1 General Anthroposophical Society Anthroposophy Worldwide 5/16 Anthroposophy Worldwide 5/2016 Anthroposophy Worldwide 1 Switzerland/Ukraine: The Art Helps Healing music festival School of Spiritual Science General Anthroposophical Section: 2 For members of the School of Spiritual Science Sergei Prokofieff s book in English translation 2 Studies and Further Education Anthroposophical Society 3 Spain: new country representative Ana Lizán 2016 Annual General Meeting Executive Council statements 4 Seija Zimmermann 5 Bodo von Plato 6 Joan Sleigh 7 Constanza Kaliks 8 Minutes of the AGM 14 Obituaries: Thomas Schmidt and Ruth Finser 15 Obituary: Sonja Vandroogenbroeck 15 Membership News Forum 10 Why are we not getting through to the public? 12 Working with the mantras of the School of Spiritual Science Goetheanum 13 Stage: new production of Goethe s Faust 1 und 2 (unabridged) 16 Visions for the Art Collection at the Goetheanum Anthroposophy worldwide Switzerland/Ukraine: Art Helps Healing Music Festival We need something like this every year The Euromaidan revolution in Kiev has instilled in many Ukrainians a deep sense of hurt, grief and uncertainty regarding the future. The Swiss association for the development of anthroposophical curative education in the Ukraine therefore organized a music festival in cooperation with the Kiev orchestra Animatum and the Light-Eurythmy Ensemble Arlesheim За підтримки: Посольства Швейцарії в Україні - Швейцарського товариства підтримки лікувальної педагогіки в Україні - Центру освіти Брама (CH). The military conflict in the Ukraine is now concentrated on the eastern part of the country. The situation in Kiev has calmed down. But with every Ukrainian having been affected by the events either personally or through their family and friends, their sense of fear and grief is still tangible. And there are economic problems on top of that. Yet, out of the realization that arguing with the standpoints of the enemy camps will achieve nothing the idea was born for an initiative called Art Helps Healing. Does not the experience of art dispel the sense of fear and powerlessness from our hearts? Sergey Kopyl, the leader of the Kiev branch of the Anthroposophical Society, and other helpers supported this initiative wherever they could. Deeply moved From 1 to 3 April 2016 four well attended performances, presented by the Light- Eurythmy Ensemble Arlesheim and the Kiev chamber orchestra Animatum, were shown in several large auditoriums. Admission was free because we knew from former visits that the majority of Ukrainians have no money for artistic performances. The chamber orchestra played, among other pieces, Joseph Haydn s The Seven Last Words of our Saviour on the Cross as well as a concerto for violin and orchestra by Dmitri Shostakovich. The programme of the Light-Eurythmy Ensemble was received with equal enthusiasm. The Swiss Consul Christoph Späti opened the festival. The subsequent reception was alive with conversations and encounters and people were reluctant to tear themselves away. The festival certainly 1-3 квітня Мистецтво зцілює Евритмія. Музика. Поезія The poster for the Art Helps Healing music festival Міжнародний фестиваль Мистецтво зцілює : 1 квітня, Будинок архітектора - Б.Грінченка, 7 2 квітня, Будинок архітектора - Б.Грінченка, 7 3 квітня, Будинок художника - Львівська пл, 1-5 Ліхт-Евритмі-Ансамбль Евритмічна вистава Концерт камерної Евритмічна вистава для всієї (Швейцарія) та симфонічної музики сім ї (діти від 8 років) moved many people deeply ourselves музиканти Києва - вступне слово - Крістоф Шпеті, - Камерний оркестр Animarum - Ліхт-Евритмі-Ансамбль представник Посольства Швейцарії Проект Едуарда та Барбари Диригент Віталій Протасов (Київ) Керівник: Томас Зуттер (Швейцарія) в Україні Хасельберг (Швейцарія) - Ганна Рогальська (фортепіано, Київ) та included. Christoph - Ліхт-Евритмі-Ансамбль (Швейцарія) Späti thought that it Роман Батьковський (скрипка, Київ) Керівник Томас Зуттер Подарунок від Швейцарії - - Ольга Беш (евритмія, Івано-Франківськ) - Ганна Рогальська (фортепіано, Київ) та та ВІЛЬНИЙ ВХІД Олександр Васін (рецитація, Київ) Роман Батьковський (скрипка, Київ) needed such an initiative every year so that the arts could contribute to the healing process. Experiencing beauty A ten-year old child said to me, I didn t know what beauty was. Now I do know. I had to think of the many children in the world who are fleeing their homes with or without their parents, and who have not experienced beauty for a long time, or who may even never have known beauty. Since the year 2000 the association for the development of anthroposophical curative education in Ukraine (based in Arlesheim, CH) has helped to establish a dignified approach to special needs education and made it possible for Ukrainian colleagues to attend a three-year part-time training. These colleagues are now either working in newly founded schools or they help to bring about changes in state institutions. Barbara Hasselberg, Arlesheim (CH)
2 2 Anthroposophy Worldwide No. 5/16 school of spiritual science General Anthroposophical Section To the Members of the School for Spiritual Science As of this May 2016 issue of Anthroposophy Worldwide it will be possible for members of the School for Spiritual Science to order the second volume concerning the Lessons of the First Class by Sergei O. Prokofieff entitled: The Esoteric Path through the Nineteen Class Lessons. The translation from German into English was undertaken by Simon Blaxland de Lange. It consists of 420 pages with colour illustrations in book cloth with embossing. In Anthroposophy Worldwide 10/2014 a short description of the content can be found written by Paul Mackay. Those who have already acquired the first book, The First Class of the Michael School and its Christological Foundations, translated by Maria St. Goar, have been patiently waiting for this second volume in English. On this occasion I would like to personally thank Maria St.Goar and Simon Blaxland de Lange also on behalf of the many members of the School who thereby gain access to these significant works. Virginia Sease, Leadership Collegium of the General Anthroposophical Section, School for Spiritual Science at the Goetheanum The Esoteric Path through the Nineteen Class Lessons is intended only for members of the School of Spiritual Science and unavailable through bookstores. To order a copy, write to Verlag am Goetheanum, Hügelweg 53, CH 4143 Dornach, or send a fax to In each case please quote the reference HSB2SP! The cost is (plus postage). It is possible to pay with Visa, Mastercard or PayPal. Please mail your credit card data with your order (number of credit card, expiry date and security number). Anthroposophy Worldwide Publisher: General Anthroposophical Society, represented by Justus Wittich Editors:Sebastian Jüngel (responsible for this edition), Margot M. Saar (responsible for the English edition). Address: Wochenschrift Das Goetheanum, Postfach, 4143 Dornach, Switzerland, Fax , We expressly wish for active support and collaboration , General Anthroposophical Society, Dornach, Switzerland General Anthroposophical Section: Studies and Further Education A creative approach to life The Anthroposophical Studies at the Goetheanum have a new face on the internet. The new website is designed to address readers between 18 and 35, for instance young people who have just finished school or a Bachelor degree. Application is, however, independent of age. The current academic year started in October 2015 with more than 40 fulltime students. Application for the new academic year, which will start on 3 October 2016 and finish on 30 June 2017, is now open. The first study term is running for the third time in Spanish/Portuguese. Further study courses are available in German and English. Faculty member Robin Schmidt thinks that the students don t see themselves as split in language groups because they live together in the student houses. The artistic courses and afternoon seminars which are part of the Anthroposophical Studies in English are open to all students. If a student does not speak English, there is always someone who will interpret spontaneously. The students also go on trips together, to Chartres and Paris, Colmar and Strasbourg (FR), or to Florence (IT). For all other courses the students are divided into language groups, each with its own programme. The number of places in each language group is limited to ensure that the anthroposophical studies can be conversation-based. Study programme The Anthroposophical Study Programme encompasses three main areas: the study of anthroposophical works, art courses and seminars: - In daily sessions the students enter deeply into Rudolf Steiner s main works in order to acquire fundamental knowledge of the ideas and exercises that are part of anthroposophy. These main anthroposophical works are The Philosophy of Freedom, Theosophy, How to Know Higher Worlds? and Esoteric Science. - Artistic activities such as painting, drawing, clay-modelling, music, artistic speech and eurythmy aim to inspire a creative approach to life and profession. - In addition, students can attend seminars on various research topics offered by Goetheanum staff members or guest lecturers (in English and German). Discussing Rudolf Steiner s works New ventures Starting with the next academic year students in the German foundation course will have the possibility to choose as their main subject Anthroposophy through Eurythmy. The musicians and eurythmists Stefan Hasler and Klaus Suppan will be responsible for this course and they will be assisted by eurythmists Tanja Baumgartner and Sivan Karnieli. Plans are underway to set up a similar course in the Visual Arts under the auspices of Marianne Schubert. Other part-time courses on offer include The Foundations of Anthroposophy and Anthroposophy and Art, each of which is spread across six weekends. The main faculty members responsible for the various study courses are Virginia Sease and Joan Sleigh ( Anthroposophical Studies in English and Advanced Anthroposophical Studies ), Constanza Kaliks Estudio en Español y Portugués ) and Robin Schmidt and Bodo von Plato (German study programme). Sebastian Jüngel Contact: Goetheanum, Studium und Weiterbil dung, Postfach, 4143 Dornach, Switzerland, phone , Info: Facebook: Photo: Anna Krygier
