Editorial General Anthroposophical Society Interview with Hans van Florenstein Mulder... 4 Highlights from 2007/

Transcription

1 Content Editorial... 3 General Anthroposophical Society Interview with Hans van Florenstein Mulder... 4 Highlights from 2007/ School of Spiritual Science Youth Section... 7 Section for Mathematics and Astronomy... 8 Medical Section... 9 Natural Science Section Pedagogical Section Art Section Section for Agriculture Section for the Arts of Eurythmy, Speech, Drama and Music Section for the Literary Arts and Humanities Section for the Social Sciences Goetheanum The Year at the Goetheanum...17 Financial Report...18 Addresses

2 Editorial Dear members, In the 21st century, we human beings have become so independent, so emancipated from the conditions around us, that we often find ourselves no longer able to recognize our real relationship to the world. Estranged from the world estranged from ourselves, is a feeling spared almost no one. The positive side of this estrangement is the chance to reach the point where we acquire a conscious and self-created connection to the world and ourselves. The member of the human constitution called the consciousness soul by Rudolf Steiner is now asserting itself in the evolution of humanity. We are gaining a new identity, but we pay a high price for To replace the spirit in thought with the spirit in it when we lose the familiar action is to feel the fundamental social demand in our willing. This loss also marks the unity in thinking, feeling, and time. end of a group identity for the Rudolf Steiner human being, an identity felt as self-evident up to now. The human being becomes antisocial. The creation of a new, conscious relationship among thinking, feeling and willing is one of the most important things that can be acquired by all who work with anthroposophy. In Theosophy, Rudolf Steiner points to this development when he calls the consciousness soul the soul of the soul. Paul Mackay held leading positions in anthroposophical banking before he joined the Goetheanum Executive Council in On January 23, 1923, Rudolf Steiner indicated that the Anthroposophical Society needs all six of the virtues known as the six subsidiary exercises; we need these if the consciousness soul is to leave behind its antisocial nature and enter into a dialogue with the world. This dialogue means that the human being begins to become aware of the world process within him, and thereby reaches a point where he discovers the inner aspect of this world process. Here we will focus on the schooling of our feeling life, one of the six virtues. Here is the beating heart within this six-fold organism for the cultivation of the soul. Last autumn, in collaboration with the general secretaries and branch leaders, we highlighted this motif as the theme for Cultivating this virtue brings a transformation in what is initially a feeling of self-involvement; this feeling then becomes an organ for perceiving the qualities of other people. A capacity for empathy arises, an ability to find our way into another person s world of experiences and feelings. The heart expands and becomes an organ of perception. This path of schooling also means a spiritualization of the emotional competence Margrethe Solstad mentions in this report. If we wish to fulfill our task as the Anthroposophical Society in this century, it will be important to place magnanimity at the center of our community building, for a respectful attitude toward the spiritual world is increasingly based on a respectful attitude toward our fellow human being. This is not an easy path to walk, and it may be that our inadequacies will appear more strongly at first. But our work will also bear fruit when we have traveled further along the path; they will enrich the community as well as the individual. Then it will be possible to accomplish deeds we cannot accomplish alone, deeds that our time is more and more urgently asking of us as a human community and a Society. Paul Mackay Goetheanum Executive Council 3

3 General Anthroposophical Society An Amazing Feeling for the Reality of the Spirit Hans van Florenstein-Mulder on East Asia How is East Asia doing between its economic boom and the loss of its spiritual roots? At the beginning of the 20th century Rudolf Steiner already referred to the significant words of Jan Christiaan Smuts, the South African philosopher, who said that the eyes of the world s statesmen should be turned from the North Sea and the Atlantic to the Pacific, the direct meeting-point of West and East. In China there is a renaissance of the In the foyer of the new training center for biodynamic teachings of agriculture. Confucius and Lao-Tze, a reaction to the enormous economic boom leading to environmental problems. Hans van Florenstein Mulder has been a Waldorf science teacher and was active in teacher training. He was General Secretary for New Zealand, and since 2006 he has represented the Anthroposophical Society in Asia. Tian Zhen or True Nature (near Beijing) is an ecological initiative where East and West or Biodynamics (Anthroposophy) and Tai-Chi meet. It became a biodynamic training center for China. In a reception room were four pictures: Rudolf Steiner, Goethe, Confucius and Lao-tze. This is promising. How can people in the Western Hemisphere understand East Asia? In the West the materialistic or outer world is reality and the spirit is (at best) ideology. In the East it is the opposite; there the spirit is reality, although during the 20th century the influence of the West has grown strong through world trade. My experience is that there is still a real feeling for the reality of the spirit. There is a direct sense for what anthroposophy makes possible: that anthroposophy offers the East a new understanding of their own culture, that anthroposophy not only illuminates the past but also the future with ideas for building a new society. I miss this openness in Western society; there is not the open mind I find in the East. They have a feeling for holistic ideas and take change quite easily. They avoid falling in love with ideas as the West does. I found Richard E. Nisbett s book The Geography of Thought. How Asians and Westerners Think Differently. And Why? to be quite helpful. An example of his research: In an experiment, students from the West and the East were shown a picture of an aquarium and asked to write down what they saw. Those from the West tended to describe a big fish in the middle and perhaps a little of the surroundings. Those from the East tended to describe all the shells, seaweed etc. on the floor and in the general surroundings in great detail and also mention the fish at the end. In the East: from periphery to the center, a holistic picture. In the West: from center to the periphery. The Eastern way is much closer to the pedagogical approach of Waldorf education. In the East there is also an innate feeling for change. Those from the West find it difficult to live with choices. It is either...or. For those in the East this was easier. They can see the value of and and. I also like to cite the Foundation Stone Meditation in this context: Let from the East be enkindled what from the West takes on form. How is anthroposophical life developing? Please note: I do not speak for the developments in Japan because they have their own Anthroposophical Society and movement. It was about 12 years ago that the first Waldorf kindergartens opened in Asia. This was very soon followed by the opening of lower schools, and also upper schools during the past few years. Taiwan: Ilan, Taichung Philippines: Manila Thailand: Bangkok. We have also had Asia-Pacific Teachers Conferences since Last year, 220 teachers attended in Bangkok. Within the school community it has been important to preserve the foundation in anthroposo- 4

