Anthoposophy Worldwide 1999 (3)

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Turning to the Spirit out of Freedom

The lighting up of free human individuality is accom-panied by a darkening of cosmic and earthly reality.Individuality unconsciously pushes everything awaywhich hampers it on the way to freedom. In the soul,this is felt as loneliness, isolation and a sense of home-lessness.

From a spiritual perspective, humanity is develop-ing in a cosmic “corner” of the universe, but there isone cosmic being, Michael, who concerns himselfwith humanity’s development towards freedom. BothMichael and humanity, therefore, are faced with twofundamental questions:1. How can humanity reconnect with its cosmic ori-

gin, without relinquishing freedom? Freedomwould be lost if humanity wanted to go back topast stages of development, whether it be in rela-tion to culture or nature. Such avoidance of thetask of freedom would be accompanied by aclouding of consciousness, then numbness.

2. How is a future possible, without wanting toendow death (which is in the intellect and in tech-nology, and which alone can make humanity free)with freedom? A culture of “dead freedom” isalready at work in and around us.Michael is the being who wants freedom and who

does not influence us. He wants to reconnect humani-ty with its origin through a form of knowledge whichdoes not include old elements of culture or nature.

Michael is reachable through thinking. The push ofwill which brings us into direct connection with him,consists in aligning thinking not with the world, but withhumanity itself. To follow this direction of understand-ing is to gain insight into the meaning of development.Development is connected to abstract thinking as the lib-erator of the human being; it is connected to a future inwhich humanity can turn to the spirit out of freedom.

Gottfried Stockmar, Germany

Nr. 3 • April 1999

The Essence of aLandscape

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Truus Geraets:A Third World Congressat the Goetheanum?

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“Waldorf” –A Trademark?

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Signs of the TimesAnthroposophy around the WorldPortraitAnthroposophical SocietySchool of Spiritual Science

with Forum Michaelmas Conference 2000Feature

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1012 Translated from the German

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Anthroposophy Worldwide“Life in the Anthroposophical Society –Anthroposophy Worldwide” is publishedmonthly. It is distributed by the regionalAnthroposophical Societies – in some casesaugmented with independently edited newsand articles. It also appears as a supplementto the weekly paper “Das Goetheanum”.

Publisher:General Anthroposophical Society, repre-sented by Paul Mackay

Editors:Carol Brousseau (responsible for the Eng-lish-Language Edition), Sebastian Jüngel(responsible for this issue), Dietrich Rapp,Ursula Remund Fink, Michaela Spaar,Stephan Stockmar, Justus Wittich

Correspondents:Jürgen Vater (Sweden)Marianne Møller-Nielsen (Denmark)Andrew Wolpert (Great Britain)

We expressly wish for active support andcollaboration. The process of building a teamof editors and correspondents has not yetbeen completed.

To receive Anthroposophy Worldwide,please apply to the Anthroposophical Societyin your country. If questions with the distri-bution arise, only the subscribers to “DasGoetheanum” should contact the addressbelow. For all others the address is theaddress of the Anthroposophical Society inyour country.

Address: Weekly Paper “Das Goetheanum”,Box, CH–4143 Dornach 1, Switzerland, Fax +41/61/706 44 65 Email: [email protected]

© Copyright 1999 General AnthroposophicalSociety, Dornach, Switzerland

Printing by J.W. Arrowsmith Ltd. Bristol

Signs of the Times

“Waldorf” – A Trademark?

One concern is that state-supported,Waldorf-inspired schools have drawnvicious attacks on Waldorf education,anthroposophy and Rudolf Steiner inthe local and national press. Theattacks rely on lies and misrepresenta-tions, but they are based on thepremise that state-supported schoolsshould not be influenced by religionsor sects. The attacks may have reper-cussions for all other anthroposophicinstitutions in America.

Also, independent Waldorfschools could be greatly reduced innumber or even eliminated altogether,and replaced by very much moreaffordable, state-supported schools.This has already happened for a fewindividual children.

Furthermore, information dissem-inated by some anthroposophic insti-tutions with teacher-training pro-grams blurs the distinction betweenindependent Waldorf schools andWaldorf-inspired public schools.

Another concern is that a newconcept of a “second generation” Wal-dorf education, unhampered by anyspiritual bias, has been praised in thepress.

Finally, Waldorf-inspired publicschools are being actively promotedon a national basis.

“The Anthroposophical Society isnow living with tensions over whetherto honor requests for help from publicschools,” says Joan Almon, who isEditor of “News for Members” andalso active in education. “A centralquestion in this matter is whetherinvolvement with the public schoolsweakens or even endangers anthro-posophy’s commitment to freedom ineducation.” She encourages debate infuture issues of “News for Members”.

Defining Waldorf EducationThe Association of Waldorf Schoolsof North America (AWSNA) regis-tered the name “Waldorf” as a trade-mark in 1993, to prevent misuse. In1995 the AWSNA’s “public schooltask force” reached the conclusionthat it is not possible to have a trueWaldorf school in the public sector. In1996 AWSNA delegates adopted thefollowing position statement:

Not long after we published JürgenVater’s report of the Swedish allergystudy (“Anthroposophy Worldwide”Nr. 1/99), questions from readersbegan to arrive. This reminded us ofhow important it is to give a contactaddress whenever possible. Somewanted to know more about thestudy, from Australia and Norwaycame requests for permission toreprint, a medical student in Berlinwanted to deal with the allergy/inocu-lation question in her thesis. FromFrance came the hope that the studywould help to counter government-enforced mandatory inoculations.

Gudula Gombert pointed out thatRudolf Steiner’s “The Soul’s Proba-tion” had already been performed infull in French in 1985. Also, for morethan 20 years, several scenes have beenperformed every summer, as part ofpublic conferences in Laboissière-en-Thelle. The next one will be July 1–4,1999 (Tel.+33/344/08 62 05).

Sebastian Jüngel

“The AWSNA is an association ofindependent schools working out ofthe pedagogical indications of RudolfSteiner. Waldorf education is devotedto contributing to spiritual, social, andeconomic renewal. It should beunderstood by any school or institu-tion seeking affiliation with AWSNAthat Waldorf education is based onanthroposophy, the philosophy initi-ated by Rudolf Steiner.

“Waldorf is a trademark name inthe United States and is reserved forindependent schools which meet themembership standards established byAWSNA. Only schools which havebeen accepted as sponsored or fullmembers of AWSNA may representthemselves as Waldorf schools or usethe words “Waldorf” or “RudolfSteiner” in their names or subtitles.

“It is our belief that Waldorfmethods can be applied in many dif-ferent classroom settings. However,Waldorf education is only possible ifits practitioners and administrators arefree to work out of clear recognitionof and commitment to the develop-ment of the spiritual nature of thehuman being.

“AWSNA supports and encour-ages the work of any school or insti-tution whose teachers wish to workwith the philosophy, insights, andmethods of Waldorf pedagogy. How-ever, due to limited resources,AWSNA cannot assist in the design,quality, evaluation or outcomes ofnon-member schools. Guidelines foraffiliation with AWSNA are availablefrom the Association.”