3 Anthroposophy Worldwide No. 5/16 3 Anthroposophical Society Spain: new representative Ana Lizán The soul lives in the light Following a transition period from March 2014 to March 2015, during which Michael Kranawetvogl filled in, the kindergarten teacher Ana Lizán is now the country representative for Spain. Ana wishes to bring the speakers of the Romance languages more closely together and advocate more social cohesion in her own country. Will and enthusiasm: Spanish qualities that Ana Lizán is dealing with Sebastian Jüngel: You have been the representative of the Anthroposophical Society in Spain for a year now. Do you remember what it was like when you were first offered this post? Ana Lizán: When I agreed to join the council there was tension among the council members and only a few people were prepared to get actively involved. I am not working full-time and thought that I could take on this task and maybe even change the dynamics within the council. Jüngel: Was the decision to become the country representative difficult or easy? And why was that? Lizán: Irrespective of it being an easy or hard decision, I certainly felt that it would involve a lot of responsibility, and I also had my doubts as to whether I was the right person for the job. Building a social life Jüngel: What image would you use to describe the mood within the Anthroposophical Society in Spain? Lizán: I feel strongly that the members have the need to live anthroposophy in very individual ways. Our movement and the various fields of work are growing at the moment. In our country we live intensely in the sentient soul while always striving to develop the consciousness soul. Jüngel: What tasks do you see for yourself as a result of this? Lizán: We have members who pursue anthroposophy individually and only come to the branch meetings; others build a social life by working in the fields of medicine, education, farming etc. Jüngel: What does Spain or the Spanish mentality bring to the Anthroposophical Society? Lizán: In addition to our country s contribution I have a close relationship with the council members and I am planning an Ibero-American Congress for the summer of 2018 and another congress with representatives of the Anthroposophical Societies in the Romance-speaking countries: France, Italy, Portugal, Switzerland, Romania and the South-American countries. Will forces and enthusiasm Jüngel: What can the Anthroposophical Society in Spain learn from the General Anthroposophical Society? Lizán: Probably how to organize things our folk character has something to do with this. In Spain we are trying to make good use of the opportunities we have for exploring and deepening anthroposophy. Jüngel: What kind of spiritual impulses do you find in Spain generally? And how does the Spanish folk soul manifest itself? Lizán: We live strongly in the will in Spain and we have a lot of enthusiasm. This is tangible in the initiatives I mentioned earlier, in Waldorf education, agriculture and in the arts. Our country has produced wonderful artists. Many act initially out of a will impulse but then embark on a long journey of empirical learning. But there are also those who have taken it upon themselves to spread anthroposophy by sharing what they know and what they have experienced. Jüngel: What needs doing in Spain? Lizán: We need to gain deeper knowledge of the spiritual world and a more profound understanding of the consciousness soul. This is a difficult task because there is so much light in our country, which pulls us out into the outside world the Spanish soul lives in the light outside. There is still a lot to do! Jüngel: Do the Spanish-speaking countries in the world share the same kind of awareness and the same concerns? And what is this awareness? What are these concerns? Lizán: As I said, there is an initiative to organize a conference of the Romancespeaking countries. I will make contact with the South-American countries. We definitely wish to work together because we are keen to get to know each other s concerns, but also because we want to share our experiences of anthroposophy and of how we have moved on in our anthroposophical work. Enjoying learning Jüngel: What role does Constanza Kaliks as a member of the Executive Council at the Goetheanum play for you? Lizán: Constanza Kaliks is a great gift for the Spanish-speaking countries. Language can be a real obstacle, but with her help it can be overcome. She is also a great help because she is the leader of the Youth Section, and that is an area where we want to become active. Jüngel: Is there anything that others may find surprising in you? Lizán: I love going on long journeys and I love making dolls but there is little time for these things now because I m busy with anthroposophy and Waldorf education. ó Ana Lizán s answers were translated from Spanish to German by Michael Kranawetvogl.
4 4 Anthroposophy Worldwide No. 5/16 Annual general meeting 2016 Seija Zimmermann: everyone is actively involved Constanza Kaliks and I recently visited the Snellman School in Helsinki (FI): an anthroposophical further education institute that includes a Waldorf teacher training. When Constanza Kaliks asked the lecturers at the Snellman School during our visit why the education system in Finland was so successful, one of them said, We have to go back to the nineteenth century to the thinking of Johan Vilhelm Snellman and Uno Cygnaeus. Our success is built on the ideas and actions of a few thinkers who lived 150 years ago! Doing something together In 2015 we had a summer conference here entitled The North at the Goetheanum. The conference itself passed very quickly. But what had happened before? To answer this we need to go back to the year At the time people in Dornach were arguing about Rudolf Steiner s estate. At the same time three young men met in the North: Arne Kling borg, Jörgen Smit and Oskar Borgman Han sen. They said: we want to meet but no one is allowed to speak of the conflict in Dornach. We want to do something together. Together they represented Norway, Sweden and Denmark. They said: we will start with a summer meeting of members and friends and get to know each other through such summery get-togethers. What are you doing in your country? How does culture manifest in your country? I want to know more about this. After some years Finland also joined and then Iceland, too. Now they were five countries. These countries looked at each other and asked what they could do together. At the political level there was a forum called the Nordic Council which was responsible for cultural cooperation. It awards a prize for literature, for instance. In anthroposophical circles this meant that not only the councils of the national societies meet once a year these meetings are hosted by one of the countries in rotation (this April it was in Järna) but the representatives of the various fields of life, that is, the special needs teachers, physicians, educators etc. from the various Nordic countries also come together regularly. When I joined the Executive Council at the Goetheanum ten years ago I asked myself whether the five countries could not organize something together here at the Goetheanum. They are used to meeting anyway. Why should the Goetheanum not be included in this experience? Once the thought was out it took on a life of its own in these countries: first in the councils, then among members and friends. Some felt inspired by the idea, others didn t. Yet, gradually it grew and a preparatory group formed to collect ideas and suggestions. The wealth of ideas was so overwhelming that the Goetheanum could have turned them into several conferences. But we had to choose from the enormous range of offers what we could fit into four days. And because we couldn t always travel to meetings we had countless skype conferences and discussions. Organizing something for all at the Goetheanum The reduced and structured programme then had to find a place at the Goetheanum, because the Goetheanum has its established procedures and routines. There was not much scope for moving things around. I had many opportunities to point out that the Swiss love timekeeping! We had lots of work groups. It is part of the Nordic approach not to give so many lectures but work actively together in groups. More than half of the nineteen work groups were based on artistic activities. This is also typical of the North: everything is formed artistically. Seventy to eighty people were involved in organizing this conference. And this involvement showed. Nobody thought Ok, I ll see what they have to offer and whether I learn anything new, because everyone was actively engaged and carried others too. People knew what it meant to come here. And these organizers even paid for their own conference tickets! I am looking forward to the end of April. Because that is when we meet with the councils of these five country societies in Järna (SE) in order to look back and to hear about the resonance this conference has had so far in the North. I speak of this in such detail (I mentioned a development earlier that took 150 years in Finland) because this Nordic conference at the Goetheanum was sixty years in the making. And the conference itself is not the end of a process. The question now is what will happen next. Will the Goetheanum be the place where the country societies from all over the world will meet? Not only to hold their annual conferences or AGMs here as the French do, or the Italians will do in early June 2016 but to organize something for the benefit of all. This is what the Goetheanum needs. We cannot speak of a global society as long as we do not put this into practice. Membership news I need to change to another topic now and present the annual statistics. On 31 December 2015 the General Anthroposophical Society had 45,160 members, while there were 46,101 members on 1 January members died. 585 people left the Society or we have lost touch with them. It is an enormous amount of work for the secretaries of the national societies and groups to try and find members who have disappeared. Members seem to have immense confidence in us because they think that the Goetheanum always knows where they are, even if they move country. I should also mention the number of new members: 1169 people joined the Society in ó