4 General Anthroposophical Society phy. This led to the forming of study groups and then to the forming of an Anthroposophical Group in the Philippines and Bangkok, where lessons of the First Class of the School for Spiritual Science are also held. At present, preparations are being made to found an Anthroposophical Society in Taiwan. It is interesting to note how Waldorf education first draws attention and much later comes the development of biodynamic agriculture. Some requests have come for me to conduct biodynamic work in Nepal and Vietnam next year. I would also like to mention Michaela Glöckler s courses for physicians in India, the Philippines, Taiwan, Japan and Australia. It is significant that a question emerged about how the movement can be supported by the General Anthroposophical Society and the School for Spiritual Science. This led to Asia-Pacific Anthroposophical conferences beginning in What face does anthroposophy have (or need) in Asia? In Asia we meet different cultures and religions. It is helpful to wait until a question is asked, to use a common language, and to start from the perspective of the person who asks the question. It is helpful to focus on What unites us in meeting with other religions and cultures. Today so much emphasis is given to doctrinal differences that we forget the values we share. When we are open to asking the right questions, community and agreement emerge. What is the meaning of life? What are the social demands of our time, and how can we find answers that work? How can we maintain human rights, human dignity, equality, and freedom? Through my work meeting other cultures and religions in Asia, I have been able to deepen my understanding of anthroposophy. another. This was started a few years ago with an initiative of Ha Vinh Tho in Vietnam; Buddhists and anthroposophists gathered around the same table. Here we cannot stay with the old ideas and clichés. Modern, engaged Buddhism looks quite different. It is helpful to give globalization and social tensions a human face. And Islam? When I visited the curative education institution in Lahore, Pakistan, in 2006 I discovered the work of the Islamic poet and philosopher Mohammed Iqbal ( ). One can regard him as a kindred spirit to Goethe; Iqbal admired Goethe s writings. He is a modern Islamic thinker whom we can think of as an anthroposophist. I quote some of his ideas. 1. An individual becomes unique, authentic through self-realization. 2. Education needs to strengthen the individuality. 3. Freedom is the very breath of vital living. He sees it as the task of the human being to become a participating force in the creative process of evolution. What should we wish for in East Asia? That it can deepen its rich spiritual roots and anthroposophy can be a great help in this. What are the current tasks? We need to come into a dialogue with one Students at the Waldorf seminar in Taiwan. Signs and crystals. 5

5 General Anthroposophical Society The Unspectacular Presence of Anthroposophy in the World Highlights from 2007/2008 Three places out of a hundred: New York: In the summer of 2007, 20 people took part in excursions and workshops at the anthroposophical Nature Institute to learn more about how to meet nature. The participants could hardly have been more different: a biology professor from Texas just learning about anthroposophy sits next to a teacher with 30 years of Waldorf experience. The course leader, Craig Holdrege, says: That works well. It s not what s in your knapsack; what matters are the new capacities you are able to take home with you. Heliopolis/Egypt: Almost 100 young people sit on the rammed-earth steps under the great sunshade; they are attending a monthly celebration at the Sekem initiative as they silently gaze at the oval stage. Ibrahim Abulaish stands there and tells a fairy tale by curative educator Michael Bauer. Nakorn Nayok/Thailand: At the Pacific Rim conference, 80 interested people converse with Paul Mackay and Cornelius Pietzner about the spiritual dimension of destiny. One of them, Porn Panascot, suggests a culture of critical examination: there ought to be a medal awarded for mistakes. This worldwide anthroposophical life of culture is reminiscent of nighttime photographs of the earth where lighting in cities and streets produces a golden shimmer across the dark planet. The meetings are unspectacular, but they form the inner aspect of anthroposophy s cultural life, one also found in School for Spiritual Science events held in the USA and the Netherlands, in Norway and France. As at Järna in 1991 and at the Goetheanum in 2005, the entire cycle of 19 First Class lessons was cultivated in presentations and conversations. In the USA, 230 School members met with Michaela Glöckler, Virginia Sease, Johannes Kühl, and Cornelius Pietzner; elsewhere, smaller groups came together. Last year, three new General Secretaries took up their tasks. Stefano Gasperi succeeds Stefano Pederiva in coordinating the work in Italy. In Germany, Hartwig Schiller (who led the Association of Waldorf Schools last year) replaces Nana Göbel (who stepped back this year to spend more time on her tasks for the Friends of Rudolf Steiner s Art of Education). Joan Almon (USA) also wishes to concentrate on her work with the Alliance for Childhood, and she handed her office over to Torin Finser. He directs the Waldorf teacher training at Antioch/New England and specializes in exploring the connection between the human organism and organizational forms. He intends to cultivate anthroposophical research and an understanding of cosmic Christianity in his new work (which he shares with MariJo Rogers). There were several celebrations during 2007 (especially in Germany/Munich, the Netherlands, and at the Goetheanum) for the 100th anniversary of the anthroposophical art impulse begun at the Munich congress. In Amsterdam, over 200 participants attended a public conference in November; the conference was devoted to anthroposophically influenced art and performances from the Mystery Dramas. A special issue of the journal Motief also dealt with this theme. In Munich, lectures, discussions, and performances were held throughout the year. In both places there was an emphasis on exploring how Rudolf Steiner s artistic intentions could be taken up and continued beyond outer forms of style and dependence on the works of art he created. In every soul there lives admiration of what is not its own, and a simultaneous wish for originality. This natural tension can also be found within the Anthroposophical Society. Indeed, a consideration of the artistic beginnings at the 1907 Munich congress of the Theosophical Society can contribute something to the future viability of the Anthroposophical Society. 6

6 School of Spiritual Science An Organism after Seven Years Youth Section How does the coming generation see itself and its own expectations in the context of an aging society that is hard to understand? The extensive 15th Shell Youth Study outlines three themes in answering this question. Most young people look with trust to the older generation; the classical generation gap has become almost meaningless. Family connections are prized to an extent not found since the 1968 upheavals. Values like reliability and honesty rank high as qualities classically required in a capacity for relationship. Neither closeness nor distance can be relied on in our time; the important thing is to be ready and willing to be there in the midst of it. Mechthild Oltmann at the Summer Youth Conference Elizabeth Wirsching has led the Youth Section for eight years. She previously worked in Norway as a teacher. The fact that the Youth Section s projects and events struck the same nerve was not the outcome of some strategy, but may have resulted from our pursuit of on-going and living questions. The February Days held by the collegium of the School for Spiritual Science also deserve mention here. Over a hundred youth involved in anthroposophy worked with members of the collegium on issues central to spiritual schooling. A new form of collegiality arose, one that crossed generational lines. Along with our weekend meetings on the mantras of the Class, the February Days form an inner highpoint in the Section s cycle of the year. The liveliest atmosphere is developed in the Connect conferences, always held in the spring. About 30 twelfthgrade classes from over 20 countries are invited to the Goetheanum for a first meeting with anthroposophy. Several students who attended the first Connect conference in 2003 now have responsible positions in their own anthroposophical projects like IDEM, the open network for cooperative international development work. The third Connect conference (2007) was supposed to be the last, but the expectations of many eleventh graders have compelled Section members working with Elizabeth Wirsching to continue with the conferences; we will open our doors again in Experience with the last Connect conference shows that we need to prepare the contents more intensively with the various classes and Students from South Africa at the Connect conference their teachers. Connect brings a first encounter with anthroposophy while the February Days include conversations about meditative content with those carrying the work of the section. Between them stands the summer conference. The Youth Section for the first time, in cooperation with the Christian Community organized a large summer 2007 meeting called In the midst of it. There were lectures, workshops, and conversations about individuality and spirituality found in (and based on) the driving forces of social life. Next summer, the theme of In the midst of it will be continued. Young people in training courses and projects will be invited along with initiative carriers of all ages to meet at the Goetheanum to talk about their own experiences in the midst of it. We will avoid a classical program structure in an attempt to enrich the living quality of the event. To date, the responses to this call have raised the expectations of the Section s co-workers that the diversity of human activity will become visible at the Goetheanum after the quiet of St. John s. Elizabeth Wirsching and her co-workers are particularly interested in various forms of community; they have found that individual development is advanced and made more conscious in and with community. 7