This earnest effort by the Associ-ation was not received without con-troversy, however: By what right doesthe AWSNA presume to “pass judge-ment” on the use of the name Waldorfby a serious group of anthro-posophists who wish to start an inde-pendent school? Doesn’t AWSNArespect the need for freedom in thecultural life? – Thus teachers are cur-rently wrestling for the identity ofWaldorf education, while its methodsseem to want to forge a way to thechildren. C.B.

Source: “News for Members” January 1999

Anthroposophy Worldwide 3/1999

The increasing use of Waldorf-inspired methods in public schools since 1991 hassparked debate within the Anthroposophical Society in America. North Americahas over 125 independent Waldorf schools and 12 publically supported Waldorf-inspired schools. Training courses have introduced hundreds of public schoolteachers to Waldorf methods and ideas. Children who would not otherwise beable to afford private school tuition (even if there were a Waldorf school nearby)are responding well to Waldorf-inspired innovations. So why should they not beallowed to benefit from whatever help they can get?

Editorial

activated, hangups fall away like with-ered husks, individual and social capac-ities emerge. The joy in meaningfulmovement also shifts the way we han-dle people and problems. An extraordi-nary initiating effect emanates from it,reaching beyond the eurythmy sessionsthemselves. Most of the contributorsare parents and teachers of the institu-tions of education and curative educa-tion in Irkutsk.

The new production, “Who AreYou?”, a fairy tale from our own time,requires 60 costumes. The proceedsfrom the performances cover only thebarest expenses. Joachim Heinz worksentirely without a salary, which is notpossible on a long-term basis, even inRussia. The members of the groupcontribute something if they can. Ifthe initiative is to have a future, iturgently requires financial assistance.

Brigitte Müller, Russia

Information: Joachim Heinz, Krasnich Madjar105–26, 664047 Irkutsk, Russia. Tel. +7/3952/27 07 36, Fax 33 33 46.


Anthroposophy around the World

Russ ia

Czech Republ ic

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Person to Person Transformation“Ars Alchymia” Summer Festival in Prague

Movements Bring People into MovementThe Approach of Irkutsk Eurythmy Theater

To move something – be moved –move oneself – move people: Variousfacets of the word have been taken upby Joachim Heinz, a German euryth-mist now working in Irkutsk. He helpsloosen the consolidated, guide theerring, dissolve the dying, andrejuvinate the obsolete. He works witheurythmy, psychology and philosophy.

For two years now he has led anintensive study of Rudolf Steiner’s Phi-losophy of Freedom. Directly associatedwith this are his eurythmy courses,which are rare in their intensity, depthand freshness. Currently, with muchcreativity, engagement and communityfeeling, Joachim Heinz is introducingus to the relationships of tensions thatlive within each and every consonant.

For the past year and a half he hasbeen developing a eurythmy group of

non-professionals aged 10 to 50. Hisfirst project was the Russian fairy tale“Ivan, the Son of the Czar”. Thegroup’s performance on various stagesin and around Irkutsk, after sixmonths of work, surpassed all expec-tations. A fully heterogeneous groupof people from the most varied back-grounds and careers (kindergartenteacher, translator, dress maker, eco-nomics student, doctor, mathemati-cian, farmer) carried off a finishedperformance that was a unified whole.Several particularly talented membersof the group, which now numbers 25people, have acquired remarkable abil-ity within this short time. For many,the work is a source of joy, enthusi-asm and initiative strength.

One is amazed by the changes inpeople: fears are reduced, wasted forces

Fuchs and Barbara Schall-Carma.Another important motivation is

Schiller’s language, in the classicaliambic of tragedy, which runs in longphrases of high drama or fear. Thisproduction seeks to express the thera-peutic aspect of language. An excep-tion is the camp scene, which is writ-ten in traditional doggerel, soundingsimilar to the language of today.

The festival will try to illuminatecurrent events. It is important that our

consciences be strengthened withrespect to today’s events in all areas oflife. Our awareness should grow;eventually everyone should becomeready to take on responsibility. Whenwe feel responsible, we look at eventswithout passing them by, withoutmerely expressing criticism or antipa-thy. We become active at the decisivemoment. Thus the initiators hope thata process of transformation, analchemic process, will be sparked bythe Wallenstein story and accompany-ing conversations. They also haveanother hope: that the anthro-posophists from Prague and Bohemiawill feel encouraged and motivated tocontinue their anthroposophic workin various fields. M.S.

Contact and tickets: E·F·I. Europäische Fest-spielinitiative, Mühlbach 5, D-83377 Vachen-dorf, Tel. +49/8641 /69 82 81, Fax 69 81 11.

The idea for a festival, say GhigaSmiechovska and Bettina Mieg, aroseout of their three year’s work with stu-dents of Waldorf education and speechformation on Friedrich Schiller’s “Wal-lenstein”. Right from the beginning, itwas clear that the festival should beheld in Eastern Europe. They decidedon Prague. The emphasis will be on themeeting between East and West. Butwhy “Wallenstein”?

In “Wallenstein”, Schiller dealswith the theme of human conscienceand freedom, against the backgroundof the Thirty Years’ War. The charac-ters in “Wallenstein” are not merelyvictims of their circumstances. Theyask themselves, do I want to and can Iconsciously influence my destinythrough my own choices? The audi-ence is not handed a predigested opin-ion of fidelity, honor and other virtues;it is called upon to form its own judge-ment. There are no heroes; the goodmust arise within the souls of the audi-ence. This production hopes that theelement of freedom will be clear to see.First directed by Bodo Bühling, it isnow under the direction of Oswald

Two major anthroposophic summer festivals will take place this Goethe year. Inthe previous issue of “Anthroposophy Worldwide” we looked at the GoetheanumFaust Festival. Now we would like to introduce the Prague Festival “ArsAlchymia”, which will be held from July 11 to August 8, 1999.

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4 Anthroposophy Worldwide 3/1999

As Anthroposophical Institutions Grow,a Curative Education Training is PlannedFor some time now work has beengoing on to develop a training forcurative education in Argentina. Thisis a mutual effort of the two curativeeducation day schools “FundaciónTobias” and “Associación Ita Weg-man”, with the “San Rafael Clinic”and the Waldorf schools “San Miguel”and “Perito Moreno”. Here is a briefoverview of the current concernswithin these institutions, to show howthis step has emerged out of their cur-rent tasks.

As more children arrive and theearlier children grow up, new build-ings are needed. Three examples: First,about 60 kilometers from BuenosAires, there is a venerable estate usedby the “Fundacion La Choza” (seephoto). The property includes 120hectares of biodynamically farmedland, donated by the Christian Com-munity. A home for young ex-drugaddicts is here. A kindergarten isavailable for the families that live hereand a few of the poor children fromthe neighborhood. They plan to build

a common kitchen and bakery. Sec-ond, the “Fundación Ita Wegman” isalso planning a bakery, as well as theenlargement of their workshop forsmall-scale woodwork and rattanweaving. People with handicaps canfind work there.