5 Anthroposophy Worldwide No. 5/16 5 Executive Council Statements The members of the Executive Council at the Goetheanum have written summaries of their activities in Justus Wittich s financial report was published in Anthroposophy Worldwide 3/2016 and Paul Mackay presented his account on another occasion (see Goetheanum World Conference supplement). Bodo von Plato: Inner mobility As part of my contribution on the spiritual situation of our time and the work of anthroposophy I would like to draw your attention to a poet who most of you may not know. The Lebanese writer Nadia Tuéni ( ) receives growing interest in francophone countries. She was married to a diplomat who, like her, stood up in Lebanon and beyond for the Christian religion, for an empirically based Christianity in the Arabic-Islamic countries. The better I get to know her work the more deeply I feel that she does much to support Christianity beyond the confines of religion, and this transcends her poetry like a strong unifying force. A force that not only seeks to instil tolerance between different religions, but makes spiritual experience the starting point and foundation of human and social interaction. This is different from tolerance. Tolerance paves the way for this unity, but what is eventually required is mutual recognition. Nadia Tuéni sees poetry as the true experience of the earthly and human world on the journey towards freedom. La poésie est une terre totalement vécu, [ ] un apprentissage de la liberté. (Poetry is a world that has been wholly experienced [ ] an education in freedom) an education in freedom for people who bear responsibility for this earth together. Working together During my journeys and encounters last year as an Executive Council member, I observed two things: concerns and wishes which, in my view, play a prominent part within the anthroposophical movement and Society today. One is the question of working together. Wherever you go, working together is what people wish for, complain about, try out; it is being discussed and structured, one argues about it and passes judgement on it. The details vary depending on place and context, but the longing to be able to work together, to work something out together, to have something to do with one another, is ubiquitous. It even seems to exceed the former preoccupation with opposites such as revelation versus finding out for oneself, developing ideas versus taking action. The question now is whether the inspiration for revelations, insights or actions arises from individuals or from the community. There is a considerable qualitative difference between revelations received in isolation and communicated to others and revelations arising as the result of a joint effort. The same applies to insights, ideas and actions. The longing for this togetherness and the searching for methods, exercises and this brings me to my second observation the inner mobility needed to achieve it are growing immensely. Capacity for change So this is my second observation: The wish for change that lives in so many places is so urgent, not because the values of the past or present have lost their validity, but because people sense that something new wants to come and that this can only happen when they change, when the situation changes. Someone asked Rudolf Steiner in 1912 what a spiritual being looked like. We know that he tended to be reluctant when it came to such questions. In this case he responded with an entire lecture cycle Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature (GA 136). At the very beginning of the first lecture he said, The spiritual world is hidden from our earthly perception, from the knowledge and skills we have here. It is characteristic of the spiritual that we will only see it once we have made a real effort, however small it may be, to bring about a change within ourselves. There is consequently an individual measure for gaining knowledge of the spiritual world which is usually concealed from us: our particular capacity for change. Is this not an incredibly precise spiritual-scientific answer to the questions that live in the Anthroposophical movement today? The School of Spiritual Science and the Society Could it be that the anthroposophical movement and Society feel such a strong yearning for change because they sense that the spiritual impulses which are coming towards us want to be recognized? The necessary change may not happen because one among us experiences a revelation, but rather because of the way we each change and the way we connect with one another as a consequence of this change. This could make it possible for the School of Spiritual Science, which Rudolf Steiner founded almost 100 years ago, to be deepened, to open itself and continue to develop. Today s Anthroposophical Society is growing ever more aware of its task of promoting a School of Spiritual Science that recognizes the spirit and makes sure this spirit can take effect in our challenging times through the changes we undergo as individuals, on the way to a wholly experienced earth. ó
6 6 Anthroposophy Worldwide No. 5/16 Annual general meeting 2016 Joan Sleigh: Mutual support continue where Bodo von Plato has left I off and will speak of an incident that occurred in Africa: A school community gathers to celebrate Rudolf Steiner s birthday. After a short eurythmy presentation, one of the pupils carries a beautiful chair onto the stage. One of the teachers, attired with a traditional African shirt and headgear, steps on the stage, holding a decorated walking stick in his hand. He sits down on the chair, his upright bearing and strong presence commanding silence. He then tells entertaining anecdotes from Rudolf Steiner s life, reminding his listeners in the end that Rudolf Steiner once asked the pupils of the first Waldorf School in Stuttgart (DE), Do you love your teachers? He then says, I am not going to ask you that question. But I would like to thank Rudolf Steiner. Then he asks all the pupils to call out at the top of their voices, Thank you, Rudolf Steiner. His presentation, which was much longer than arranged, provoked an uproar among the teachers because many of them felt that their colleague had behaved as chiefs used to do in the past. Traditional cultural behaviours This situation, which is certainly not uncommon even if the exact circumstances may differ, gradually deteriorated and caused a stir in the college of teachers. The conflict between the African teacher and those who had come from Europe rumbled on for a while before it finally erupted. Now all the teachers are asked to participate in a process a step that had proved unavoidable. The end is open: there may be a lawsuit or dismissal, teachers handing in their notice but there could also be mediation and the search for a solution that all can accept. Why do I tell you this story? I think some of the symptoms contained in it are characteristic of our time and, in a way, also of the Anthroposophical Society everywhere in the world: divisions and misunderstandings due to culture-based behaviours a lack of communication skills the appeal to change, to think, act and present oneself in new ways intercultural encounters in mixed societies the necessity to approach questions of leadership and structures together in new ways making time and space for open and constantly changing encounters the challenge and chance of having to deal, on a daily basis, with the problem of learning to work together, even if this implies calling one s own convictions and habits into question, or accepting the differences of others or the fact that we cannot always understand each other. From observation to participation Through my visits to different countries and cultures, my work with the students at the Goetheanum and my own research into the question of empathy, three concepts have emerged for me, a kind of archetypal triad of perception, participation/engagement and integration. It can happen, however, that a latent threshold of resistance, complacency or habituation creeps in at the transition between either of these steps. When reviewing her experience of Rudolf Steiner s book How to Know Higher Worlds (GA 10), a student told me that her studies had helped her take the step from observing life to participating in it. I realized then how easy it is to get stuck in the one or other part of this process. Perceiving: watching, observing, contemplating looking around to see and get to know new things, based on a quality of devotion and self-extension, of being at one with oneself. Participating: Entering into problems or needs; recognizing what one finds in order to affirm, shape or transform it; realizing one s own intentions. Integrating: pausing and reflecting on what has evolved or what one has done, looking back with a question, integrating what is new, or what one has newly learned, into what was there before. It seems to me that our Society is also called upon today to take the step from observation to participation. Developments that have so far smouldered under the surface cultural conflicts, for instance have become apparent. The important question we need to ask is whether it will be possible to take the step towards integration or inclusion, towards a true interest and the acceptance of otherness. I give you another example, also from Africa: the transformation of apartheid as a result of Nelson Mandela s cooperation with Frederik de Klerk in Mandela s social skills even if they seemed to be directed against his own people made it possible for de Klerk to take the humanly right decision, against his own government and people. These two totally different men found their own truth helped by the other, and, in supporting each other they made the impossible possible. Even though the situation in South Africa has changed since then the economic and social foundations are blighted by corruption an example has been set, with the approval of the world: perceiving and recognizing each other can effectively transform an entire country. What is now needed is maybe the reflection on and integration of potential, the step of rising above oneself, or extending oneself. My experiences are meant to illustrate the following impulses and questions: new leadership tasks or qualities within the Anthroposophical Society; marrying objective recognition of others with acceptance and the will to take action; leadership from the inside; awareness of the world society, for instance by creating an office for international affairs at the Goetheanum, and a well maintained and representative English website. ó