7 School of Spiritual Science Progress with Books and Journals Mathematical-Astronomical Section Mathematics is an exception among the sciences: no alternative approach, no paradigm shift is needed to deal spiritually with the science of numbers and figures. Even though materialistic mathematics reigns in every area of science, materialism plays almost no role in the queen of the sciences itself. Mathematics is largely untouchable; as Novalis writes, it is religion. This is the aspect of mathematics dealt with by the Section as contemplative mathematics: the formation of mathematical thought is slowed to such an extent that the inner qualities of its laws are experienced spiritually. A special case is found in projective geometry thought forms arise in this type of geometry that not only help reach a better understanding of morphological processes in God created whole numbers; living organisms, but also provide a successful instrument for all else is the work of man. Leopold Kronnecker exercising the capacity to develop consciousness and certainty at the border between the sensory and the supersensible. Oliver Conradt, physicist and educator, has led the Mathematical- Astronomical Section at the Goetheanum since Oliver Conradt, leader of the Section, is currently working to create the basis for new, up-todate textbooks and publications through a deepened and regular effort in working groups on Astronomy & Spiritual Science and Mathematics & Spiritual Science. The main concern is the relationship between anthroposophical spiritual science and astronomy or mathematics. Representative of anthroposophy s fructifying effect are phenomenological astronomy, cosmology, space and counter-space, and the spiritual basis of numbers. A further editorial initiative is directed toward the legacy of Elisabeth Vreede, the first leader of the Mathematical-Astronomical Section. Still to be published are several lectures and her newsletter (in which she drew together all of anthroposophical astronomy), as well as numerous essays and lecture notes. The new journal Jupiter (in German and English) already has over 170 subscribers. It will make the Section s spiritual life visible with articles on mathematics and astronomy, interviews with A central theme for the Section in 2008 is an astrophysical and anthroposophical view of the sun. Photo: Eruption on the sun s surface (Ulysses probe). authors and researchers in the field, and book reviews. There was a conference about Venus in fall, Astronomical, medical, and human phenomena were discussed in connection with Earth s neighboring planet and its relationship to the human body. Mars, Earth s other neighbor, will be the subject next year. As in many other areas of applied anthroposophy, mathematics teachers in Waldorf schools are faced with the question of what distinguishes anthroposophical instruction in mathematics. This year s meeting of mathematics teachers opened up the whole spectrum from form drawing on the first day of school to geometry in the 12th grade to find a basis for answering this question. Next year will look at the panorama of anthroposophically inspired teaching in arithmetic. 8

8 School of Spiritual Science Creating an Inner and Outer Identity Medical Section Michaela Glöckler has been responsible for the Medical Section since She is a pediatrician and active in pedagogicalsocial, Christological, and artistic areas as well as in medicine. Medicine and its quickly evolving holistic branch are now considered a promising growth market. Our enlightened group of patients has a positive view of complementary and anthroposophical medicine, and the anthroposophical Havelhöhe clinic was number one in patient satisfaction according to the largest health insurance survey to date yet anthroposophical medicine must still fight for the legal and bureaucratic rights to which it is entitled. This is why those responsible for the anthroposophical medical movement are considering its scientific and practical identity within the context of our modern understanding of medicine, and working on this issue in five areas. The term as understood by the world at large has been reviewed, but also as it is commonly understood among those engaged in anthroposophical medicine. Various designations (e.g., anthroposophically extended or complemented or oriented medicine) are all expressed in the name Rudolf Steiner used: anthroposophical medicine. As of 2007, this term also appears in the title of medizin-individuell, a joint publication by German anthroposophical clinics. In spring, 2007, ELIANT (European Alliance of Initiatives for Applied Anthroposophy) was started as a joint initiative with the Pedagogical Section, the Agricultural Section, and umbrella organizations for professional and applied anthroposophy in Europe. Its goal is to collect a million signatures as a way to indicate the importance of anthroposophical social efforts to European lawmakers. This is also a step toward creating a regulatory framework in Europe, one appropriate for specifically anthroposophical remedies. Two fields of activity concern our inner identity. In the academic arena, work is being done to create professorships for anthroposophical medicine and to support training worldwide. The 2007 annual conference of the anthroposophical-medical movement focused on cooperative work with pharmacists and producers of remedies. Our efforts to make the spiritual identity of anthroposophical medicine clearer and more recognizable will come to the fore at the 2008 annual conference all active members of the therapeutic professions are invited to attend the conference on Anthroposophical Medicine and its Identity at the Goetheanum. The first worldwide congress on curative eurythmy will be a highlight for The congress has been three years in preparation, and we hope as many as possible of the 1,600 curative eurythmists will attend. Angelika Jaschke and Erika Leiste of the preparatory group expect the following questions to be discussed: How can curative eurythmy be so rooted in medicine that its potential is fulfilled for the illnesses of our civilization? What special character of curative eurythmy differentiates it from other movement therapies? How can a curative eurythmist s spiritual schooling be described? 100 years after Ita Wegman s decision to begin work with Rudolf Steiner at the Munich congress of the Theosophical Society it is surely no accident that the identity of anthroposophical medicine is once again finding firm ground. Training course for anthroposophical medicine in Chile. 9

9 School of Spiritual Science Learning from Life Natural Science Section The Organism of the Earth and Evolution were two events held by the Section. A basic issue at both: What constitutes life? The present age with its characteristic change lends a dramatic character to this question about the nature of life. I am being well prepared to appreciate the struggle, wrote Charles Darwin in the diary he kept on the voyage to America. The founder of modern evolutionary theory had The Principle of Population by Thomas Malthus (the political economist) with him. There he read that population growth in How we think about life influences combination with limited our actions. We will solve the problems of the 21st century only when we resources leads to a struggle for survival. All the phenomena he observed appeared to support learn from science how to Darwin as he applied develop an understanding of life commensurate with its spiritual dimension. demographic theory to biology. Today, the reverse is true: broad areas of human activity are inspired by the struggle for Johannes Kühl existence, nature s supposed recipe for success. In this context, a central concern for the Natural Science Section s work is basic research that can yield more fruitful ways to look at nature and life. Johannes Kühl has led the Natural Science Section for ten years. His scientific specialty is water as well as optics. A successful example is Ruth Richter and Johannes Wirz s gene project. The two biologists investigated genetically manipulated tomato, wheat, and potato varieties. Individual gene sequences were implanted into these varieties in order to make them more resistant to pests or more tolerant of pesticides. The Dornach Research Institute was able to show that such local manipulation of genetics alters the entire organism from its developmental dynamics to its form and the structure of its blossoms. Like weather and nutrition, any genetic interference affects the integrated whole. This sheds light on Goethe s depiction: genetics is one of the outer conditions that modify the plant as a whole, while the plant is created by its inner nature. Johannes Wirz uses the example of a thousandpage novel as a comparison: Just as the whole plot might be changed by replacing a single word, the modification of a specific gene seems to affect the whole organism. The crystallization laboratory does blood analyses ordered by physicians, and deals with issues of quality research. A food-testing project was undertaken in cooperation with the sensor department at the Wädenswil Technical Institute. Standard methods are no help in judging various processes for pressing olive oil, but the pictorial approach of crystallization may give us a look at the past history of the oil. In 2007, the Section s staff moved into the renovated Glass House. We now have new office and laboratory space. This outer rebuilding was followed by an inner one: The Research Institute is now operated in cooperation with the Agricultural Section. Thus our colloquia, conferences, and textual studies enable a scientific exchange on a broader basis. 10