Third, the “Perito Moreno” Wal-dorf school was started 11 years agoand is now recognized by the state.Two state “supervi-sors” with a positiveattitude towardsWaldorf educationvisit it. Now theyhope to receive statefunding, althoughthis raises the ques-tion of whether theindependence of theschool will bethreatened.

The followinginstitutions supportthe curative educa-tion project: ACA-CIA (Switzerland),

Friends of Rudolf Steiner’s Education(Germany) Curative Education Semi-nar (Switzerland), Curative EducationAssociation (the Netherlands), Inter-national Kindergarten Association(Germany), Sonnenhof (Switzerland)and Michaela Glöckler for the Med-ical Section of the School of SpiritualScience. S.J.

ACACIA, Eisengasse 5, CH–4051 Basel, Tel.+41/61/263 35 00, Fax 262 15 12, E-mail: [email protected].

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“We Are All People” – Waldorf Schools in IsraelEducation in Jerusalem is influencedstrongly by the many Jewish orthodoxschools, which emphasize religiousstudies. They teach neither mathemat-ics, nor natural science, nor modernforeign languages. Such schools pro-vide the basis of the political orienta-tion of a growing portion of orthodoxIsraeli youth. Eyal Bloch, a classteacher at Jerusalem’s Waldorf school,tries to counter such orthodox tenden-cies by arranging for his children tocome together with a Palestinian thirdgrade each week. (His class has studiedArabic since first grade.) The weeklyexcursion to a nature preserve, wherethey play, eat, work the ground, orpick and press olives, helps to reduceprejudice and increase toler-ance. Nine year-old Hanna, aPalestinian from the refugeecamp Aida, after listing all thedifferences that she has foundbetween her classmates andthe Israeli children, says: “Weare all people: everyone has aheart.”

A second Waldorfschool, in Harduf, is the onlyone in Israel with an upperschool. Its greatest challengeright now is to integrate the

upper and lower schools and to rec-oncile Waldorf education and nationalexam preparation. Another majorquestion is their relationship to Jewishtraditions, a concern of many parents.

The third Israeli Waldorf school isin Tiv’on. This school has the supportof the local mayor, who has offered tobuild a new building for them, as thecurrent one is to be sold. However,this will depend largely on whetherthis mayor remains in office. NanaGöbel of Friends of Rudolf Steiner’sArt of Education: “Here, quite a dif-ferent, Mediterranean, open climateholds sway, which is not comparableto the tensions on the streets ofJerusalem.” Silke Heuser, Germany

Personal Developmentand Holiday Accommodations“Centre Suisse” To Be Expanded

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The “Centre Suisse”,near Perpignan,France, was foundedmore than two yearsago. It consists ofaccommodations withroom and board, holiday apartments,conference rooms for up to 60 peopleand all-round education for youngpeople especially. It also addresses theneeds of morally endangered youth,12 to 17 years of age, helping themwith personal development and prac-tical skills.

In this short time, the demand hasbeen so great, that Centre Suisse wasforced to move to a larger property inMarch 1999. A work camp is plannedfor April 5–24 to help renovate theplace. Professionals are still beingsought (carpenters, painters, masons,electricians, etc.) who can help inexchange for room and board. M.S.

Address: Centre Suisse, Mas de L’Alzine, F-66720Tautavel; Secretariat “Centre Suisse”, Bahnhof-strasse 15, CH–8259 Etzwilen, Tel./Fax +41/52/741 42 13.

France

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5Anthroposophy Worldwide 3/1999

Pioneering Waldorf Education in ThailandThai children are generally understrong pressure to excel and competeacademically. They are supposed tostart with reading, writing and arith-matic from the tender age of two orthree. Although attempts to spreadthe idea of Waldorf education in Thai-land were made a decade ago, therewasn’t a really knowledgable personto carry that impulse. Despite theinterest of parents and educators,there was a sense of unreality andincongruity about it. As for anthro-posophy – it remained incomprehen-sible jargon.

It was not until Dr. Porn Panosotand his family moved back to Thailandin 1994, bringing with them the hopeof starting a Waldorf school in theirmotherland, that the impulse tookroot. They had just spent three yearsgetting anthroposophical and teachertraining in Spring Valley, New York.

Shortly after returning, they began aweekend artistic program for childrenand adults, which was very muchappreciated. Dr. Panosot foundedThailand’s first Waldorf school in 1996,calling it “Panyotai”, which means“The Rise of Wisdom”. Beginning withhis four children and a few others, itgrew to 17 children in the second year.A proper first grade started in 1998,with 16 children in addition to 10 inthe kindergarten. Within a short periodthe school has gained wide publicrecognition, and has made considerableimpact on education in Thailand.

Panyotai currently has 6 teachers.some of them are volunteers, but theycan become full-time teachers whenneeded. Teachers of music and Englishare urgently being sought. Parents areinvolving themselves increasingly inthe school organism. At the momentthere is a commission of six parentsand one teacher to manage the school,while the pedagogical work is theresponsibility of the faculty. The com-

Tha i land

formed an alliance of grass roots alter-native education organizations. TheNetwork for Freedom in People’sEducation, representing 20 indepen-dent education groups, is chaired byDr. Panosot. It spearheaded the inclu-sion of independent education in Thai-land’s new National Education Bill.

Recently, Dr. Panosot also starteda teacher training program in whichvisiting teachers join him in giving lec-tures. It is well-attended.

Parallel to all this, Janpen Panosothas been working tirelessly to promotebetter understanding of Waldorf educa-tion. Apart from editing Toward Cre-ativity and Humanity, a booklet of lec-tures given by Joan Almon in Bangkokin 1995 and 1996, she has already trans-lated it and four other books on Wal-dorf education into Thai. Parents andeducators welcome these books, andthey have been used at a university.More and more people are becominginterested in Waldorf educationthrough the availability of her transla-tions.

Realizing the importance ofanthroposophy, Janpen also broughther enthusiasm to setting up theAnthroposophical Initiative Group inThailand, which organized the 3rdAsia-Pacific Conference in November1998. This initiative, though still at agerminal stage, hopes to become thebackbone of anthroposophic work inThailand in the future.

From a report by Janpen Panosot

Other Bangkok InitiativesOther groups interested in Waldorf education are trying to integrate some ofits methods into their work. Ban Rak Kindergarten is a long-time proponentof Waldorf education. Abhisiree Charanjavanaphet visited Waldorf kinder-gartens in Europe and Japan and was very impressed. She has done everythingin her power to bring some Waldorf elements into her kindergarten, which hasabout 130 children aged 1 1/2 to 6 years old.

Other public and private schools are also trying to integrate Waldorf meth-ods that they have learned from workshops, lectures, and/or books, such as WatSiripong Thammanimit Child Care Center and Meenaprasat Elementary School.In the near future, the People’s Integrity Development Foundation plans to starta school and teacher training center in Bangkok, after years of planning and vis-iting various types of schools locally and abroad, including Waldorf schools inNew Zealand and Australia, which influenced them strongly.

mission is also planning ahead, work-ing to obtain financial resources andproper premises. The Tan Sok HuaFoundation, to collect funds for theschool, has recently been establishedin the name of a beloved Chineseteacher who died suddenly last year.