7 Anthroposophy Worldwide No. 5/16 7 Constanza Kaliks: Courage for the future had the opportunity last year to travel I and gain deeper insights during my visits, conversations and encounters into the activities of the Anthroposophical Society in different places worldwide. During my travels I focussed on the initiatives of young people because both my tasks as representative of the Anthroposophical Society and of the Youth Section are closely connected. Interweaving We often speak of networking today being well connected increases one s chances of being successful. Naturally, I have to connect with many people, because that allows me to widen my view of the segments of reality of which I can ever only see a part. The term networking sounds somewhat mechanical, however. The image I received last year regarding the work within our Society was more that of an interweaving. In the course of the twentieth century anthroposophy has woven itself firmly into the fabric of reality. It has deeply imprinted itself in many different ways in all kinds of places all over the world. In some of these places it has formed specific connections and contours within this interwovenness; in others it is still looking to form such a unique connection with a specific environment. I was able to witness, in many different ways, how anthroposophy happens wherever people have intentions or hopes, or where they connect. People connect with one another in countless places and anthroposophy makes it possible for them to deal consciously and actively with the questions of our time. Being interwoven has become a global reality. When something happens anywhere in the world young people feel directly affected by it. We increasingly realize that our own identity is also shaped by the events in the world. It is becoming ever more apparent that the I constitutes itself based on the way it experiences, and interlinks with, the world. Interweaving is the reality today and, as Rudolf Steiner said in the address he gave to young people in Breslau on 9 June 1924, the spirit of our time seeks to enter into this woven fabric in order to carry a new soul mood into the world. Maybe it is one of the tasks of the Anthroposophical Society to weave a structure into the overall fabric of society and contribute to its further development. At the same time, we each have the opportunity to participate in the questions of the world. Young people express these questions clearly and precisely when one speaks with them. Being human The issues to name but three examples from recent weeks range from having to celebrate religious festivals in Germany with people with special needs although one s own culture is different, to the concerns of a single mother-to-be who decided to use an anonymous sperm donor, to problems regarding digital technologies and how they have taken over so much of our lives today. In all these cases we need to leave deeply ingrained traditional images behind. When we are dealing with human beings all other circumstances take a backseat. New ways of interweaving become possible. Will our society be able to embrace a soul constitution that has humanity woven into its very heart? Within the fabric of today s society the Anthroposophical Society has woven its own texture and this can make a difference: it helps us, wherever we are, to be part of an emerging reality. We are called upon to interfere with this fabric, to face the great challenges awaiting us after a hundred years of contributing to its weaving. We may be hesitant or fearful, wishing to remain with the potentiality. But that will not change the texture of our interweaving. We need courage to say yes to the emerging reality. Then our Society can become an ever growing part of the world and we will be able to actively serve the spirit of our time. ó Medical Section World Eurythmy Therapy Conference ithe Art of Healing based on the Science of Life May 2016 In English, French, German, Italian, Spanish and Russian Information/registration: Communication at the Goetheanum Thank you for your help! Last month s appeal to our readers to send information on media coverage of our events to the Goetheanum Communications department has proved successful. We very much appreciate your cooperation in this matter. Keep looking out! Sebastian Jüngel Contact: Only a few more days to the next Faust performance See page 13 for more details
8 8 Anthroposophy Worldwide No. 5/16 Annual general meeting 2016 General Anthroposophical Society Minutes of the 2016 Annual General Meeting 19 March 2016 Venue: Goetheanum, Main Auditorium 9 a.m.: The Annual General Meeting (AGM) begins 1. Welcome and opening of the meeting Justus Wittich opens the meeting on behalf of the Executive Council, stating that the invitation to this meeting was published in good time in the Society s newsletter and that the meeting is therefore quorate. Approximately 230 members are present in the Main Auditorium. Mathias Forster (Arlesheim/CH) and his team (Paul Zebhauser, Ioana Farca sano, Oscar Aparicio, Keith Sagal, Marilha Balieiro, Alexandru Ceplinschi) are in charge of counting the votes. Oliver Con radt is the minute taker. All contributions are simultaneously interpreted into English and French. 2. Executive Council statements and discussion Seija Zimmermann, Bodo von Plato, Joan Sleigh and Constanza Kaliks present the Executive Council statements (see pages 4 to 7). During discussion Christoph Lu kas (Otzberg/DE) asks for more detailed information about the initiatives of the Executive Council. Bodo von Plato proceeds to expand on his report, describing his work at a school in France. 3. Motion to amend the Bylaws Justus Wittich moves on to the only motion previously submitted, which proposes that procedural rather than decision minutes should be taken during annual general meetings. Moritz Christoph (Bad Säckingen/DE), who represents the motion, explains that the applicants wish to change their motion into a concern for this year and that they ask the general meeting to take up the motion in freedom. Julius Wittich expresses his gratitude for this step saying it coincided with the intentions of the Executive Council, and he asks the minute-takers of the conversation groups on future visions and of the Speakers Corner sessions to send their reports to Oliver Conradt or Sebastian Jüngel (editor of Anthroposophy Worldwide). In addition to the minuted decisions, the AGM and the Annual Conference will be documented in detail in Anthroposophy Worldwide. Justus Wittich announces the Speakers Corner groups: When can young people take over? (Constanza Kaliks, Joan Sleigh) Rudolf Steiner s image today (Johannes Nilo, Bodo von Plato) The keeping killing eating of animals (Ueli Hurter, René Becker) How can we deal with the social threefolding impulse today? (Gerald Häfner) Do the anthroposophical branches have a future? (Franziska Bücklers, Seija Zimmer mann) How can the Rudolf Steiner Estate Management Foundation, the Rudolf Steiner Archives and Rudolf Steiner Press be supported? (Heidrun Scholze, Justus Wittich) Free initiatives to a.m. Coffee break a.m p.m. Speakers Corner: The reports of the Speakers Corner sessions and of the conversation groups on future visions are available online at p.m. Lunch break The opening day of the Annual Conference: photo exhibition Faust Presentation of the Annual Financial Statement for 2015 and discussion Paul Mackay chairs the remainder of the AGM. Justus Wittich presents the 2015 annual financial statement and the budget for 2016, speaking in vibrant images of the future funding of the Goetheanum (cf. the Treasurer s Report in Anthroposophy Worldwide 3/2016). The present treasurer s advisory group consists of Julian Schily and Alexan der Thiersch (DE), Marc Desaules (CH), Pim Blomaard (NL), Daniel Håkanson (DK), Ma rianne Schubert, Ueli Hurter, Paul Mackay and Frieder Sprich (Goetheanum). Pim Blomard speaks on behalf of the advisory group: The Goetheanum s finances are transparent and can be discussed. The advisory group advocated operational reserves which have been included in the annual financial statement. Liquid funds were an important topic. Even if membership numbers are falling slightly one can say: there is money, there is interest, and now the money needs to flow. Auditor Urs Santschi speaks of his work and the new legal requirements regarding annual financial statements. He recommends adopting the annual financial statement. During the discussion, Eduard Willa reth (Arlesheim/CH) proposes to levy a charge of one Cent on all anthroposophical products, such as Demeter for instance, which is then to be paid to the Goetheanum. With membership numbers going down, one needs to look into new financial concepts. Many enter-
9 Anthroposophy Worldwide No. 5/16 9 prises have grown from impulses that were, and are, fostered, researched and developed at the Goetheanum. It therefore seems reasonable, in the interest of the continued entrepreneurial development, to introduce this kind of monetary flow from the enterprises to the Goetheanum. Even with a low levy charged on each product the necessary funds could be raised because of the quantity of products sold. Eduard Willareth asks the Executive Council to look into this matter. Justus Wittich, Ueli Hur ter, Marc Desaules and Paul Mackay respond to the proposal. Justus Wittich supports this concern, briefly mentioning where similar schemes have been in place for some time or are being discussed: the Pedagogical Section receives one Euro for every Waldorf pupil in Germany, which adds up to a total of 90,000 Swiss Francs per year. Hartwig Schiller, the general secretary of the Anthroposophical Society in Germany, was one of the initiators of this funding scheme. Will other countries follow suit? Experience shows that it takes a Photo: Sebastian Jüngel long time to put such new ideas into practice. During the discussion of Eduard Willareth s proposal the question keeps coming up as to whether the School of Spiritual Science needs to be kept separate from such financial arrangements. Similar questions have been discussed for some time with the farming movement or Weleda. Ueli Hurter describes the international set up of the biodynamic movement. In 1997 the association Demeter International was founded in order to allow independently certifying organizations all over the world to work together more closely. However, the BioDynamic Association (IBDA) holds the property rights in the brands on trust. All national biodynamic associations are IBDA members, meaning that most people, whose existence is linked to the biodynamic impulse, are represented among the owners of the shared brands. The IBDA, on the other hand, is connected with the Section for Agriculture through the bylaws and the council members. Ueli Hurter comments on Eduard Willareth s proposal that the idea seems plausible but that it will come up against obstacles because of the biodynamic movement s federal structure. In talks with the Goetheanum it was be important to establish that it can enter into contracts as well as demonstrate its actual contributions and its knowledge of market requirements. Marc Desaules speaks about an initiative, FondsGoetheanum, which was launched in Switzerland seven years ago and which goes back to a suggestion Rudolf Steiner made on the final day of the 1923 Christmas Conference: to present the fruits of anthroposophy once or twice a year in a newspaper supplement. FondsGoetheanum wants to reach people who use and acknowledge the products of anthroposophy without being members of the Anthroposophical Society. So far, the initiative has generated around one million Swiss Francs in donations, half of which was used to support research in Switzerland and the other half to support the Sections at the Goetheanum. FondsGoetheanum was made possible with start-up funding and is only now, after seven years, beginning to finance itself. Paul Mackay speaks as president of the Weleda board of directors. The donations and contributions from institutions to the School of Spiritual Science which are listed in the annual financial statement are mostly from Weleda. Weleda s board of directors found it necessary to bring clarity to its relationship with the Goetheanum. The General Anthroposophical Society and the Arlesheim Clinic are major shareholders of Weleda. This is another reason why it is important that the donations from Weleda go directly to the School of Spiritual Science. The Weleda board of directors wishes to encourage other anthroposophically inspired enterprises and institutions to support the School of Spiritual Science with donations. The 2015 financial statement is approved by a large majority (no opposing votes, three abstentions). 5. Election of auditors The proposal to reappoint Santschi & Partner Treuhand AG for the financial year 2016 as auditors of the General Anthroposophical Society is approved by a large majority of the general meeting (no votes against, no abstentions). Urs Santschi expresses his gratitude for the trust invested in his firm and accepts the decision. 6. Motion to discharge the Executive Council The Annual General Meeting discharges the Executive Council with a clear majority (one vote against, six abstentions). 7. Conclusion of meeting The Annual General Meeting concludes at 4.15 p.m. Minute taker: Oliver Conradt; chairs of the meeting: Paul Mackay, Justus Wittich; on behalf of the vote counters: Mathias Forster