10 School of Spiritual Science Waldorf Pedagogy Enters Academe Pedagogical Section In 2007 the Waldorf school movement passed the milestone of a thousand schools. The number of pupils rose, especially in Hungary, Germany, and outside Europe in Israel and Argentina. At the same time, a lack of qualified teachers has hindered this growth. The schools have had to struggle with adversity in Eastern European countries (Russia and Rumania) where a dominating bureaucracy and the low standard of living have created difficulties. Thus the expansion has also seen several schools close their doors. Waldorf and Rudolf Steiner schools have emerged from their niche and are entering the full light of public life. That has two results. Attacks have been growing in the Germanspeaking world, a hidden rhythm that is now becoming visible. Scattered Waldorf pedagogy builds on heckling from the press has the gift for intuition in each swelled to a full orchestra. teacher. This is its real wellspring. These attacks are largely based on old controversies, ones long since corrected and disproved. Christof Wiechert In hopes of finding new ammunition, German critics have recently turned to Waldorf schools overseas. It is important to differentiate these polemics from serious objections. Christof Wiechert (from Holland) has led the Pedagogical Section for eight years. He is a teacher and a founder of training seminars. Here we come to the second result: a critical look at Waldorf education is beginning to take shape in academic circles. One reason for this is certainly the activity of the Software AG foundation. It has done an extraordinary job in supporting the interests of the international school movement and anchoring anthroposophy (especially the Waldorf schools) in the world of academe. Here we might also mention the recent recognition of the Alanus Institute as a university. Now the Waldorf movement has a second academic training (along with Stuttgart) at its disposal. We should not underestimate the significance of this developing academic life. This development in Waldorf pedagogy stands in contrast to the capacity for intuition that helps the teacher as an artist. Success will depend in part on cooperation between the training institu- Peace activist and Waldorf teacher Johannes Matthiesen at the 2007 conference on pedagogy for peace. tions and the schools brought four research projects that look into the life circumstances of former Waldorf students. The first study (initiated by the Software AG foundation) led to the publication of Waldorfschule auf dem Prüfstand [Waldorf school on the test bench]. The research was networked with various universities and also used in Switzerland. Although the German study gave disproportionate weight to certain criticisms, an encouraging picture of the whole emerged. The study was supplemented with surveys from Sweden (Bo Dahlin) and the USA (David Mitchell and Douglas Gerwin). An Easter 2009 science colloquium is a special initiative in cooperation with the Medical Section. This meeting with leading representatives of neurobiology and learning research will focus on the degree to which new knowledge about education supports the anthroposophical view of the human being and human learning. Are age-specific developmental phases and our central approach of age-homogeneous pedagogy supported scientifically? Behind this question is that of anthroposophy s scientific character. 11

11 School of Spiritual Science Recognition as a Source of Inspiration Art Section There is almost no field where Rudolf Steiner s free use of expressive media is as palpable as in the field of art. The difference in form and material between the First Goetheanum and the Second Goetheanum reminds us that creative impulses lie far deeper than stylistic direction. To discern them Rudolf Steiner s work lets us from the perspective of the 21st experience cosmic and human century is a central issue for the formative forces that inform Section s work. Anthroposophically oriented architects, for our own artistic creation. Ursula Gruber instance, ask how we can create a midpoint, an architecture with human proportions, between the extreme architectural idioms of the present time: strictly formal and simple structures on the one hand, and the need for dynamics and movement on the other. The element of life is lost in stiffness, while the human measure is often lost in open-ended motion. Frank O. Gehry s interior for the DZ Bank in Berlin is an example of this dynamic that extinguishes. Ursula Gruber studied sculpture in Salzburg, and has been responsible for the Art Section for two years. Architects Pieter van der Ree, Espen Tharaldsen, Luigi Fiumara and others, use the idea of development as a connecting motif between stiffness and movement. Colloquia whether on architecture, sculpture, or painting have acquired a significant value in the life of the Section. Here the focus is on how supersensible perceptions are conscious in community, and how they are connected with personal creativity. Thus, sculptors discuss the sculptural forces of a particular landscape and how these forces can rise to the level of a sculpted image. This atmosphere of mutual recognition is not particularly spectacular, but it is one of the most important elements in advancing anthroposophical art (also the goal for a working group of artists who meet weekly for conversation in order to cultivate an art of perceiving ). Today, every anthroposophical field faces the challenge of understanding and appreciating Rudolf Steiner s work while also finding its own path. Anthroposophy s future typically depends of how fruitfully these apparent opposites can be brought together a task that seems ambitious in the field of anthroposophically inspired art. Ursula Gruber and her colleagues work on this during study weeks devoted to Rudolf Steiner s art impulse. The Section s meetings and conferences focus on how the current spiritual situation is reflected in modern art. Kassel s Dokumenta 12 the world s largest exhibition addressing the situation and potential of art illustrates the fact that this art stands close to much of today s cultural life. Where are the roots of our age? Where is its life? What are its current tasks? These sorts of questions served as the leitmotif for the exhibition: in its visionary dimension above language, art seems to be gaining a place in society once again. A more direct impression than is possible in this report will be found in the Fall, 2008, exhibition of the Section s work. In Michael-Ahriman Imagination. parallel to the Michaelmas conference at the Goetheanum, Ursula Gruber many artists will respond to an invitation to show their images and sculptures on the theme Michael as the Time Spirit. 12

12 School of Spiritual Science From Climate Change to the Spiritual Element Section for Agriculture Each year, the representative council of the Section for Agriculture suggests a theme for the year. After 15 months of work, it forms the theme for our February agricultural conference. The theme Carbon and Climate Change proved to be relevant to our time; only a few days before the conference, the UN panel on climate issued its alarming prognosis. Prof. Grassl (a prominent expert and a co-author of the study) gave a lecture at the conference. The fact that consumers in industrial nations spend more for insur- Meditation is a necessity essential to our existence in ance than for food illustrates the the future. decline in agricultural commodity prices during the past 30 years. Nikolai Fuchs Then the surprising turnaround in 2007: variable weather, a growing demand in China, and competition for acreage from biofuels reduced supply, and prices rose. The gulf between the price of food and its value has closed somewhat, adding weight to the importance of this basic need of life. Nikolai Fuchs, a German agronomist, has led the Section for Agriculture at the Goetheanum since With their 2007 theme of the year (Spirituality and Agriculture), active members of the Section have taken up a significant topic. The decline in prices lent the organic and biodynamic movement a tendency to become conventional; now the question is: What is the meaning of our work? Ecological agriculture has been accepted socially (most countries in the world officially support it), and now the focus is on the motives and roots of our daily activity. A yearning for spirit knowledge and a wish to heal nature produce many methods and techniques like geomancy and farming systems, along with an inner quest and question about meditative practice. What forms and types of spirituality are appropriate for our age, and how do I find my own approach? What is the place of biodynamic agriculture and anthroposophy? This is enough to justify an intensive effort in the biodynamic movement worldwide. The February, 2008, annual meeting had an enormous attendance, and provided an opportunity to go deeply into the subject. A sign of biodynamic agriculture: cows with horns. resumed their work in the renovated Glass House. The move of our previous cramped offices into these expansive, bright rooms demonstrates the development of the Section. For a long time the Section has had one foot in the public arena: political work in Brussels for ecological agriculture, consultation on ethical questions like the dignity of the plant, forums with universities, research into ecological issues, and hygiene on the farms. It is certainly clear to farmers, gardeners, and business people working anthroposophically that the question of spirituality and agriculture implies a re-founding of the spirituality carried by the first generation. Perhaps that is why Nikolai Fuchs and his representative advisory council hope to give the annual theme more staying power by putting Rudolf Steiner s agricultural course forward as next year s theme. This theme requires that we find new forms for our approaches, our modes of understanding, and that we examine them. Only then can we come again to the source. In March 2007, the co-workers in the Section 13