Open to AllDetermined to bring Waldorf educa-tion to people of all social classes, Dr.Panosot started the “Foundation forLife” program one year later, in whichchildren from a shelter for the abusedlearn and play with students fromPanyotai. The school parents embracethis policy, since both groups of chil-dren benefit from each other.

Meanwhile, in order to bring Wal-dorf education to more needy chil-dren, Dr. Panosot started the “Reach-ing out for Broken Heart” programon Saturdays with his own funds, a

program for orphans atBan Rajvithi Children'sHome. This grew from20 children in thebeginning to more than50 in its third year. It isgradually gaining moreco-operation from theauthorities. It has alsodrawn some financialsupport from the or-phanage and the public.

In 1998, Dr.Panosot was awarded aSocial EntrepreneurFellowship by Ashoka,an international non-governmental organi-zation. This will bring

Panyotai and Waldorf education inThailand to another domain of indi-viduals who are actively working forfar-reaching social change.

Collaborating for FreedomIn the light of Thailand’s new con-

stitution, which allows for more free-dom, Dr. Panosot and others have

“Reaching out for Broken Heart” Program

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PortraitA Third-World Congress at the Goetheanum?

An Interview with Truus Geraets

Mrs Geraets, you have just returnedfrom another long period of work inSouth Africa. How did you come towork there originally?As a eurythmist and eurythmy thera-pist I first worked for ten years in theU.S., primarily with black people. Thesocial impulse was important to me. Itaught eurythmy in a prison, forexample. In 1985 I went to SouthAfrica and worked ten years withblack people, first at a farm school inPretoria, then in the townships andthe country. We founded the Centerfor the Art of Living, and developednew impulses together with the localpeople. We definitely did not want tobe missionaries.

And how did you do this?Much arose from human contact,especially from exchanging our vari-ous biographies. I am deeply con-vinced that we have so much to learnfrom black people, and if we are will-ing to listen to them, then they arewilling to accept something from us.

Today multicultural learning isvery important. Most white people inwestern civilizations get carried awayby their ideas, losing touch with theground under their feet. I find thatblack people in South Africa have agreater unity of head, heart and limbs– everything seems to flow more. Irealize that generalizations about the

cultures of white and black people areproblematic, but I would like toexpress it this way out of my longyears of experience. Multiculturalendeavor is important to me: beingenriched through meeting the other,mutual work between different cul-tures and ethnic groups.

What influence does South Africanculture have on the Waldorf schoolcurriculum?The Baobab Teacher Training Centeroffers an ongoing course. The devel-opment of a multicultural curriculumis essential. We do this in collabora-tion with the Federation of WaldorfSchools in South Africa. There is stillmuch to do. Of course we includeAfrican mythology, and the storiesand songs of this rich culture. But Ithink it is very important that suchwork be done everywhere. We havebecome a multicultural society world-wide. If we do not understand thisand learn to deal with it, we will haveethnic conflicts, hate, violence andwar.

What do you mean by “everywhere”?What would be a multicultural initia-tive outside of Africa?I am just on my way to the U.S. ThereI have founded a non-profit organiza-tion, the Center for the Art of Livingin America. It assists Third World ini-

tiatives and supports multiculturalexchange. Such initiatives are neededeverywhere. I always say: Just go topeople of other cultures and learnfrom them! I think we often have toomuch theoretical knowledge. I amconvinced that all young people fromthe West should do some work in theThird World at some point. Thisshould become part of their total edu-cation. How else will they be able tounderstand today’s burning problemsand then work towards solutions asadults? There is surely no lack ofopportunity to develop multiculturalinitiatives, once someone has foundthe openness and the will.

Waldorf education has expandedgreatly in South Africa in recent years.Could you give a short overview ofthe present state of affairs?Three schools and many kinder-gartens have grown out of our initia-tive of 1985. The Baobab Center has atwo-year part-time training forkindergarten teachers. This takes placeon one afternoon a week and in fourintensive weeks a year. We are hopingto gain state recognition through col-laborating with the Center for Cre-ative Education in Kapstadt. Ourfriends there are very active. Theywere able to open a new training cen-ter with a kindergarten in the verypoor township Philippi last Novem-

As Truus Geraets was speaking inher warm-hearted way about herwork and the many initiatives inSouth Africa, I had to ask myself:why are we such a group of “PaleFaces” at most Waldorf schools andanthroposophic conferences? Howcan we develop a worldwide, all-humanity-encompassing Michaelicculture?

In Central Europe, we deplorethe current stagnation in the spreadof anthroposophy and anthropo-sophic institutions. Is it possiblethat we are missing the develop-ments in the world’s new focalpoints, where expansion is nowrapid?

Without our warm interest, without our support –financial and human – the pioneers there will hardly beable to succeed. So we need such very active individuals,messengers such as Truus Geraets, who encompass wholecontinents and who are able to open up entirely new dimen-sions of the anthroposophic work through their honesteffort.

Truus Geraets speaks so concretely about the countlessSouth African initiatives of recent years that one has to stop

and digest it all. Yes, she and UteCraemer, who has been doingremarkable pioneer work in theslums of São Paulo, are right: It istime to invest more time, energyand also money in the burningquestions which the third millenni-um unavoidably places before us.That is why I would like to suggestthat we support the initiative of thethese two social artists: A congressfor pioneers who are at work in theThird World and developing coun-tries. Let us invite a few hundredsuch active people to a future-ori-ented congress. Why should it notbe possible to find enough sponsors,who could cover the costs of their

guests? A colorful congress of pioneers would surely beenriching for us all, and it might bring entirely newimpulses and enthusiasm to us, the slightly lamed “PaleFaces” of the West.

If you would like to help this initiative in any way,please notify me at “Third World Pioneer Congress”,“Anthroposophy Worldwide” (address on page 2). Let’ssee what happens …

Thomas Stöckli, Switzerland

ber. Nelsen Mandela honored themwith a visit. There is also the NovalisInstitute in Kapstadt, which focuseson working with Waldorf educationin public schools.

The Inkanyezi Waldorf school inAlexandra has become quite wellknown. It has about 200 children. Forthe upper school, children have thepossibility of transferring to the MaxStibbe school in Pretoria. This is veryimportant. Max Stibbe has a boardingprogram.

The Baobab Community Collegein Alexandra is planning to start aMicrobusiness Program, where youngpeople can learn economic skills. Theywill learn to make and market prod-ucts. Possibilities include a copperjewelry or pizza business. This andthe kindergarten training are only par-tially supported by the Mandela Chil-dren Fund.

Are there any other anthroposophicinitiatives in South Africa?South Africa already had five Waldorfschools before we began in 1985. Insome of the schools the integration ofchildren from different races is mini-mal, in others it is somewhat better,and in Max Stibbe it is excellent. Ourcollaboration with this last school isvery good. About sixteen languagesare spoken there. Eighty percent ofthe children are black. They have aspecial upper school plan with practi-cal work experience and a boardingprogram. If anyone wants to do some-thing financial: we badly need spon-sors for ex-Alexandra students, whocome from particularly difficult back-grounds. A monthly donation of 280U.S. dollars pays for the place of onestudent in the upper school boardingprogram – surely a good investmentfor the future!