10 10 Anthroposophy Worldwide No. 5/16 Forum The Threefold Social Organism Why are we not getting through to the public? During the annual conference of the Social Sciences Section at the Goetheanum, from 4 to 6 March 2016, the question was discussed as to why we fail to reach the public with the social threefolding idea. We could also ask, Why are we not getting through to most members of the Anthroposophical Society with this idea? The main reason for this failure is that the supporters of the idea made two mistakes in the decades following World War II. One was that they got stuck in theorizing about how to solve social problems such as the question of money, the associative order of the economic life, the ownership of land or industrial corporations etc. As part of this process diverse ideas were developed and then published in books or anthroposophical journals as proposed solutions and one hoped that the public would embrace and try to implement them. Thought-out concepts are no solutions Understandably these expectations were not met, not only because the propositions in question were made by anthroposophists, but primarily because it was, methodically, the wrong move. One simply cannot theorize on how the one or other social question may be resolved and then expect other people to put one s theories into practice. Rudolf Steiner called this utopian. One particularly striking example is the individual who very committed to social-scientific questions drafted a constitution for the reunification of Germany after the turnaround in Central Europe in His draft had of course no chance of being realized. It is also understandable that most members of the Anthroposophical Society have little interest in such theories, because they feel they are not competent enough to form an opinion on such specialized scientific matters. Leaving others free If we seek to find more support for the social threefolding concept and for Rudolf Steiner s social-scientific ideas, we must take into account that he presented his suggestions on how to solve the social problems of his time mainly as ideas; even if he made concrete proposals, these were meant as examples, because ideas can be realized in different ways depending on the prevailing circumstances. This can be illustrated with the example of Goethe s archetypal plant, from which the most diverse plant forms have emerged. Similarly, Rudolf Steiner said on 11 June 1922, in a lecture on the main aspects of the social question, that his book on this question had basically been misunderstood at all levels. [ ] The book was meant as an appeal not directed at the thinking about all kinds of institutions, but as an appeal directed at human nature itself. [ ] People basically took what was given in order to illustrate the main point for the main point itself. The example he used was that of the circulation of capital and how it could be transformed, or his observations on pricing, the value of labour etc. His intention was to explain how humankind could develop social thinking, feeling and will. 1 Working together In the introduction to his book Towards Social Renewal Rudolf Steiner explained how he wished his ideas to be understood, The ideas presented in this book have been wrested from an observation of life itself through which, I trust, they may also be understood. 2 This means that if we wish to contribute to solving a social problem on the basis of Rudolf Steiner s social ideas, we must first develop these ideas, then examine the problem in question in the light of these ideas and connect with the people involved before finding a possible solution together with them. When we study a problem intensely, intuitive ideas for its solution may arise in us. This needs no clairvoyance. But it needs a flexible thinking that takes the thoughts of others into account. The moral imagination Rudolf Steiner refers to in his Philosophy of Freedom can help with this, because the two can make an important contribution to finding an appropriate solution which can be supported by all involved. It also needs a moral technique, however, for putting the jointly found solution into practice, and this requires us to know the exact circumstances of the problem, to find funding and so on. Social institutions During the Section conference, Gerald Häfner described how, in Wurttemberg in 1919, Rudolf Steiner s attempt to implement the social threefolding idea had to be abandoned due to strong resistance from the party and union leaders, and the trade associations. But Rudolf Steiner continued to do all he could to implement the idea at least in part, for instance, by founding the Waldorf School as a starting point for an independent school system, introducing associative economics by establishing the company Der Kommende Tag, and newly founding the General Anthroposophical Society as a new form of community based on freedom. Naming the spiritual source In the following decades the anthroposophists continued to work in this sense, setting up social organisations in charitable ownership such as Waldorf schools, anthroposophical hospitals, special needs institutions, biodynamic farms etc. These then had a positive effect on the public where they became recognized and where they ensure that many people get to know about and find an interest in anthroposophy, and even become anthroposophists. It happens rarely, however, that these people also develop an interest in the idea of the threefold social organism. This has to do with the other reason why we do not reach either the broader public or most members of the Anthroposophical Society with the threefolding idea: the idea is not usually presented in the context of Rudolf Steiner s spiritual-scientific research, even though this is where it originates. While people expound and justify this idea and other socialscientific concepts at length, hardly anyone ever explains the deeper spiritual essence
11 Anthroposophy Worldwide No. 5/16 11 in them. In other words, we must not regard the social organism in its horizontal threefoldness only, but we also need to see and comprehend its vertical fourfoldness. And we must not forget that not humanity alone but the earth, as well, constitutes the social organism s physical body.4 The spiritual dimension of the social life: meeting of Dietrich Spitta (right) and Paul Mackay of the social organism. As I mentioned earlier, people recognized, even in Rudolf Steiner s lifetime, the need for social threefolding in external institutions, whereas his intention was to illustrate how humanity can come to think, feel and act socially. Apart from a few exceptions, this is still lacking today in all parts of the world. Connecting with the spiritual world Egoism and materialistic views are ubiquitous but they are not the soil on which social thinking, feeling and actions can grow. Such soil would need us to reconnect with the divine-spiritual world by entering deeply into anthroposophical spiritual science, because it needs this connection so that moral intuitions and impulses can arise. There is an interesting but little known statement by Rudolf Steiner that should be mentioned here. He spoke of someone who thought himself very clever and profound and who wrote in an essay that society, social coexistence, should not be regarded as a mechanism, but as an organism. Interestingly Steiner described this as the worst Wilsonism, adding, I have often reiterated that the essence of Wilsonism is to see society in terms of an organism only. But to understand social structure we need more than this concept; we need higher concepts for social structure can never be regarded merely as an organism. It has to be understood Photo: Sebastian Jüngel as psychism, pneumatism, for spirit is also at work in all human coexistence. 3 Fourfoldness This shows clearly that it was essential for Rudolf Steiner not to regard the threefold social organism as isolated from the spiritual world, but in connection with the life of spirit and soul. Just as we cannot fully understand ourselves as human beings if we only see our physical and etheric organism without considering that we are made up of body, life, soul and spirit, so, too, we are unable to grasp the whole essence of the social organism if we don t differentiate between its social forms and institutions, the life unfolding in them and the spiritual beings at work New openness Today, many anthroposophists tend to conceal the spiritual dimension of the social life because they fear that it might put people off. They are forgetting that a new openness towards the spiritual life has been evolving since the end of the nineteenth century, because the former close connection between ether body and physical body is gradually becoming looser. During World War I Rudolf Steiner said with reference to Fichte s Addresses to the German Nation and the great responsibility that rests upon the people of Central Europe, The spiritual view of the world must flow into the human souls for the benefit of humanity. And the spirit of worlds looks to the people of Central Europe for they must be the voice for what he tries to impart to humanity in continuing revelation 5 Dietrich Spitta, Bad Liebenzell (DE) 1 Rudolf Steiner: The Tension between East and West (GA 83), Lecture of 11 June Rudolf Steiner: Towards Social Renewal (GA 23), Introduction (tr. M. Barton). 3 Rudolf Steiner: Dying Earth and Living Cosmos. The Living Gifts of Anthroposophy (GA 181), Lecture of 16 July 1918 (tr. M. Barton). 4 Cf. the chapter Erde und Menschheit als viergliedriger Or ganismus, in: Dietrich Spitta: Der soziale Organismus als My sterium, Stuttgart Rudolf Steiner: Das Geheimnis des Todes (GA 159), Lecture of 7 March 1915.