13 School of Spiritual Science Can Speech Follow Eurythmy? Section for the Arts of Eurythmy, Speech, Drama & Music What is the art of eurythmy able to do now that it could not do ten years ago? Last year, the leaders of our training courses often had only a negative answer: The body s permeability is disappearing, and thus eurythmy is losing its expressive power. The loss of this natural spiritual capacity is accompanied by the growth of another. Connecting with the emotional competence of the younger generation and working to spiritualize it are promising tasks according to Margrethe Solstad (the new Section leader) and her predecessor, Werner Barfod. This new capacity for being more at home, The anthroposophical art more sovereign within the life impulse leads us to spiritual of feeling, is coupled with the laws, to a wealth of stimulating resources. Creating out of rience of spirituality through wish to make possible an expe- these is a path of schooling art. According to Margrethe that can only be traveled Solstad, this means that training must enable us to have alone. Margrethe Solstad meaningful experiences during an encounter with eurythmy, ones that make the artistic path visible. Margrethe Solstad founded and led eurythmy training in Norway for many years. She was the Norwegian General Secretary, and has led the Section for the Arts of Eurythmy, Speech, Drama & Music since Progress was evident in recent years, especially in basic work on eurythmy and a culture of mutual recognition and inspiration. At last year s large Easter conference, several people worked on solo performances of selected musical works that were then presented for discussion. Similar events like small artistic forums and our Training for Trainers workshops helped to bring about sharing through a consciousness of eurythmy s fundamentals. This consciousness of what makes eurythmy eurythmy was demonstrated in the successful effort by a group of freelance stage eurythmists to realize their long-held dream of founding a new eurythmy school. Last fall, the 4.D eurythmy school in Hamburg began offering courses. That eurythmy finds little recognition in the larger cultural arena is apparently more a part of eurythmy s nature than we might think. However, it has been able to widen its independent spiritual basis beyond what was created by Rudolf Steiner. This task still confronts speech formation and anthroposophically inspired theater. A shrinking job market (there is hardly a Waldorf During rehearsals for Ahriman s realm from Rudolf Steiner s The Guardian of the Threshold. school that can afford a speech formationist) goes hand in hand with fewer opportunities for training and performance. The lack of young actors and actresses schooled in speech has surfaced as the Goetheanum stage prepares the Mystery dramas. The crisis in speech formation also has an enormous impact on eurythmy. Speakers are needed to give expression to the spiritual vitality of speech if eurythmic sound forms are to reach the creative level of language. Margrethe Solstad points out the close relationship between the two arts: Speech formation and eurythmy are two sides of the same coin. One of the challenges facing the new production of the Mystery dramas is to explore and describe how these artistic disciplines offer mutual support to one another. Support from many people is needed for a reenlivening of speech formation. Here, Margrethe Solstad will be directly assisted by her husband, Trond Solstad. As a speech formationist, he will manage the areas of recitation and acting, while Michael Kurz will be responsible for music. This triad will work with anthroposophical approaches and inspirations for eurythmy, speech, drama and music. 14

14 School of Spiritual Science Culture and Bridge Building Literary Arts & Humanities Section Language deserves our attention because it is an essential expression of the spiritual in mankind. Martina Maria Sam Martina Maria Sam has led the Literary Arts & Humanities Section for eight years. Her study on Rudolf Steiner s language was published in English in 2007 as The Challenge of Spiritual Language. No era has known as much about its own past as our own time. Every year, millions of people visit archeological excavations, witnesses to the spiritual life of past ages. It is not the outer facts and proofs that are being sought, but the inner aspect of history. Why this historical interest in the present time? There is a growing need to experience the source of things because modern culture has largely lost its inner orientation. Thus the study of history and philosophy has assumed increasing importance in our cultural life. The Literary Arts & Humanities Section takes up this cultural need in its many events. In February, 2007, there was a conference on the Cathedral and School of Chartres; in February, 2008, there was an associated study meeting on the turn of the first millennium and the spiritual background of the School of Chartres. This period is considered to be the birth of modern Europe: the European and Arabic worlds met for the first time, and individuals appeared who sought to bring together the different cultures the older European-heathen element, the Arabic-Islamic element, and the Roman-Christian element. This theme of Europe s spiritual foundations will be deepened from another, even more basic aspect at the Whitsun, 2008, conference on esoteric Christianity s path to Europe. A further cultural conference in October will take up the dawn of the modern period with a look at the period around 1900, a time when anthroposophy entered the public arena. While the larger public is addressed in conferences on fairy-tale research or the life and work of individual authors, smaller disciplinary conferences and colloquia (e.g., on linguistics, art history, or the methods of spiritual research) serve to further an anthroposophical exchange. If anthroposophical spiritual science is to be taken seriously as a science, its spiritually broadened research must be clear and transparent. Thus, various meetings focus on the methodology of anthroposophical research. Fields like pedagogy, agriculture, and medicine draw directly on life situations, while the materialistic world view and its paradigms (e.g., the exclusive use of discursive thought or remaining distant from the subject) prevail in academic life. However, the literary arts and humanities require a living, productive concept of spirit since they are concerned with the written and artistic evidence of human creativity throughout the ages. The point is to trace the growth of the spirit or human consciousness at each stage of its development that is why our focus is on the various forms of expression for spiritual content. The how of the representation shows the way something has been understood. Because language is the most essential mode of expression, the heart of the Section s task is our work on and with language in its manifold forms and epochs. This work is centered on finding a basis that will help us develop a conscious relationship to language, and to understand the special qualities of Rudolf Steiner's language. In addition to the Literary Arts & Humanities Annual, this year saw the first issue of the semiannual Newsletter which reports on the Sections activities. 15

