaughter was born a few months later. The Stuttgart Waldorf School was shut down in 1938. 

B - BIOGRAPHICAL CHART IN YEARS OF LIFE. 
We take a look at Emil’s years of life, birthday to birthday. As an example, it means that during his 7th year, he was 6. The chart goes down from 0 to 21, then up from 22 to 42, and up again from 43 to 61 [9].

C - ANALYTICAL DISCUSSION. 
General commentary on Emil Molt’s adult life. 
Let’s examine the period archetypes and singularities we encounter in Emil’s life, from the birth of his Ego to his death. Sources for analysis: [6][8]. 

At 21, under the guiding star of Berta and the far-reaching influence of the Georgiis, Emil had boosted his hands-on education and work experience. He had turned his life around from a potential delinquent to a reliable employee. 
This allowed him to gain financial independence. His career path launched through judicious “I” decisions, and he formed some of the most relevant relationships of his life. Furthermore, comparing the Greek and German societies, Emil was prompted to shed his childhood's old values of authority. 
At 28, as illustrated by two promotions, Emil was on an upward career trajectory. He had surpassed both his boss and former master. Molt came to be the esteemed go-to person investors looked for when an enterprise needed fixing. Apart from those outer achievements, he found what had been missing from his life: meaningful spiritual development informing his worldview and fertilizing his ideals. 
At 35, Emil's life was a remarkable success, and he was in a position to make his mark on the community. He had established many professional connections, built up a reputation, and arrived at a wealthy status thanks to a well-organized, booming business. Meanwhile, maintaining a healthy balance with his flourishing career, self-development had evolved into the most crucial aspect of his life. 
At the end of the second major phase of his life (21 to 42), Emil's business was stronger than ever, making him a very affluent industrialist. He was mostly spared from the war, which actually enriched his company. The heavy workload severely affected his fragile health, and he needed regular care. He placed his resources at the service of his workers' welfare and the propagation of anthroposophical ideas among society (his spiritual mission) in a time of dire urgency. He often felt limited by the organizations he participated in and resorted to launching projects single-handedly, such as publications. During the most active and fruitful period of Emil’s life, we can really get a glimpse at the individual. A born leader, he rejected authoritarianism and preferred a soft approach. He was always religiously tolerant, establishing friendships and work relationships with people from all faiths. His spiritual self-development led him to shed the family values of Protestantism, as he went on to create his own morality through Anthroposophy. After Steiner’s death, in the middle of a growing rift among the Society, he supported Dornach but brought his qualities of moderator and mediator to the service of others instead of imposing his leadership. 
Molt's trajectory during the last years of his life was pretty textbook. He was forced to retire, plagued by physical ailments, and wheelchair-bound. He could still transform his energy into keen intuition fueled by heightened senses. He accomplished some remaining tasks, namely assuming spiritual leadership in the Waldorf Association and healing his professional relationship with Leinhas and others. He lost many of his possessions, but since material values are not important at that stage, his enthusiasm was not dampened, and he gave the last ounces of his formidable willpower to the School. 

Mirrors. 
From the study of the chart, we uncover many patterns and repetitions. Sources for analysis: [6][8]. 
Orange section: Emil was born into business and the value of commitment to work above all else. He had respiratory issues during the first phase of his life that recurred during the mirroring sixth, prompting his decision to stop smoking. He seemed to have processed the traumatic early memories of his father’s punishments after a near-death fall, but he also developed ailments that made him unfit for duty, just like his progenitor. Those themes reappear as death warnings in the last phase. His generosity to his workers, and the accumulation of wealth he benefited from during WWI are reflected in the money troubles he experienced during the ninth phase. His acceptance into the community was transformed into persecution when the political landscape shifted. 
Yellow section: We see in the second phase that Emil could very well have chosen the career of delinquent. He would have to tame his impulses in order to succeed, which he did, as illustrated in the fifth cycle. Indeed, that period showcases how he had mastered his will and learned to balance and structure his life. He brought his “street-smart” wits to his own brand of social creativity. However, he tended to be over-assertive [2], which his anthroposophical colleagues resented. Meanwhile, the geopolitical landscape was in turn growing undisciplined. The school system failed him, but Emil was dedicated to his self-education. While he had found no warmth from adults as a teenager, he encountered new teachers in Steiner and Unger. He experienced rises and falls in his tobacco and anthroposophical careers, reflected in the fifth and ninth phase. Arguably, the most personal and dramatic mirror would have been the opening and closing of the Waldorf Astoria Cigarette Company. 
Blue section: The third and fourth cycles reflect each other quite nicely. The events related to the Georgiis and Berta dominate the picture. The relationship with Georgii Junior even deserves its own seven-year cycle, between the time Emil met him (15) and the year he started working for him directly (22). After the death of his childhood (ages 14/15), Emil lost all contact with his family. He found a new one in the Theosophical Society, but had to let go of many anthroposophical friends later on. Once again, he felt rejected by his “family”. Even though his health fluctuated, he was always hardworking and solid as an accountant. Drowning in financial issues, he tried to save the situations he faced many times (UCW, WACC, TCD, Futurum, the School). We find him taking on new jobs and responsibilities at each “turning point” (21, 22, 43) [9]. When we observe the fourth and seventh cycles, we realize that Emil went from developing his career to sacrificing himself (at work) for the greater good. He was not after personal advancement anymore. 