12 12 Anthroposophy Worldwide No. 5/16 Forum Working with the mantra of the School of Spiritual Science Fruits of life and roots of knowledge A spiritual gift such as a mantra is more than its content. The quality of its effect depends on the relationship one has with it. There was not enough time at the Annual Conference for Martin Kollewijn s contribution; we therefore publish a written version of it here. Our most precious gift the ability to judge freely was only able to evolve as long as we were detached from spiritual experience. Only once the abstract thinking of the natural sciences had made it possible to convey spiritual contents in a comprehensible form, without endangering our independence, was it possible for spiritual science to make public what used to be kept in strict secrecy. Transforming this form into living thinking is the task of each individual. This ensures our freedom. Deciding to change How is it with the School of Spiritual Science, whose forms correspond directly to the spirit? The content is not what makes the difference. This content can be presented outside the School of Spiritual Science as long as its forms are suited to spiritual science. By themselves, however, the forms of the School of Spiritual science would threaten our freedom. Each spiritual experience conveys to us the feeling, You must change your life, an experience that can be devastating and paralyzing. Only when we decide from the outset that we are willing to change so as to do justice to the spiritual word also in our outer existence will we be able to hear it safely. This is the deeper reason why we need to be willing to be representatives of the School of Spiritual Science before we can become members. The relationship Bodo von Plato spoke of (see page 5) applies here: the extent of one s spiritual experience corresponds to the extent to which one is prepared to change. Semele, the mother of Dionysus, asked Zeus to reveal himself to her in his real form. When he complied she was consumed by lightning. The delicate shell of our human self can easily be burnt in the direct experience of the spirit. Only fire itself is not scorched by fire. But how is it with those who have heard the contents of the School of Spiritual Science since their publication and yet have remained unharmed? If these contents are conveyed in a way that allows them to unfold their original effect, there is a danger that those who hear them lose their own will. They may become blind followers or develop a tendency towards sectarianism. In most cases these contents will, however, only be absorbed by a mirrored thinking without danger to a person s free judgment. This is what we hope for, although it goes against the purpose and meaning of the School of Spiritual Science. The mantras of the School of Spiritual Science When non-members who come across the mantras study the text that goes with them, one of two things may happen: either they say, I wish to work with these mantras and will therefore apply to become a member of the School of Spiritual Science, or they say, Since I don t want to become a member of the School of Spiritual Science, but have no intention of destroying it either, I will leave the mantras alone. We cannot blame them if they fail to understand the context and think that it can do no harm to meditate the Class mantras without having a connection with the School of Spiritual Science. We cannot breach an agreement that we have never entered into. There must be clarity about this within the Society, however. There are those who say, It is good when people recognize the quality of these mantras and they can do no harm by using them outside the School of Spiritual Science. I fear, however, that this, while wellmeant, is quite short-sighted and naïve. Someone may object that the School of Spiritual Science has been flourishing even though its contents have been used by outsiders for some time. Surely, there has been a definite increase in intensity and the work is so strong that this wrong usage cannot do it any harm. And yet, we witness also that the Anthroposophical Society is becoming ever greyer and that it is shrinking, while the anthroposophical institutions are losing touch with the School of Spiritual Science. The willingness to be a representative Justus Wittich spoke of institutions where only a tenth of coworkers are Class members. This proportion, as in the Frankfurt institution he mentioned, is extremely good. There are others where no coworkers feel in any way connected with anthroposophy, even though they are the ones who represent it to the outside. These people may be ever so capable, yet it is foreseeable, if this does not change, that the anthroposophical fields of life will dry out in the long term. The stream needs to flow in two directions. The practical work needs to be fertilized by the spirit knowledge of the School of Spiritual Science, which, in turn, needs to be ferti- The cleansed soul represented by the white dove Drawing: Johanna Schneider lized by the practical experience in the world. If mantric work is done outside the School of Spiritual Science and practical work is done in the fields of life without connection to the School, this stream is interrupted. For the individual as well as for the School as a whole, the will to represent is the prerequisite and guarantee for the connection between the fruits of life and the roots of knowledge. Seed of transformation During the Remembrance of the Dead, Paul Mackay spoke of the temptations of Christ after the baptism. We see images of this in Chartres, in one of the high windows, below the feet of the Virgin Mary. On the panels between the temptation and those of Our Lady the Wedding at Cana is depicted, where Jesus turned water into wine. The wedding table evokes images of the Last Supper. The composition leads us to ask, Why is it good to turn water into wine, while turning stone into bread is a temptation of the devil? The transformation of water into wine is associated with the Virgin Mary. The soul needs to be chaste for the pure water of life to be permeated with consciousness, or for water to be turned into wine. At the Last Supper wine is turned into the blood of Christ and before that, bread into his body. How is it
13 Anthroposophy Worldwide No. 5/16 13 Goetheanum with the bread? Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit (John 12:24). With Christ s death and resurrection the seed for the transformation of the earth was planted. They are the answer to the temptation to turn stones into bread. In the Chartres window, the large white dove of the Holy Spirit hovers above Mary who sits on a throne. Three rays of light stretch from this dove to Mary s crown. The cleansed soul receives heavenly thinking. If this is led downwards, it is not only able to recognize the tempter but also to bring about transformation by connecting with the seed that has been received into the earth. This is why the transformation of water into wine is good while the direct transformation of stones into bread is evil. Since the fifteenth century the consciousness soul has succumbed to the temptation to turn stones into bread, for all it does is apply rational thinking to nature. Transformation is only possible with a thinking received through human judgement but detached from the body. This is why we need the School of Spiritual Science as we need our daily bread. Maintaining the ability to judge If, in the sensory world, we strive to act in accordance with what we receive spiritually in the Michael School, we do not need to fear for our earthly power of judgement. It will grow ever stronger. A fire needs to be fed and it needs to be rekindled when it dies down. Awareness of the needs in the world and practising mantric meditation will feed and rekindle the fire of our will to represent the School of Spiritual Science. Martin Kollewijn, Kleinmachnow (DE) Goetheanum Stage: New production of Faust Parts 1 and 2 (unabridged) After the premiere is before the next performance The premiere of the new production of Goethe s Faust 1 and 2 (unabridged) has attracted broad media attention. Five performances are still to come in the current year. Three of them will be simultaneously read in other languages: at Ascension, at the Youth Conference in July and during the International Faust Festival in August. Less study more life experience: Urs Bihler as Mephisto There is something special about each of this year s Faust performances. The premiere on 25 to 27 March was the 75th full performance since 1938, when Goethe s Faust 1 and 2 was performed for the very first time, at the Goetheanum. The 76th performance, which will run during the Ascension Conference of 5 to 7 May, will be simultaneously read in Chinese. Constanza Kaliks and Johannes Kühl write that the play deals with the longing for knowledge and love that we all share, and the insight that we start off as incomplete and imperfect beings. Experiencing this imperfection makes us yearn to contribute to shaping and changing the conditions in the world. Two German-speaking conferences Both the Whitsun and the Summer Conference will be in German only. The Whitsun conference (12 to 16 May) will focus on the mystery of Pentecost. Michael Debus and Christiane Haid summarize a core thought of the lectures at the Whitsun