15 School of Spiritual Science The Dignity of the Human Being Social Science Section To form social life as a work of art means to give the world the beautiful look of a society worthy of the human being. Ulrich Rösch Paul Mackay led the Triodos Bank (NL) before joining the Society s Executive Council in Supported by Ulrich Rösch, he leads the Social Science Section. The anthroposophical presses most successful 2007 publications in the social field were Götz W. Werner s Grundeinkommen für alle [Basic income for all] and Friedrich Glasl s Konflikt, Krise, Katharsis [Conflict, crisis, catharsis], books with a visionary perspective (in one case) and a modern, practical perspective (in the other case). Neither book mentions the core theme for most anthroposophical social researchers social threefolding; it is more a knowledge tool underlying the studies. In addition, both the idea of an unconditional income and the approach to fruitful conflict resolution are aimed at doing justice to the dignity of the individual human being. This is a theme to which those responsible for the Section have turned their attention. Beginning with the Dignity of the Human Being summer conference, they have put on a series of colloquia and conferences on human dignity, capacity for peace, and social sculpture. This connected our work with the social-artistic climate of the 1970 s when a cultural center was developed in Achberg/Allgäu (Germany) with the support of Joseph Beuys. Many of those who participated in social research at that time found their way once again to the Goetheanum for this series of events. There will be three more colloquia on human dignity in the spring and summer of 2008; at each of these, two speakers will take up philosophical, legal, and psychological dimensions of the theme. The theme of art will be continued during A conference on art and economics took place at the beginning of March: based on the Sekem initiative, leading economists and artists exchanged views about the role of art in society and economics. George Steinmann (artist) and Ha Vinh Tho (curative educator) at the Origin-Future Conference. youth in connection with an exhibition. After a year s hiatus, there will be another conference this fall on the culture of families. A new team of mothers want to explore the development of personality among parents. The Section will also present an interdisciplinary economics forum under the title of Warmth in a Business. It will take a comparative look at the warmth organization of the human being, the physical manifestations of warmth, and cosmic image of warmth as way to help understand and form the necessary elements of warmth and cold in a business. A 2007/2008 conference in Prague will be the highpoint of the Section s work: The Soul of Europe at the Threshold of a New Society. 40 years after the Prague Spring came to an end, people from all parts of Europe will meet in Prague to discuss the question of a society with a human face. This fall will bring a further project for the cooperative developmental work of the Social Science Section. Monte Azul, a school and housing initiative in the favelas of São Paulo (Brazil), will present its work with homeless children and 16

16 Goetheanum Clarification and Identity Highlights from Anthroposophical Activity at the Goetheanum The Collegium of the School for Spiritual Science at the Goetheanum. Seven elements emerged strongly in the work. 1. The ELIANT initiative was mentioned at almost every meeting. This campaign for signatures by the medical, agricultural, and pedagogical sections is intended to make visible the importance of anthroposophical cultural and economic achievements within the countries governed by European regulations. 2. The Origin-Future conference in the summer of 2007 brought many representatives of the artistic and cultural spheres to the Goetheanum for meetings on the theme of human dignity and social sculpture. Controversy arose in response to Shelley Sacks sculpture Exchange Values (in the foyer of the Goetheanum) and the Joseph Beuys and Rudolf Steiner Social Sculpture Today exhibition. Some understood these as a modern form of anthroposophy while others found they lacked an anthroposophical quality. 3. In the spring of 2007, the disagreement with the fringe group Living the Christmas Conference came to a tentative end with the group s exclusion from the General Anthroposophical Society. This freed up a possibility of addressing real questions and controversies about anthroposophy s identity. 4. A neutral reception greeted the summer, 2007, publication of Helmut Zander s Anthroposophie in Deutschland [Anthroposophy in Germany]. However, study of the book s 1,800 pages revealed that the historian had not actually found a basis for dialogue instead, he had given academic expression to his scorn for Rudolf Steiner. A constructive response to the book came with initiatives like the research day at the Rudolf Steiner Archive. Twenty young researchers familiar with Rudolf Steiner s biography and the character of modern anthroposophy discussed ways to describe the scientific character of anthroposophy; they sought to do justice to Rudolf Steiner as well as today s practice of science. This self-aware willingness to discuss issues also proved fruitful in connection with the Federal Review Office at the German government s Ministry of Family Affairs; two works by Rudolf Steiner were being investigated for what were alleged to be racist remarks. 5. At Michaelmas, members of the Anthroposophical Society saw the project ensemble s first performance of eurythmic scenes from the Mystery dramas. Many in the audience felt that the production had not yet achieved an artistically convincing quality. Nevertheless, there seemed to be worthwhile potential in this undramatic attempt and work will continue during 2008 on the concept under the artistic direction of Gioia Falk supported by Christian Peter (acting) and Carina Schmid (eurythmy). 6. The general work in the School for Spiritual Science was also marked by clarification and identity. Three examples: strengthened work on the content of the First Class; the issue of representing taken up at the meeting of Class holders; and a nearly-finished text prepared by the Collegium of the School to provide orientation about the School for Spiritual Science. 7. There was also a rather painful clarification on the economic level. The Goetheanum treasury received only a fraction of the legacies it had reluctantly but necessarily included in its annual budget. Thus the structure of financial support for the Goetheanum and the Anthroposophical Society became a more pressing issue than it had been in earlier years. Since we can expect a similar deficit next year, we will need to extend a practical understanding of our work to basic economic issues. 17

17 General Anthroposophical Society Financial Report Balance sheet Ranging from the most substantial things to the most rarefied, from the concrete in the Goetheanum and its 13 buildings to the spiritual work of the School for Spiritual Science all these things require material resources. We are glad to report we were able to meet our tasks and goals in thanks to the support of members and friends of the Anthroposophical Society despite the difficult financial position of the Goetheanum. We are deeply grateful for this support. Balance December 31, 2007 We closed the year with a balance of 23,259,937 CHF, 2.3 million CHF less than in We actually had more than a million CHF in liquid assets at year s end, but had to sell more that 2 million CHF in securities to maintain our liquidity. As a majority shareholder in Weleda, we (and the Ita Wegman clinic) concurred in Weleda AG s desire to increase their capital. For a 21% holding, the Anthroposophical Society acquired shares with All figures in thousand CHF Assets Liabilities Aktiva Liabilities Cash on hand, bank, postal acc. 3'048 1'661 Receivables 1'918 2'149 Accrued income Current assets 5'196 3'904 Liabilities 1'382 1'458 Reserves Deferred income Short-term liabilities 2'558 2'303 Securities 1), reversionary deposits 2), loans 4'544 7'818 Investments 3) 3'738 2'016 Financial assets 8'282 9'834 Furniture, vehicles 0 66 Goods Property 4) 6'046 6'240 Goetheanum building 3'736 5'362 Fixed assets 9'782 11'799 Loans and mortgages 5) 7'418 8'273 Pension obligations Reversionary gifts 6) 8'140 7'818 Long-term liabilities 16'052 16'619 Funds 7) 3'960 6'186 Free capital resources Surplus income Overspending Total 23'260 23'260 25'536 25'536 1) Es handelt sich hier hauptsächlich um Wertschriften aus Legaten. 2) Guthaben mit Rückfallrecht. Diese erscheinen bei den Passiven: innerhalb der Schenkungen mit Rückfallrecht 3) Bei den Beteiligungen macht der Aktien- und Partizipationsanteil bei der WELEDA AG den Hauptteil aus. 4) Es handelt sich um Häuser und Eigentumswohnungen für Mitarbeitende auf dem Platz Dornach/Arlesheim. 5) Dies sind teilweise verzinsliche Darlehen von Privaten/Institutionen und verzinsliche Hypotheken von Banken. 6) Schenkungen mit Rückfallrecht, die Rückrufquote ist jedoch gering. 7) Interne zweckbestimmte Fonds für Umbauprojekte und Rückstellungen sowie Tätigkeiten der Hochschule. a book value of 1.7 million CHF. An equal number of non-voting shares went to third parties. The resulting sum of money made it possible to finance the entire stock issue. In the balance sheet, the shares were valued at the average price when the transaction took place. Our assets were also reduced by 1.9 million CHF because of depreciation of buildings on the Goetheanum campus. Liabilities We settled loans of almost a million CHF, and accepted reversionary gifts of 320,000 CHF. Projects received 2.1 CHF in internal funds (e.g., about 1.4 million CHF for the renovation of the Glass House). Fortunately this project came in below the projected cost of 3 million CHF. We closed the year with a surplus of 216,514 CHF. Earnings Statement During 2007, Goetheanum expenses rose by 5.4 million CHF to 32.5 million CHF. In the background are the depreciation mentioned above (equipment in various outbuildings and the Great Hall) and the extraordinary deduction of 3.4 million CHF for shares in Weleda at par value plus taxes, investment losses, securities losses, etc. While personnel costs remained unchanged, production and material costs decreased by about 600,000 CHF. This is because there were fewer stage productions.