The Moon cycle. 
Was the Moon rhythm relevant to Emil Molt’s life? During lunar nodes, an individual gets an opportunity to reconnect with their pre-birth goals [5], or “life-mission” [9]. At the time of the first half-node (9) Emil’s mother was diagnosed with the heart ailment that would eventually take her life. 

The first full node (18) proved more pleasant: Emil met Berta. 
When the second half-node passed (27), the couple heard about Steiner for the first time. Then at the second node (37), the foundation stone was laid at Dornach and building work started, but Emil fell and almost died at the inauguration of his new factory building. 
At 46 (node 2,5), Emil witnessed the painful sale of Waldorf Astoria (the first of many) by The Coming Day, sealing the end of his anthroposophical dreams in industrial life. The ultimate lunar node was not particularly eventful, but at the time, Emil was busy “pruning the dead wood” (terminating his tobacco career), in order to concentrate fully on the Stuttgart School. 
We do observe a substantial lunar influence on Emil’s journey. But they seem more like preparatory changes that fully translate into more noticeable events a few years later. Only the last cycle remotely concerns the School. 

The Jupiter cycle. 
Was the Jupiter rhythm relevant to Emil Molt’s life? This planet influences “educational and vocational events” [9], as well as personal relationships and “strokes of good fortune” [7]. 
The first cycle (12) marked the year that Emil and his mother moved to Stuttgart. She re-opened a successful business. This seems to foreshadow Emil’s own business opening in Stuttgart, many years later. However, he also almost died that year. The second return of the planet (24) aligned with intimate happenings, along with Berta: they got married, traveled and moved in together. 
The third cycle (36) is definitely connected to professional life: at the height of his career, Emil received a Gold Medal for his products at an industry faire, several Royal supplier appointments and welcomed a Turkish delegation to Stuttgart. 
The penultimate cycle (48) saw Emil attempt to repair profoundly damaged relationships with the Anthroposophical Society. This is also the year that his heart started to give him trouble unrelentlessly. R. Steiner withdrew from his managing positions, leaving a void in the many practical projects that were underway. 
Lastly, on the last Jupiter return of his life (60), Emil went through many hardships. His health, finances, and the Nazis caused many a worry. 
All in all, the Jupiter rhythm appears to have impacted Emil deeply, but on a level that is only indirectly related to the School. Therefore, it is not necessarily helpful for the purpose of this paper. We can see that the creativity associated with Zeus [7] illuminated Emil’s personal and professional paths, but they could not prevent negative events from happening towards the end of his life. The economic, political and historical currents were too strong. 