conference when they say that Our human dignity is something we have from birth freedom, on the other hand, evolves in our biographical death experiences. The Summer Conference (19-23 July) is about the boundaries of I -experience. In the invitation letter Christiane Haid and Paul Mackay write about the first part of the tragedy that Faust experiences the boundaries of knowledge and science, devotes himself to magic, considers ending his own life, makes a pact with the devil, begins a love affair that ends in the death of his lover, and incurs guilt through it. In Faust 2 Faust becomes guitly again but is saved by his constant striving and his love for Gretchen. More multilingual conferences The Youth Conference (25 to 29 July) is mostly for people under the age of 35. The conference fee is therefore reduced to 250 Swiss Francs and includes performances, meals and group accommodation. Inspired by the question Am I Faust?, Constanza Kaliks and Stefan Hasler call attention to the relationship we each have with the world. How do the questions of the world affect me? How does the world perceive my constant wish to question and transform it? This conference will have simultaneous readings in English and Spanish. This year s cycle of performances of the full Faust will conclude with the International Faust Festival (1 to 5 August). Virginia Sease, Joan Sleigh, Oliver Conradt and Johannes Kühl invite you to experience how relevant Goethe s Faust is for us today: To cultivate true humanity also means to face the persistent challenges of the powers that seek to alienate us from our original spiritual identity. The International Faust Festival will have simultaneous readings in English, French and Spanish. Sebastian Jüngel Ticket sales and informatio: Goetheanum Empfang, Postfach, 4143 Dornach, Schweiz, Fax Telephone booking: Tuesday to Saturday, 2 to 6 p.m., Online booking: Photo: Georg Tedeschi
14 14 Anthroposophy Worldwide No. 5/16 Anthroposophical society 22 May April 2015 Thomas Schmidt 15 Oct Feb Ruth Finser had to think of Thomas Schmidt I repeatedly over the last year mostly when I was out at night looking at the starry sky. He seemed close then. I could see him before me, torch in hand, pointing it heavenwards and speaking compellingly of the cosmic language, of the cosmos as a constellation of stars, as a myth, as expressed in modern astrophysics or in Albert Einstein s general theory of relativity. Academic career Thomas Schmidt was born in Bretsch (DE) on 22 May 1934, the son of a priest. Anthroposophy lived in his family home through their contact with Professor Hans Hahn in Halle (DE). His godfather was Friedrich Benesch. Thomas Schmidt passed his Abitur (A-Level examinations) with Latin as his main subject in Halle in 1952, at one of the GDR s last humanist grammar schools. Studying Rudolf Steiner s Philosophy of Freedom and Theosophy helped him through these stressful times. Thomas started reading physics at Kiel University in During his studies he lodged with the Benesch family in Kiel. He interrupted his university studies to spend an intense and great apprenticeship at the Priest Seminary of the Christian Community in Stuttgart (DE). Gottfried Husemann s observation that Rudolf Steiner considered astrophysics to be the natural science most likely to push through to the spirit encouraged Thomas to enrol in astrophysics at Göttingen University (DE). In 1961 he obtained a doctorate in solar physics. In Göttingen he also met his first wife. Two sons resulted from their marriage. In 1962 he went to Heidelberg where he lectured in astrophysics, qualifying as a Photo: Johannes Kühl professor in His astronomy studies led him to observatories as far afield as South Africa. Coming face to face with apartheid awakened his interest in socio-political issues. In 1973 he ended his academic career and began a second professional career at the Waldorf School in Frankfurt (DE) The language of gestures In 1975 his wife asked for a divorce and the two agreed to part ways. In 1981 he married his colleague Cornelia, with whom he went on to have three daughters. In 1984 the family moved to Bielefeld where Thomas was very active in the Waldorf School and in the work of the anthroposophical branch. It was at that time that he decided to adopt an ecological lifestyle, even giving up his car. His methodical approach was based on the gestures arising from physics and spiritual science. What kind of emotional gesture is evoked when one thinks about objects such as black holes? Thomas Schmidt developed various tools to prevent the language of gestures from becoming sentimental or fantastic, for instance by working with Rudolf Steiner s Michael Letters. He wrote many essays and published a book on astronomy (Astronomie- Kosmologie-Evolution, Stuttgart 2004). Hans-Bernd Neumann, Tübingen (DE) Ruth Elisabeth Maria Finser crossed the threshold just before sunrise on February 7th, 2016 after battling a difficult illness. She overcame her suffering to sing and speak her heartfelt encouragements to her husband, children and grandchildren just hours before her passing; facing the challenge of death with courage and the utmost of human dignity. Eurythmy was one of Ruth s most treasured gifts, but also one of her greatest challenges. She was more than forty years old when she began her training at the Spring Valley Eurythmy School. She undertook a strenuous four-year training as part of the A Group: the first class to start the school in America and graduate. Given her age, the teachers made no promises of graduation sometimes even discouraging her from continuing. Ruth however intended to use eurythmy therapeutically. Ruth believed it was her intense dedication to anthroposophy that pulled her through. She persevered as she did so many other times in her biography with love, devotion, and determination. As a therapeutic eurythmist, Ruth helped countless patients. Her husband Sigfried describes how every evening she settled in with her pink eurythmy books around her and carefully prepared her treatment plans for the next day. She always consulted with anthroposophic physicians working in collaboration with Phillip Incao, Anna Lups and Paul Scharff. Ruth approached her work with deep reverence and patience, allowing her patients to rest in a special room after their sessions to insure the eurythmy would work more deeply. Her family members describe countless people who have come forward in gratitude for her healing ministrations. Dr. Phillip Incao fondly remembers how Ruth helped heal his sons nearsightedness through eurythmy, as he faced the light from her studio windows through carefully prepared colored veils. I got to know her better and to appreciate her devotion to healing first-hand when she taught me eurythmy exercises, which proved essential to the healing of my midlife illness/ healing crisis back in 1986 in Harlemville, NY. She was one of the guiding lights who led me through to healing at a crisis point in my life, to whom I look back with gratitude, explained Dr. Incao. Steven Johnson said, At times when I would treat Ruth as a patient she would always say she had to get better so she could care for her husband or attend to someone else. She was a strong individual but always put others needs before her own (and with a smile) even when her own suffering was significant. Her family describes the gift it was to experience her cross the threshold at 87 years of age with the same wakeful character, courage and love for anthroposophy and helping others she exemplified throughout her life. She will be greatly missed by many. Mark A. Finser, Mill Valley (USA)
15 Anthroposophy Worldwide No. 5/ Oct March 2016 Sonja Maria Vandroogenbroeck Sonja was born in Basel and grew up with her maternal grandmother, in the sheltered rural surroundings of Bottmingen Mill. Her father lived in South America, her mother and four half-siblings in France. Later, Sonja attended a commercial college before training as a secretary, with the haute couture firm Altermatt in Basel among others. Having heard so much about the wonderful models in Paris, twenty-year old Sonja decided to toss a coin to find out whether she should get married or apply to the famous fashion designers Christóbal Balenciaga and Hubert de Givenchy in Paris. The latter invited her to a fashion preview and offered her a job on the spot. From fashion to anthroposophy Once she had finished her strict, boarding-school-like training, the shy young Swiss woman received invitations to fashion shows all over Europe: the magic of the name Givenchy opened the doors to the most elegant fashion houses for her. It was not long before she decided to take the plunge into self-employment as fashion editor for magazines and television. She married the jazz pianist Joel Vandroogenbroeck and the couple was soon joined by their daughter Nathalie. At the age of 33 Sonja became seriously ill. Her marriage broke up and she faced a difficult and lonely period trying to find a new meaning to her life. It was during that time that she met Simone Schäfer who introduced her to anthroposophy. At the age of 35 she met her new partner, the classical pianist Joachim Scherrer, and a happy phase of her life began. Sonja worked in the Goetheanum bookshop and studied painting at the Gerard Wagner School in Dornach. Gradually