18 Members contributions rose (for the third time) to million CHF, an especially welcome development since many countries have been winnowing their membership lists. Institutional contributions also rose to million CHF. Despite a strong response to the Christmas appeal (about 700,000 CHF), donations were about 800,000 CHF below expectations, as were designated gifts at 900,000 CHF. The decrease in funds from legacies was especially serious. We budgeted million CHF for 2007, and received 341,196 CHF. It is interesting to note that the amount of each legacy decreased, but not the number of legacies. We are thankful that the acquisition and partial sale of Weleda shares allowed us to make up the difference. Internal funds in the amount of million CHF were used for projects and the renovation of the Glass House. It proved to be difficult to raise funds for support of the initial steps in a new production of the Mystery Dramas, and the project shows a deficit of 105,000 CHF. Earnings Statement All amounts in thousand CHF Expenditure Staff costs 12'742 12'581 Management costs Travel and vehicles Information and advertising Event costs 3'933 4'227 Material costs 929 1'209 Building and grounds Energy Social security Insurance Depreciation, value adjustments Allocation to funds, reserves 393 1'995 Taxes 4' Staff housing 1'083 1'192 Extraordinary expense 1' Allocation to margin reserves Investments, building depreciation 2' Surplus income Total 32'714 27'374 All amounts in thousand CHF Income Members contributions 4'757 4'650 Institutional contributions 2'409 1'992 Conferences, courses, events 1'279 1'515 Publications, brochures Artistic offerings 835 1'308 Guided tours and exhibits Miscellaneous services 1'322 1'381 Das Goetheanum weekly 1'483 1'536 Student fees Designated gifts 3'298 4'187 Release of funds 2' Interest and other earnings 10'399 1'059 Staff housing 1'898 1'924 Other income Gifts 1'567 2'328 Legacies 341 4'298 Overspending Total 32'714 27' Budget The new production of the Mystery Dramas will require about 3.6 million CHF during the next three years. There will also be large costs to renovate the stage machinery. The equipment dates from the days when the Goetheanum was built, and it is becoming increasingly difficult to maintain safe conditions on the stage. Catching up even to a small degree will cost 3 to 5 million CHF. We are seeking partners for these financial challenges among foundations and institutions, and members and friends of the Anthroposophical Society. The financial constraints for anthroposophical work become painfully obvious in the work of the School for Spiritual Science. Research projects (e.g., a meditative connection with the dead, or an up-to-date curriculum for the upper grades) soon reach their financial limits. Thus, one of our tasks in the coming year is to put some financial wind under the wings of research. The building administration recently completed an energy study of the Goetheanum and its outbuildings (an area of about 24,000 square meters). The result: The slate roof of the Goetheanum and the south side of the Carpentry Building need repair. This building project, together with further repairs to the concrete, will cost about 2.5 million CHF. Stage, School, and building three equally pressing projects that need to be approached with care. Budget Plans for 2008, New Presentation The continued dependence on donations and the drop in legacies during 2007 show how fragile the Goetheanum s financial structure is. Based on our structural deficit, we are attempting to reduce our on-going expenses. A first step was a reduction by 600,000 CHF to 20.2 million CHF. Unfortunately, we have had to reduce the projected costs for the School for Spiritual Science by 700,000 CHF, and for the stage by 400,000 CHF. On the other hand, there are slight increases in the costs for the Society (200,000 CHF), building (130,000 CHF) and staff (111,000 CHF). We are planning an operational deficit of 58,000 CHF, and 60,000 CHF for projects. 2 million CHF was budgeted for special projects (among them, a symphony and eurythmy tour in 2008), 350,000 CHF for the Mystery Dramas (the rest of the costs are in the operations budget for the stage), and 350,000 CHF for investment. We have decreased our projections for legacies by 1.5 million CHF, but also 19

19 Overall result 2007/Budget 2007/Budget 2008 All amounts in thousand CHF Result per area 2007 Budget 2007 Budget 2008 A. Operating costs Expense Income Netto Expense Income Netto Expense Income Netto Gen. Anthroposophical Society Society 5'093 2'022-3'072 4'809 1'673-3'136 4'872 1'537-3'335 Members contributions 24 4'757 4' '540 4' '540 4'540 Institutional contributions 0 1'983 1' '800 1' '300 2'300 Gifts 28 1'110 1' '800 1' '300 2'300 Legacies '388 2' '500 1'500 Other Other expenditure/income 6'083 9'749 3' Property 1'156 1' '246 1' '175 1' Total 12'384 21'911 9'527 6'105 14'787 8'682 6'097 13'977 7'880 School for Spiritual Science Sections 7'209 4'864-2'346 6'438 4'092-2'346 6'398 4'750-1'648 Total 7'209 4'864-2'346 6'438 4'092-2'346 6'398 4'750-1'648 Goetheanum cultural operations Stage 5'098 1'872-3'226 3' '120 3' '730 Reception and events 1' ' '000 1' '069 Goetheanum remodeling 3' '461 3'547 1'186-2'361 3' '491 Total 9'793 3'152-6'642 8'342 1'861-6'481 7'707 1'417-6'290 Total operating costs 29'386 29' '885 20' '202 20' B. Project costs Society projects School projects Goetheanum projects '440 1' Total Project costs '596 1' '038 1' C. Investments Miscellaneous investments 2'195 2' '000 1' Total Investments 2'195 2' '000 1' Summary Operating costs 29'386 29' '885 20' '202 20' Project costs '596 1' '038 1' Investments 2'195 2' '000 1' Total budget result 32'453 32' '480 23' '590 22' Net Cornelius Pietzner founded a curative education initiative in the USA, and was a member of the General Council of the Anthroposophical Society in America as well as president of the Camphill Association of North America. He has been the treasurer of the General Anthroposophical Society since raised our forecast for institutional contributions and gifts by 1 million CHF. The Executive Council proposes a budget of 22, 590,194 CHF with projected income of 22,472,194 CHF. This budget is 900,000 CHF larger in expenses and income than the 2008 budget. This was made possible only through a constructive co-working with those responsible Budget 2008 General Anthroposophical Society (For the furtherance of spiritual scientific research) Expense MM CHF Income MM CHF Net MM CHF Budget Shortfall CHF Sections (Conduct research on spiritual scientific matters) Expense MM CHF Income 5.15 MM CHF Net MM CHF Goetheanum School of Spiritual Science Culture/ Stage for the various departments at the Goetheanum. In an effort to improve transparency, we have worked with an advisor from Holland to reformat our budget. Up to now, the General Anthroposophical Society has not broken down the operating costs for infrastructure. In the future, these will be charged to the departments and sections that incur them. In this way, the new budget presentation will contribute to gaining a clearer picture of the economics and intentions of the Society and School for Spiritual Science. BUDGET Anthroposophical Society The following income areas are uncertain and do not represent guaranteed income: Gifts: 2.3 MM CHF Legacies: 1.5 MM CHF Institution Contributions: 2.3 MM CHF Projects: 193K CHF Capital Investments 350K CHF Other Expenses/Income: 300K CHF (makes the results of research visible to the public) Expense MM CHF Income 3.26 MM CHF Net MM CHF BUDGET STAGE The followong income is uncertain: Projects Stage: 1.44 MM CHF 20