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I would also like tomention Weleda, whichis very visible in SouthAfrica. You can buyWeleda products every-where. They are muchmore available there, forexample, than in theU.S. We are very grate-ful that Weleda supportsour work with do-nations.

If someone would liketo help, where is moneymost needed at thistime?The school in Sowetobadly needs help. Everydonation is welcome.Sadly, it is often easier toget money for things than for people.The best way to help is to make adonation to the sponsors fund. Thatgives sustained support and indirectlyfinances the teachers. But it meansthat the whole school is financedthrough the very poorest students. Itis not a matter of giving a kind of“charity” to a few poor people inSouth Africa. It is a problem of theentire worldwide social and financialsystem. I am deeply convinced thatthe anthroposophic threefoldingimpulse should bring effective insightsto the problem. That is why I wouldlike to suggest that we hold a ThirdWorld congress at the Goetheanum.

That would be very relevant andimportant. Do you already have con-crete ideas?I have spoken about it in detail withUte Craemer, and we are both pre-pared to make every effort to bring itabout. We find it extremely importantthat all who have been working for

years in the Third World have thechance to come together. People allover the world are engaged in work-ing out of an anthroposophic impulse,for example in the refugee work withPalestinians, or in former Yugoslavia,or also in the poor regions of the East.We need to develop the right ideasbased on our experiences. Trueresearch is urgently needed. Other-wise the world will continue to disin-tegrate. The chasm between rich andpoor is growing, and a social explo-sion will result if nothing is done –everywhere, not just in the ThirdWorld.

There is no missionizing to do,but we need to collaborate on theseglobal social and human questions. AThird World congress could be onecontribution towards this.

I am sure that you and Mrs. Craemerare finding open ears for this initiative.If these people are to travel to such acongress, the help of patrons and foun-dations will be needed, but it certainlyhas a good chance of succeeding. Itappeals to one directly. I would like toassure you of my own assistance. Letus see whether we can come a step fur-ther when we meet again at the teach-ers conference at the Goetheanum in2000. You and Mrs. Craemer willundoubtedly keep us informed.

Thomas Stöckli (a Waldorf teacher in Switzer-land) spoke with Truus Geraets in January 1999in Dornach. Another part of the interviewappeared in German in “Das Goetheanum”,14–15/1999.

Address: Center for the Art of Living, P.O. Box2302, Rivonia 2128 South Africa, Tel. +27/11/706 85 45, Fax 706 85 44, 803 80 64.Financial help (please state purpose of donation):Friends of Rudolf Steiner Education, Com-merzbank Stuttgart, BLZ 600 400 71, AccountNr. 7714827, Development Fund.

The Friends of Rudolf Steiner’s Art of Educa-tion have already indicated their willingness tohelp organize a Third World congress.

The surroundings of the Inkayezi Waldorf School andBaobab Center for Teacher Training in Alexandra. Thefree space belongs to the school. The carpentry shop isthere.

Inkayezi Waldorf School. Puppet workshop on the right: Front left: bread dispensary forhungry children. The pets are pigeons (which cannot be stolen).

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Encouragement for AnthroposophyAnnual General Meeting of the Anthroposophical Society in Germany, March 12–14

Last month about 450 people gatheredin Kassel for the Annual GeneralMeeting of the Anthroposophical Soci-ety in Germany. The theme was“Encouragement for Anthroposophy”.An opening lecture by Bodo von Plato,was followed by words of welcomefrom Anneka Lohn and ManfredSchmidt-Brabant. Next on the agendawas the retirement of Friedhelm Dör-mann as head of the central office.Since he will continue with the task ofGeneral Secretary for one or two moreyears, he remains as a guest in the Col-legium. Dörmann explained that thework of a committee tends to becomeinflexible with time; space is needed fornew people and new impulses. Beforehe took the podium to review his 14years of work, he was featured in ahumorous cabaret.

Anthroposophical Society

AN T H R O P O S O P H I C A L SO C I E T Y I N GE O R G I A

AN T H R O P O S O P H I S C H E GE S E L L S C H A F T I N DE U T S C H L A N D

The next day there were discussiongroups and plenum discussions, and themembers of the new Collegium werere-affirmed. Contrary to earlier deci-sions – due to time pressure and per-haps inattentiveness – the whole Col-legium was re-affirmed as a group,rather than individually. Unfortunately,little time was given to CharlotteRoder’s retirement from the Collegium.Such a mishap seemed excusable, con-sidering all the changes that had beenmade in the Society’s leadership.

The last day included a lecture, aplenum discussion, discussion groupsand a moderated podium discussionon the question “What does ‘cos-mopolitan’ mean today? A podiumdiscussion is difficult to do at anthro-posophic meetings, because discussiondemands contradictions and different

On the Growth of Anthroposophy in GeorgiaSince the 1970’s, interest in anthropos-ophy has grown considerably inGeorgia. Many people have met itduring this time. This interest is themost important requirement for thelife of anthroposophy.

In the 1970’s and 1980’s, the onlyway to meet anthroposophy wasthrough personal contact. There wasno public access to anthroposophicliterature, and no public events wereheld. If you trusted someone, and heasked certain questions, then yousecretly gave each other books. Theseyou would quickly copy by hand,perhaps within 24 hours. There werevery few anthroposophists who hadcarried the impulse forward from itsearliest days.

In the 1980’s things became freer.In 1987, for example, it was possibleto hold lectures in private homes.Forty or fifty people might be calledtogether overnight by word of mouth.Study groups were formed, both inTiflis and elsewhere. Since 1987 it hasbeen possible to hold all events inpublic, and to publish books. In theearly 1990’s anthroposophy began tobe mentioned in the press from differ-ent points of view. Sometimes it wasenergetically rejected.

During the first phase, anthropos-

ophy tended to circulate among acad-emics. The fields which were moststrongly taken up were medicine,curative education, Waldorf educationand pharmacology. Artists had feltanthroposophy’s influence much earli-er. There was the enamel artist ErmineMagradse, for example, and thepainter Irakli Parjiani (who died in1991), whose work was exhibited atthe Goetheanum four years ago. Hewas the first one to use Christianmotifs in his examination paintings atthe Soviet Academy, thereby gettinginto difficulties. In the 1980’s, therewere already several active architects(four of them spent five weeks helpingto renovate the Goetheanum’s GreatHall).

Extraordinary PatienceSpeaking about the conditions of liv-ing in Georgia, Ermine Magradse said,“External life is no life! There is noelectricity, no running water, no heat-ing, and food is a problem. There areno end of difficulties. We are glad ifwe have light for a few hours a day.Then we rush to cook something. Orif the water starts flowing again, werush to fill every container that wehave – even if it is 3:00 o’clock in themorning, because the water may stop

by 4:00.” The population enduresthese difficulties with extraordinarypatience. The worst years were 1992to 1994, because of the social unrest.Since 1994/1995 things have becomesafer. Since 1998 there are even func-tioning trains and busses.