she began to offer her own courses and further training for teachers and founded her own painting school, Arteum. Again she was successful and saw her work flourish nationally as well as internationally. Further deepening At the age of 49 she was again afflicted by illness, the separation from her second partner marking the beginning of a severe twelve-year crisis. In 1997 Sonja was admitted to Haus Martin (a care home in Dornach) and with her 63rd birthday a golden autumn dawned for her: her health improved and she began work as a tour guide, in various languages, at the Goetheanum and she took care of the statue of the Representative of Humanity. She also studied Rudolf Steiner s writings more intensely at the Troxler Institute in Basel, where she found new, warm friendships. When she was 77 she was again plagued by severe illness, meeting this renewed attack with almost superhuman strength. After a short period of suffering she peacefully crossed the threshold on a beautiful spring morning in the presence of her daughter. Sonja Vandroogenbroeck, Arlesheim (CH), with added reports from Nathalie and Emanuel Abbühl- Vandroogenbroeck We have been informed that the following 49 members have crossed the threshold. In their remembrance we are providing this information for their friends Goetheanum Membership Office Terence Stubbs Keswick (GB) 3 June 2014 Peter Kubinec Tlmače (SK) in 2014 Alan Drake Augusta/GA (US) 19 August 2015 Michail Kenderov Sofia (BG) 29 August 2015 Valentina Elina Moskau (RU) 3 October 2015 Francisca Julius Bilthoven (NL) 24 December 2015 Heinrich Bauer Nördlingen (DE) 1 January 2016 Karl Lerner Oberdischingen (DE) 1 January 2016 David Hale Ellesmere Port (GB) 4 January 2016 Angela Riselli Sesto San Giovanni (IT) 19 Jan 2016 Gloria Campbell Waitara (AU) 25 January 2016 Heinz Beyerlein Bad Liebenzell (DE) 26 January 2016 Eike von Hippel Hamburg (DE) 28 January 2016 Virginia Micetich Sun City (US) 28 January 2016 Erich Faes Zürich (CH) 15 February 2016 Renate Jung Bad Schwartau (DE) 16 February 2016 Luise Körbitz Künzell (DE) 17 February 2016 Gabriele Marcinkowski Sylt (DE) 21 February 2016 Linda Scheiber Brugg (CH) 25 February 2016 Lisa Brändle Niefern-Öschelbronn (DE) 1 March 2016 Andreas Hoffmann Berlin (DE) 1 March 2016 Berthold Köhler Büdingen (DE) 2 March 2016 Gerhard Schlüter Hildesheim (DE) 5 March 2016 Rita Taylor Hornby Island (CA) 7 March 2016 Ruth Topp Friedeburg (DE) 9 March 2016 Gabriele Burrini Milano (IT) 10 March 2016 Margerite Pretzer Borchen (DE) 10 March 2016 Gerhard Scholl Niefern-Öschelbr. (DE) 11 March 2016 Brita Kvammen Trondheim (NO) 12 March 2016 Hildegard Ruof Dortmund (DE) 12 March 2016 Evelyn Windler Basel (CH) 12 March 2016 Poul Winther Frederiksberg (DK) 12 March 2016 Maria-Renata von Heynitz Pforzheim (DE) 13 March 2016 Anton van der Merwe Hogsback (ZA) 13 March 2016 Jan Bohlmeijer Driebergen (NL) 14 March 2016 Helene Hohler Dornach (CH) 17 March 2016 Eberhard Srocka Dortmund (DE) 17 March 2016 Irja Mäkinen Helsinki (FI) 19 March 2016 Sonja Vandroogenbroeck Dornach (CH) 19 March 2016 Irmelin Pfaff Lippstadt (DE) 21 March 2016 Erna Reimann Therwil (CH) 21 March 2016 Melchior Tautz Puchheim (DE) 23 March 2016 Wolfram Gruner Jena (DE) 24 March 2016 Barbara Mumm Kassel (DE) 25 March 2016 Katharina Kratzert Berlin (DE) 26 March 2016 Everhard Menke Sankt Augustin (DE) 26 March 2016 Eva Picard Noordhoek (ZA) 3 April 2016 Laura Fernandes Barros Sao Paolo (BR) 5 April 2016 Mirjam Hege Basel (CH) Easter 2016 From 15 March to 11 April 2015 the Society welcomed 85 new members 94 are no longer registered as members (resignations, lost, and corrections by country Societies)
16 16 Anthroposophy Worldwide No. 5/16 Goetheanum Visions of a Goetheanum art collection From art collection to a museum of the future The art collection at the Goetheanum which has grown over the decades, virtually unnoticed by the public, now encompasses a unique complex of visual art works by Rudolf Steiner and his pupils that is as valuable as the existing body of anthroposophical writings. Heide Nixdorff continues the series on the idea to create a House of Visual Arts. Now that almost a hundred years have passed since the House of the Word (the Goetheanum) was inaugurated by Rudolf Steiner himself, it is time to think of a House of Visual Arts, for which the Anthroposophical Society would take responsibility. The idea is not new: it has come up repeatedly in a thirty-year rhythm (around 1935, 1965, 1995). As members of the Anthroposophical Society we are coresponsible for these works and looking after them is becoming more urgent. Present storage conditions will soon result in irreversible damage to the art works. The necessary steps such as the appropriate reorganization of the works with consideration being given to the various materials, the renovation of buildings and rooms to architecturally optimal standards, a complex air conditioning system, the restriction of harmful substances and biological damage may, however turn out more expensive than an entirely new storage building that could become part of a new museum.* New public interest Ever growing initiatives for exhibitions at the Goetheanum and elsewhere have brought the work of Rudolf Steiner and his pupils into the public light over the last five years. Reinhold Fäth s history of the reception of anthroposophical art first published in his catalogue for the exhibition Aenigma. A Hundred Years of Anthroposophical Art (Revnice 2015) has raised the highly relevant question as to where anthroposophical artefacts have their place within the art of the world. For such a place will establish what constitutes the hallmarks of this artistic approach and the core qualities of its artists. These are important questions that need to be discussed along with the concept of a potential museum. The stream that has begun to flow must not be allowed to run dry now. But the necessary tasks can no longer be taken on by individuals: concerted efforts are needed. Hilde Pollak-Kotányi: Detail from an embroidery As a result of these exhibitions the art market has now also discovered the segment anthroposophical art, meaning interest in this work will grow among private collectors and gallery owners, not to mention within the anthroposophical movement itself. Would this not make the loss of essential pieces of art for exhibitions and research inevitable? A body of experts Keen to avoid such a scenario I took my concerns, in October 2015, to Bodo von Plato, who is a member of the Executive Council at the Goetheanum, and to Marianne Schubert, the leader of the Visual Arts Section. We spontaneously agreed to consult with Executive Council members, representatives of the Archives and art collection, the Visual Arts Section and other experts in the field from outside, and we thought of the first preliminary steps towards a living museum: 1. Meeting as many representatives of art foundations, gallery owners and private collectors of anthroposophical art as possible in order to inspire a sense of responsibility for superordinate goals. 2. Forming a body of competence and global expertise to advise the Goetheanum Leadership as regards the Photo: Kunstsammlung am Goetheanum museum concept. Since anthroposophical art, unlike expressionism or cubism, does not represent the style of a particular period but a way of looking at the world, one needs to consider more recent art forms which are pushing the boundaries of classical genres and disciplines. 3. Convening another international body of experts which will take on an advisory role when the time has come to plan and execute the House of Visual Arts (a working title), and which takes into account the esoteric dimension of the complex of works as well as the newest standards in museum technology. We are thinking of art historians, culture and museum experts, curators, architects with practical museum experience and we also envisage consultations with the International Council of Museums (ICOM). We need to draft a concept to be finalized within two years that presents the situation and spiritual background appropriately, and can convince the public so that the necessary funds can be applied for from local and national governments as well as public and private foundations. Taking action now Instead of worrying about time- and cost-intensive preventive conservation and risk management, the time leading up to the building work could be used for a number of tasks, such as compiling an inventory and a catalogue, carrying out scientific research, cautiously supplementing the collection and dealing with the other urgent questions mentioned. May this project, which has grown organically from the history of the Goetheanum, overcome all the obstacles which will doubtlessly arise, with expertise, selflessness, strength and presence of mind. Heide Nixdorff, Kleinmachnow (DE) Heide Nixdorff, an expert in ethnology, cultural sciences and museum curation, has been artist in residence at the Goetheanum s Visual Arts Section since February 2015, working on an art project and gaining insights into the condition, tasks and goals of the Goetheanum art collection. * F. Waentig, M. Dropmann et al., Präventive Konservierung. Ein Leitfaden. ICOM Deutsch land. Beiträge zur Museologie. Vol. 5, 2014
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