He recounts personal observations of pre-conceptions and prejudices in the Anthroposophical circles he has known. He is not the first to note that this “pre-packaged” habit of thinking contradicts the intrinsic tenets of free thought. In short, The Philosophy of Freedom has not been put into practice. And time is running out for this to happen. The success or failure of the Michaelic mission is at stake.  Rudolf Steiner stated in London on August 27, 1924 (GA 240):

His careful rhetoric and clear language evidence Cammerinesi’s scholarly background in philosophy. This alone is refreshing today, when “the social network” vitiates against making the necessary time and effort.  However, he has none of that overbearing aura many scholars convey. He presents three essentials for those of us seeking spiritual wisdom and the power to act in accordance with it.

First, humans must learn how to live with the necessity of endlessly restructuring their conceptions as they seek truth. “Truth will never be conclusive or fixed, and this can only lead us towards a profound respect for the other’s truth (p 2).” 

Second, the Golgotha event “must be central in our lives” with the Resurrection as “the climax of Christ’s mission (p 5).” Although Cammerinesi says this in the context of Judith von Halle’s works and experience, I note his use of the plural pronoun. I also happen to believe this. But he adds that “we must be able to overcome and set aside dogmatism of all kinds.”

Third, vigilant exactitude is required in discerning what is going on in the world and the [General Anthroposophical] Society (p 9).  

“The solution is not a ‘general caring for each other’ but an acute awareness of the opposing forces, given that they do not sleep. We must remain acutely aware as we view things, both in the world and in Society, adopting a standard. This is in fact the motto of tripartite division.” Judith von Halle: “We must wonder what forces are showing themselves in the initiatives undertaken within Society. We must wonder if they are forces acting towards the Threefolding, i.e. freedom on the spiritual level, equality under the law and brotherhood in economic life. If this is the case, we are talking about Christian initiatives. If not, then certainly not. We have the means to discriminate, although this is certainly difficult (p 9).”

The difficulties in achieving discrimination, perseverance, equanimity as we engage in truth-seeking and truth-finding are intrinsic to the process. The effort is essential, as Steiner and others have pointed out, including Massimo Scaligero, revered mentor of Piero Cammerinesi.  

“The spiritual path is not the number of books we have read, the ‘revelations’ that inflame our hearts, or wise discussions with friends, but the impervious and lonely transformation of our thinking, feeling and will. In other words, of our whole earthly being (p 2).” Cammerinesi does not point out in this essay what Judith von Halle does tell readers: one’s relationship with the Christ increasingly brings joy, light and strength to bear the difficulties. This gradual transformation and the growing relationship with the Christ have also been my experience.