The Saturn cycle. 
Was the Saturn rhythm relevant to Emil Molt’s life? This cycle has to do with “crossing thresholds, transformation or endings, and new beginnings” [9]. The “transition is seldom comfortable and may be marked by conflict, frustration, disenchantment and disruption” [7]. Midpoints are also considered. 
The first half-cycle (14) shows that Emil dropped out of secondary school, was rejected by his family, never to see them again, and sent away to the Lyceum in Calw. There, he completely transformed himself, from troublesome youth into a good pupil and desirable apprenticeship applicant. He was to remain in Calw for several years. Upon completion of the first full cycle (29), Emil quit United Cigarette Works, and acquired his own factory, Waldorf Astoria Cigarette Company. Effectively, standing on his own two feet, he closed the chapter of his life associated with and supported by the Georgiis. 
The passage of the second half-cycle (44) witnessed the opening of the Goetheanum building whose construction Emil oversaw as Treasurer. But it also marked the time that the Waldorf School ended its direct dependence on WACC. The Waldorf Association was created to sever financial links between the School and the factory, while Emil was requested to leave the Collegium of Teachers. 
Finally, on the second full cycle (58), both Emil and the School received imminent death warnings. However, it was not yet the end for them. Emil was voted Chairman of the Waldorf Association, and his son started his life as a married man. 
All seems to indicate a strong Saturn/Chronos influence on Emil’s destiny. In keeping with the theory, each cycle (or half-cycle) return brought a series of dramatic incidents and life-changing events. They “summarized the previous” period and “provided the impetus” for the next [7]. The last two were related to the School, confirming their bond. 

4 - CONCLUSION 
The lunar nodes brought about second-tier events that incubated over the following years. The Jupiter rhythm turned out eventful on the personal and professional levels, providing foundations that would indirectly affect the School in subsequent years. 
We can conclude that in Emil Molt’s life story, the biographical laws related to the Chronos cycle (Saturn) were the most relevant and archetypal. The four turning points that emerged were significant to his overall mission. 
We owe a great deal to Emil Molt. Simply put, without him, there would have been no Waldorf School nor educational movement. Granted, Steiner had already expressed ideas about education [4]. However, he was known to wait until individual initiatives came from the outer world. Someone had to come to him with questions about the renewal of a particular aspect of cultural life before he would help. Emil was the man who asked. He wanted to test out anthroposophical ideas, to which he had devoted his life, in the practical realm [4]. 
We cannot make sense of the birth of the Waldorf School without remembering that Emil Molt dedicated an important part of his life to the advancement of the ill-fated Threefold Social Order [10]. Molt was born, grew up and evolved under an authoritarian regime. Family and school followed the same model. After witnessing the devastation of the war, it seemed that society needed to be rebuilt from the ground up. Emil hoped that Europe would not repeat the same mistakes in the future. Both Steiner and Molt dreamed of bringing about social change driven by spiritual science. Fixing education would set forth a generation of healers [2]. Even if most of the other projects failed, the Stuttgart School still represented the link between the Swiss headquarters of Anthroposophy in Dornach and a German cultural sphere in need. 
The Threefold Society and the School were born out of collaboration and crisis. Emil felt much joy and pain in the process of carrying out Steiner’s spiritual ideals into practical life [1]. Participation in the School was a whole family affair: Emil as an expert fundraiser, Berta as a handwork teacher and Walter as a student. He financially contributed to the purchase of the land and building, and regularly donated to the Waldorf Association. In the end, he worked himself to death, but did it willingly. The School remained his happy place and like a father would, he “shielded” it [4] with all his might until his dying day. 

5 - REFERENCES AND BIBLIOGRAPHY 
● On Emil Molt 
[1] Grosse, Rudolf, Emil Molt and the Waldorf School at Stuttgart, Anthroposophic News Sheet, Dornach 1968 - 36 (45/46): p. 1-4. 
[2] Murphy, Sophia Christine, Emil & Berta, the Origins of the Waldorf School Movement, Waldorf Publications 2018 
[3] Murphy, Sophia Christine, The Father of the Waldorf School, The Multifaceted Life of Emil Molt, Entrepreneur, Political Visionary and Seeker for the Spirit, Waldorf Publications, Chatham N.Y. 2012 
[4] Zdrazil, Tomas, The First Waldorf Teachers, Waldorf Publications, Hudson N.Y. 2019 
[5] Paull, John & Hennig, Benjamin, Rudolf Steiner Education and Waldorf Schools: Centenary World Maps of the Global Diffusion of “The School of the Future”, Journal of sciences and humanities, 2020 - vol. 6, no.1, p.24-33 
● On anthroposophical biography work 
[6] Burkhard, Gudrun, Taking Charge, Floris Books, Edinburgh 1997 [7] Bryant, William, The veiled pulse of time, Lindisfarne Press, Hudson, N.Y. 1993 [8] Sturgeon-Day, Lee, Biography & life cycles workbook, self-published 1997 [9] Www.holisticbiographywork.com (resources tab) 
● On the Threefold Social Order 
[10] Hemleben, Johannes, Rudolf Steiner, an illustrated biography, Sophia Books London 2000