20 Contacts and addresses worldwide General Anthroposophical Society Postfach, CH-4143 Dornach 1 Tel Fax sekretariat@goetheanum.ch Goetheanum Executive Council Virginia Sease Rosina Schumacher, Tel rosina.schumacher@goetheanum.ch Heinz Zimmermann Claudia Rordorf, heinz.zimmermann@goetheanum.ch Paul Mackay Monika Clément, Tel monika.clement@goetheanum.ch Bodo v. Plato Ursula Seiler, Tel ursula.seiler@goetheanum.ch Sergej Prokofieff Ute Fischer, ute.fischer@goetheanum.ch Cornelius Pietzner Claudia Rordorf, claudia.rordorf@goetheanum.ch Seija Zimmermann Ina Bisterfeld, ina.bisterfeld@goetheanum.ch Argentina Sociedad Antroposófica en la Argentina Crisólogo Larralde 2224 Florida AR-C1429BtP Buenos Aires Tel Fax rosa.korte@cosmedika.com.ar Country Representative: Rosa Körte Asia Representative of the General Anthroposophical Society in Asia Hans van Florenstein Mulder 18 Grants Road - Papanui NZ-8005 Christchurch Tel Fax hmulder@xtra.co.nz Australia Anthroposophical Society in Australia Rudolf Steiner House 307 Sussex Street AU-NSW 2000 Sydney Tel Fax nblackwood@oz .com.au Country Representative: Norma Blackwood Austria Anthroposophische Gesellschaft in Österreich Tilgnerstrasse 3 AT-1040 Wien Tel Fax buero@anthroposophie.or.at General Secretary: Helmut Goldmann Belgium Antroposofische Vereniging in België F. Lousbergskaai 44 BE-9000 Gent Tel Fax info@antroposofie.be General Secretary: Jan Borghs Brazil Sociedade Antroposófica no Brasil Rua da Fraternidade 156/168 BR São Paulo SP Tel Fax sab@sab.org.br General Secretary: Ingrid Böhringer Bulgaria Anthroposophische Gesellschaft in Bulgarien Ul. Tzar Simeon 55 BG-1000 Sofia Tel aobg@aobg.org Country Representative: Traytcho Frangov Canada Anthroposophical Society in Canada # Bathurst Street CA-ON L4J 8C7 Thornhill Tel Fax info@anthroposophy.ca General Secretary: Philip Thatcher Chile Rama Christophorus Natalia Gómez Clemenceau 1520 CL-Vitacura/Santiago de Chile natg@hotmail.com Rama San Santiago Manuel Covarrubias 3782 Casilla Nunoa CL-Santiago de Chile Fax gbwaldorf@yahoo.es Contact: Claudio Rauch Rama Sophia c/o Carina Vaca Zeller Troncos Viejos 2135 La Reina CL- Santiago de Chile Fax carinavacazeller@gmail.com Colombia Rama Micael Teresita Roldán de Hernandez Calle 13# CO-43D14 Medellin armm3@yahoo.com.ar Rama Santiago Apóstol Silvia und Enrique de Castro Uresa 54, Apt 203 Porténa H 3 CO-H5-173 Cali anisca37@hotmail.com Croatia Antropozofsko Dru?tvo Marija Sofija Zagreb Ulica Baruna Trenka 4 HR Zagreb Tel marijasofija@antropozofija.hr Contact: Darko Znaor Czech Republic Anthroposofická spolecnost v Ceské rebublice Petr?ilkova 2485/44 CZ Praha 13 Tel info@anthroposof.org, anthr.spol@volny.cz Country Representative: Tomá? Bonek Denmark Antroposofisk Selskab Danmark Ibækvej 202 DK-7100 Vejle Tel Fax asd@mail.tele.dk General Secretary: Troels Ussing Ecuador Sociedad Antroposófica Rama Micael Patricio Jaramillo Tobar Urb. La Luz, F. Guarderas 354 y Ab. Montalvo, P.O. Box EC-Quito Tel Fax patjaram@uio.satnet.net Egypt Sekem Branch, General Anthroposophical Society 1 Belbis Desert Road P.O.Box 2834 Alf Maskan EG El Horrya Heliopolis Cairo Tel Fax info@sekem.com Contact: Ibrahim Abouleish Estonia Eesti Antroposoofiline Selts Paiste 10-2 EE Tallinn sulev.ojap@neti.ee Country Representative: Sulev Ojap Finland Suomen Antroposofinen Liitto Uudenmaankatu 25 A 4 FI Helsinki 12 Tel Fax toimisto@antropos.fi General Secretary: Leena Westergrén France Société Anthroposophique en France 2 et 4 rue de la Grande Chaumière FR Paris Tel Fax contact@anthroposophie.fr General Secretary: Gudrun Cron Georgia Anthroposophische Gesellschaft in Georgien Seinab Bozvadse Strasse 10 P.O. Box 91 GE-0108 Tbilissi Tel antrsg@myoffice.ge Country Representative: Nodar Belkania Germany Anthroposophische Gesellschaft in Deutschland Rudolf Steiner-Haus Zur Uhlandshöhe 10 DE Stuttgart Tel Fax info@anthroposophische-gesellschaft.org General Secretary: Nana Göbel, Hartwig Schiller Berlin Center Bernadottestrasse DE Berlin Tel Fax sekretariat@agberlin.de Representative: Sebastian Boegner Frankfurt Center Hügelstrasse 67 DE Frankfurt Tel /2 Fax azffm@web.de Representative: Barbara Messmer Hannover Center Brehmstrasse 10 DE Hannover Tel Fax mail@anthroposophie-hannover.de Representative: Thomas Wiehl Munich Center Leopoldstrasse 46 A DE München Tel Fax info@anthroposophie-muenchen.de Representative: Florian Roder North Center Mittelweg DE Hamburg Tel Fax anthroposophie-nord@af-i.de Representative: Roland Wiese North Rhein-Westphalia Center Oskar-Hoffmann-Strasse 25 DE Bochum Tel Fax Anthroposophie.NRW@t-online.de Representative: Michael Schmock Nürnberg Center Rieterstrasse 20 DE Nürnberg Tel /79 Fax info@anthroposophie-nuernberg.de Representative: Bernd Händler Upper Rhein Center Starkenstrasse 36 DE Freiburg Tel Fax agid-azob@t-online.de Representative: Wolfgang Drescher East Center Angelikastrasse 4 DE Dresden Tel Fax Representative: Frank Schröter Stuttgart Center Rudolf Steiner-Haus Zur Uhlandshöhe 10 DE Stuttgart Tel Fax az-stuttgart@anthroposophischegesellschaft.org Representative: Johannes Kehrer East Impulse Group Werner Kleine Andréstrasse 5 DE Chemnitz Tel werner.kleine@obafg.smwa.sachsen.de 21