But the economic situation is bad.There is practically no industrial pro-duction, much too little agriculture,and the whole economy is penetratedby cliques and clans, who controlbusiness. The government is also cor-rupt. Nevertheless, one can see thatthings are gradually improving. Still,the population is skeptical. There islittle trust that things are really gettingbetter.

The Anthroposophical Society inGeorgia was founded in 1995. In 1996they held their first solemn confer-ence, and since then they have held aspring conference every year. TheAnnual General Meeting is held eachfall. There are about 130 members. Inaddition, there are about 70 memberswho are still attached directly to theGeneral Anthroposophical Society atthe Goetheanum.

From an interview with Ermine Magradse andHans Hasler (see “Anthroposophy Worldwide”Nr. 1/99). Edited by U. R.

views. Discussion was sparked soonerthan expected, however, by the ques-tion of whether it is possible to learnfrom other cultures directly, orwhether knowledge of the human egois a prerequisite for cultural encounter.

The tasteful artistic elements ofthe program reminded one of the pres-ence of artists in the Collegium (whohelped organize the meeting: AnnekaLohn, Florian Roder and MelaineMacDonald-Lampson). One wouldlike to count Dieter Pommerening, theTreasurer, among the artists, becauseof his funny comments.

Next year the Annual GeneralMeeting will be held in Weimar. It isto be hoped that just as many interest-ing anthroposophists will participateas this year.

Wolfgang Held, Switzerland


NAT U R A L SC I E N C E SE C T I O N

We all know this experience. We climba hill, perhaps with the intention ofenjoying the view of the surroundinglandscape. At the top, the view is“breathtaking”, beautiful. We becomesilent. Words cease for quite a longtime. There can be do doubt: some-thing significant is happening. We areamazed – touched – by the mood, bythe atmosphere, of the landscape.

We had secretly wanted to be sotouched. But how and where does thiscontact take place? The answer seemseasy: “Inside, in the soul!” And yet:doesn’t the landscape lie outside ofme, spread before my eyes? Wherethen is the landscape really? It touchesme in my soul and is neverthelessapparently outside of me, a sense per-ception.

We begin again to listen within,and we notice that the inner experi-ence and the externally-felt senseworld definitely belong together. AsGoethe says, it is a “sense/supersensi-ble” event. There is no trace of a rea-son to divide myself from the world.

Creating a Community to Build New Forms

Inspired by the mutual work on theGreat Hall of the Goetheanum fromAugust 1996 to Easter 1998, a groupof sculptors formed to look at possi-ble future collaboration. Central totheir discussions was the followingquestion: How can a community ofartists, artisans, architects and buildersbe fashioned that would take upRudolf Steiner’s suggestions for anorganic style of building, developthem, and put them into practise?They founded the Independent WorkCommunity at Whitsun 1998.

The Independent Work Commu-nity currently has artisans, sculptors,painters and architects. In order toencourage broad interest, they holdregular theme days, where theyexchange experiences, look at variousartistic impulses, and discuss specificbuilding projects.

The initiators of the IndependentWork Community are convinced thatnew forms of collaboration arerequired to cope with the complexinterconnections of comprehensiveartistic building. The development ofan organic style of building is onlypossible if it is done out of a viable,developing social organism. So theWork Community sees its tasks in

creating new forms of collaborationon an economic, legal and spirituallevel. It offers advice and accepts con-tracts on this basis.

Artur Rost, Germany

Let us look at thisevent yet again. We becamespeechless, found nowords. The experience wasungraspable. Indeed, itseemed to cover the senseworld with an airlike trans-parent veil.

As unfathomable as theexperience first is, it is nev-ertheless significant: itholds the “breathtaking”element within it, the ele-ment which gives sense-impressions meaning. Butthis is also characteristic ofthe world of ideas, for it isonly through ideas thatperception wins its specificreality. This is by no meansabstract, it is somethingwhich can best be termed“essential” or “real”.

In experiencing theatmosphere of a landscape,we enter into its being andessence. If we succeed in

“ IN D E P E N D E N T WO R K CO M M U N I T Y” IN I T I AT I V E

The GWGG views itself as acomplement to the economic processand activities already taking placewithin the School of Spiritual Scienceand Anthroposophical Society, addinga health-bringing third element tothese two already existing bodies. It isrecognized by the Collegium of theSchool of Spiritual Science in Americaas a legitimate experiment in three-folding. The Council of the Anthro-posophical Society in America recog-nizes it on a tentative basis until theend of the year 2000. The GWGGbelieves that this will be sufficienttime for the experiment to demon-strate its significance and value.

Source: “News for Members” January 1999

As a practical experiment towardspossibly threefolding the Anthropo-sophical Society in America, theGoetheanum West Giving Group(GWGG) has been created. It is anassociation which carries conscious-ness for gift-giving to the Anthropo-sophical Society and School of Spiri-tual Science in America. Membershipin the GWGG is open on an annualbasis to any person who makes a con-tribution of $ 1000 to the Anthropo-sophical Society in America, to anyrecognized group or branch of theSociety, to the Goetheanum, or tofuture Goetheanums of West or East.Anthroposophical initiatives, such asWaldorf schools, can gain institutionalmembership for a contribution of $ 500 per year.

Practical Threefolding Experiment in the U.S.A.Goetheanum West Giving Group is Founded

The next meeting will be held on May 10, 1999,9:00 am at the Goetheanum. Theme: “EntranceDesign in Homes and Functional Buildings”.Further information: Tel. +49/761/409 83 90.Contact: Bert Jan Douma, Hörnliweg 16,D–79379 Müllheim-Feldberg; Frank Grave,Stollenweg 1, D–79299 Wittnau.

AN T H R O P O S O P H I C A L SO C I E T Y I N AM E R I C A

The Essence of a Landscape

School of Spiritual Science

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on the rising air above us, calling a far-heard cry, and just below us a Black-cap presses chattering through itsworld of shrubs.

Practicing in this way, we canmake the step from mere experienceto wide awake knowledge of the beingof the landscape – we can refer to oursubjective experience, which becomesexpressible and understandable. Land-scape thus becomes a participant in aconversation, it becomes communica-tion, sharing, becomes a social event.Landscape participates in community.

Hans Christian ZehnterSection Colleague

Note: The Natural Science Section at theGoetheanum plans a workshop week on thistheme in collaboration with the SolrenningFoundation and the Mountain Museum in Lom,Norway, August 14–21, 1999. Financial Assis-tance is needed to organize and carry out theproject: Postcheck, Basel 40-5827-2, GeneralAnthroposophical Society. Please state that it isfor “Workshop Week 1125”. To enable peoplewith low incomes to attend, a fund has been setup which still hopes for contributions: “NorwayFund 20646” to the same account. In 2000, theNatural Science Section plans an internationalconference on “The Culture of the EuropeanLandscape”.


reaching it via the senses, by gentlypaying attention to which elements ofthe sense impression join themselvesto our own inner experience, then thelandscape begins to speak: we find ourspeech again. We gain insight into rela-tionships. We might see a meanderingmovement, where one place comes tothe fore, and another holds back, alter-nately. The river which joins them isinvisible from where we stand.

Landscape expresses itself in dif-ferent ways. In the world of plants, itis the surroundings which emerge.Richly detailed leaf structures form insurroundings which are light-filledand open to the heavens. Soft, flatleaves, in contrast, unfold in an envi-ronment which is moist and shady.The world of animals shows us howdifferent the experience of a landscapecan be: a buzzard lets itself be carried

GE N E R A L AN T H R O P O S O P H I C A L SE C T I O N

Christ Experiences in our TimeHow Do We Recognize Them?

Much has been written about spiritualexperiences in recent years, includingthe appearance of the Christ in theetheric realm. But it still is often diffi-cult to speak about your own experi-ences – people do not want to hear it.

Last October and November, Johnvan Schaik offered a course on “ChristExperiences in the 20th Century”sponsored by the General Anthropo-sophical Section in the Netherlands.

John van Schaik introduced thesubject by discussing the religiousbackgrounds and world views that willtend to color any supersensible experi-ences we may have. Van Schaik alsodescribed many kinds of mystic expe-riences from past epochs, and broughtexamples from literature. All this gavea context to the personal experiencesthat were shared. These experiencesvaried greatly. All spoke of a spiritualpresence, sometimes appearing as aclear picture of Christ, and sometimesas something quite different, such aslight, love, or encouragement. Some-times a dark, demonic element can bepart of the experience.

By the end of the course, vanSchaik had collected a list of signswhich are characteristic of a Christexperience. The strongest is one’sinner evidence. You feel sure that ithappened, and the memory does not

fade. But you may be able to interpretit only much later.

The most important thing aboutthe course was that it provided anopportunity to speak about these expe-riences to people who wanted to listen.

Not all questions were answered:How do we proceed from here? Many

people have had such experiences.Many want to live their lives differ-ently because of it. Yet it is not alwayseasy to find a way of doing so. Canwe help each other with this? And canwe inspire others?

The chance to share these experi-ences was felt to be a gift. Every spiri-tual experience of this kind is amoment of light. To know this of eachother gives us courage.

Summary of a report in “Motief” March 1999

Foundation Stone Meditation in EnglishEarly in 1998, a group of experiencedeurythmists in England came together tobegin research into presenting the Foun-dation Stone Meditation in English. Theproject began with no performancesplanned, only a shared commitment toworking in depth with Rudolf Steiner’sforms, the elements of language, and,through these, with the richness of themeditation itself. The group, which con-sists of Sigune Brinch, Melissa Harwood,Kristin Ramsden, Coralee Schmandt,Glenys Waters and Maren Weissenborn,rehearse over weekends at regular inter-vals at Emerson College. They are sup-ported by a speaker, Janis MacKaye, anddirector, Barbara Beedham.

The first sharing of our worktook place last October at the Per-

forming Arts Conference in EastGrinstead. Demonstrations and work-shops led by members of the groupallowed participants to experience ele-ments of speech and eurythmy, and itis hoped that future performances willbe accompanied by similar opportuni-ties to deepen and enliven the experi-ence of the meditation.

Performances have been requestedfor several events, such as the AnnualGeneral Meeting of the Anthropo-sophical Society in Great Britain.

The encouraging support andfinancial assistance that we have beenso generously given by many friendsenable us to develop this timely workfurther.

Coralee Schmandt, Great Britain

SECTION FOR THE ARTS OF EURYTHMY, SPEECH AND MUSIC


FO R U M: MI C H A E L M A S CO N F E R E N C E 2000

Towards the Michaelmas Conference 2000

One suggestion made at the Goetheanum Initiative Meeting last November (see“Anthroposophy Worldwide” Nr. 3/98) was to include as many people in theMichaelmas Conference 2000 preparation as possible. Justus Wittich took this ideaup in “Anthroposophy Worldwide” Nr. 1/99, when he invited members to makesuggestions to their General Secretaries, in time for their next Goetheanum meet-ing in March 1999.

Nick Thomas, General Secretary of the Anthroposophical Society in GreatBritain, has already collected a few thoughts from the members and passed themon to “Anthroposophy Worldwide”.

We also received a contribution from Günter Röschert, of Germany. He rais-es the question of a blueprint for the future of the Anthroposophcial Society andSchool of Spiritual Science.

The “Inipur” Initiative, finally, also considers itself to be a contributiontowards preparing the Michaelmas Conference 2000. It is a discussion forum onthe internet “for all with visions, ideas and initiatives which could further ourenvironment and society in the next 30 years.”

A Blueprint for the Future Anthroposophical SocietyAfter the nine-day Michaelmas Con-ference in 1993, the participants wenthome, but the conference was notclosed, as Manfred Schmidt-Brabantput it. The questions which had arisenfrom studying the seven life mysteriescontinued to live in us. We consideredthem in connection with a centralproblem: What is the nature and taskof the Anthroposophical Society andthe School of Spiritual Science, nowand in the future? In what way mustour accustomed ways of working bechanged, perhaps even radically?

During the conference, peoplerepeatedly asked about the connectionbetween our anthroposophic workand the events of our time, about con-tact with other spiritual movements,and, especially, about building up theSchool of Spiritual Science “from thebottom up”, that is, by starting fromthe threshold of intuitive thinking,and from there gradually (perhaps)reaching higher forms of knowledge.Does the Society have sufficient self-awareness for this? Are independent,non-institutionalized, personally rep-resented anthroposophic ideas andinitiatives encouraged, or suppressed?Is it possible for us to achieve truecommunity through uniting ourefforts – without the influence of aninstitutionalized hierarchy?

In view of such questions, it is notsurprising that the Constitution ques-tion has gained such (for many) unex-pected dynamic. No one should con-tinue to believe today that the socialand legal form of the Society andSchool of Spiritual Science is a mar-ginal issue, much less an ahrimanicseduction. The Constitution questionis a matter for the School of SpiritualScience. It falls within the responsibil-ity of the General Anthroposophical

Section. It was impressive to see theemergence of the worldwide convic-tion shared by many, that we nowneed to develop a blueprint for ourwork, and how this conviction gainedmomentum just in time to becomepart of the preparations for theMichaelmas Conference 2000. A planfor the future of the Anthroposophi-cal Society would translate the pur-pose, network of perceived goals, andresulting decisions into ideas (RudolfSteiner, Story of My Life, Chapter 6).It would be visionary. It would con-sist of mutual inner experience. Itwould manifest itself in how we worktogether. The legal form will emergeas a consequence. This blueprint can-not be a prefabricated “vision”: it canonly arise out of the collaboration ofthe members of the School of SpiritualScience.

I think that the still hidden, butgradually emerging, concept of theAnthroposophical Society willbecome the theme of the MichaelmasConference 2000. The GoetheanumExecutive Council’s suggestion, toplace “the task of the Anthroposophi-cal Society between past and future”at the center of the conference, canmatch this expectation, but under onecondition: We need to look criticallyat ourselves, including even looking atour seemingly inalterable institutionsand habits. The unfinished Michael-mas Conference of 1993, unfinishedparticularly with regard to institution-al critical self-awareness, might suc-ceed in continuing through intermedi-ate stages to the conference of the year2000 – perhaps marking a decisivestage in the development of theanthroposophical movement.

Günter Röschert, Germany

The Initiative Meeting also led to theidea of harnessing the modern mediumof the internet for the preparation ofthe Michaelmas Conference 2000. Sixpeople are currently carrying this ini-tiative: Johannes Wirz, Thomas Stöck-li, Andreas Heertsch, Christine Bal-livet, David Heaf and Joseph Morel.

It is now possible to register for amailing list under: “http//sei.mens.ch/Michaeli2000/Index.htm”. Their idea isto share, discuss and firm-up our vari-ous visions of anthroposophic work.The initiators stress that the podium isopen to all, independent of their rela-tionship to the Anthroposophical Soci-ety. The Michaelmas Conference 2000,though important, is not the only topicto be discussed.

The initiators would like the bestpossible collaboration with the mem-bers and leaders of the Anthropo-sophical Society. But they also feelfree to develop initiatives outside ofcurrent structures and institutions.

They speak of their connection tothe Michaelic virtues of courage andfreedom, and they regard the quest fortotally new and unusual ways ofthinking to be a need of our time.

S.J./U.R.

Internet: “Inipur” Initiative

How does Anthroposophia live in theworld now? Still in the same way ini-tiated at the start of the century?Many do not feel the need to join theSociety. Is this merely obtuseness/-misunderstanding, or a phenomenonindicating that Anthroposophia nowlives more widely?

Should we develop a “20 yearplan” for joining our work with otherstreams? What have they to offer us,and we them?

What are the appropriate ways,from out of the Michael stream, thatcould strengthen the community-building impulse in our groups, insti-tutions and the wider world?

Questions and Suggestionsfrom Great Britain

cal whole that is not normally seen ona building site. To condense anthro-posophy right into the material of aconstruction site, or to transform mat-ter through human activity in a waythat makes spirit perceptible, was tru-ly a special experience.

How would you say that the formsand colors have affected Goetheanumevents in the year since its re-opening?For me it is the same as for many oth-ers, who say that they can hardly pic-ture what the hall used to be like. It isas if it has always been this way, andshould have always been this way.Speaking and listening have changed.It seems to me that the hall in its cur-rent form responds more to spiritualspeaking and listening, rejectingunspiritual activity more than it usedto.

Would you do anything differently ifyou could do it again?Not in the design. My task was orga-nization and coordination. In theseareas there is always much that onecould do better. I hope that our learn-ing in this project will benefit futurebuilding projects.

What about the objection that old,long-obsolete forms were resurrectedin the Hall, and other criticisms?Criticism diminished considerablyalready before the end of the project.But it would go beyond the scope ofthis interview. I am much too stronglyinfluenced by psychological perspec-tives from my past in curative educa-tion. I experience many commentssimultaneously as an expression of theperson who is making them, of hiskarmic background, his relationshipto anthroposophy, and much more.Such perceptions have no place in apublic forum, however.

When will you consider the project tobe truly complete?When the stage itself is renewed in sev-en to ten year’s time. But we have time.First we would like to live with thenew forms for awhile. Then we willapproach the question of what arenewal of the stage would mean.

S. J. spoke with Hans Hasler in March 1999.


Why are you announcing the finalbuilding accounts only now, one yearafter the re-opening of the hall?You ask this because you are an edi-tor. A building professional wouldhave said: “How did you manage topresent the final building accounts soquickly?” The final work was notdone until November and December1998. With gentle pressure we wereable to get all of the firms to bill us bythe beginning of February. Then wehad to check the bills for possiblereductions, warranties and bank guar-antees, and go over the necessaryinstallation descriptions and revisionplans. All sums were finally collectedby February 12. Many large projectsdo not complete this process until twoyears after the opening.

And much has happened since …Much is still to be done. A few minormatters are still in progress, such as theadjustment of the electric installations,and safety measures on the stage.

The installation of the organ is still tocome. Where is the organ?It is stored in the cellar of the StudentDormitory and in the shed next to theSculpture Atelier.

Storage brings the danger of damage.Can you say anything about the con-dition of the organ?Only the large, less sensitive parts arestored in the shed. The rest is in thecellar, which is continually dehumidi-fied. The organ builder has checked itseveral times and is confident thateverything is fine.

How much is the re-installation of theorgan expected to cost?About 110,000 francs. This sum hasalready been calculated into the finalbuilding accounts and set aside. Thecontract has been awarded, but thereare also complications. Many thinkthat the old organ does not fit theartistic impulse that is being cultivatedat the Goetheanum. And it is still not

entirely certain how the organ willsound when it is re-installed.

Is the organ the final item of the hallproject?Yes, but warrantee and maintenancework will soon follow. Also, minoradditions will be necessary from timeto time.

On March 21, 1999, you wrote thatnot only did the project avoid usinghigh interest foreign capital and theregular Goetheanum income, it alsodid not rely on members’ contribu-tions. So were the main sponsors notmembers?Of course they were members. Iwanted to show that the regular mem-bers’ contributions were used to runthe Anthroposophical Society as usu-al, while an individual decision to sup-port the project stood behind everyhall donation.

Will the money that was donated bythe members to the hall project tem-porarily prevent them from being ableto support the Goetheanum’s othertasks?It is indeed the case that many a dona-tion for other tasks has failed to comein. But it is extremely difficult to sayhow high this missing sum was, sincea decrease in donations has beenobserved throughout the anthropo-sophical community. This has to dowith factors that are not all related tothe Goetheanum or the Great Hall.What counts now is to describe ourpresent tasks just as clearly and con-vincingly as we were apparently ableto do with the hall.

You estimate the value of work timedonated to be 5 million francs. TheWork Community had a key role inthis. What was special about the WorkCommunity?People from all over the world cametogether to actualize an artistic idea inthis historically unique place. Theywere able to form a social and practi-

FeatureCalculations Completed – Renovation of the Great Hall

In March 1999, the Goetheanum Building Administration announced the finalbuilding accounts for the redesign of the Great Hall. Of the 25.7 million Swissfrancs total, only .76 million francs still remain to be financed. Hans Hasler,Goetheanum Building Manager, responds to questions about the finances, and tocriticism of the project.

Donations towards the still unpaid sum of CHF 764,000.– may be made in the following ways:Through the Anthroposophical Society in your country, marked “Goetheanum Hall Project”, or by a check made out to: General AnthroposophicalSociety, for “Hall Project”, sent to Hans Hasler, Goetheanum, Postfach, CH-4143 Dornach 1, Switzerland. From Switzerland: Freie Gemeinschafts-bank BCL, Dornach, PC 40-963-0, for “Allgemeine Anthroposophische Gesellschaft”, Kto 400’290.3. Vermerk: “Goetheanum Saal”. From Germany:Anthroposophische Gesellschaft, Sonderkonto Saalausbau, Gemeinschaftsbank GLS Stuttgart, Kto 10 084 509, BLZ 600 609 00.

Documents

Anthoposophy Worldwide 1999 (3)