Nr.

December 1998

Discovering Treasure Troves of Responsibility

Hope for Threefolding Report from the Global Conference in Manila
page 3 To find a person who has the competence and the willingness to take on responsibility to take on a task within the anthroposophical movement we need perceptiveness, imagination and discernment. Within our direct surroundings the search often leads to nothing. Sometimes the search is lamed by a reserve towards any changes that the new person might bring. One takes care of the necessary tasks oneself or divides them up between several colleagues, causing an increase in the overwork so often lamented, or a decrease in the development of individual style. Imagination is called for: in which person is slumbering the will towards responsibility and action, waiting to be activated by a direct question? Jrgen Smit advocated the cultivation of such trust towards the potential in people. Our colleague does not yet appear to be equal to the new task, but he will grow in fulfilling it, indeed he may outdo himself. Often the statement itself we believe in your capacity to do this ignites remarkable enthusiasm and will. The encouragement offered by a direct question applies not only to administrative tasks, but also to art. It does not appear to be a coincidence that most significant works of art have been commissioned. There may be some restrictions through the requirements of the patron, but at the same time the artist is freed from a certain arbitrariness. She is not left alone with her intuition regarding the themes which need to be taken up in accordance with the spirit of the time her contemporaries support her. In seeking out the earths treasures, exploring even in the most hidden places, humanity has brought forth magnificent achievements. The search for human responsibility, for soul and spirit treasures, is becoming ever more important and may be compared to the search for gold in the 19th century or the search for rare metals in this. The question may sound strange, but do we not need something like the business sectors head hunting for our anthroposophical work? During the November Initiative Meeting at the Goetheanum there was a call for the Anthroposophical Society to change from an answering to an asking society. This should include not only taking an interest in the other persons ideas and knowledge, but also asking after his or her slumbering will. Wolfgang Held, Dornach/Switzerland 1

Finding Our Way Goetheanum Initiative Meeting

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Marie Steiner 50th Anniversary

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Forum Anthroposophy in the World Signs of the Times Anthroposophical Society School of Spiritual Science Feature

2 3 6 7 8 12

THE NEXT ISSUE WILL APPEAR IN FEBRUARY 1999

Forum
Question: Is It Anthroposophy in Action just because an Anthroposophist Is Doing It?
The title of your new newsletter spoke to a deep sense within me. Although I live in Canada, my question is not a national one. Not that I believe my struggles are unique; more that they are universal. Therefore, perhaps the answers will vibrate in others also living in isolated parts of the world, struggling alone: Is it anthroposophy in action just because an anthroposophist is doing it? At 63, having studied anthroposophy for 28 years, half with a group, the other half working alone because of geographic location, I look at my life with some serious question. For nearly five years, I have been living and working in a small city, St. John. There are no other anthroposophists here nor do I draw others to me that recognize something different and ask questions. This isolation forces me to remain personally vigilant that my source remain centered in anthroposophy. But how do I know Im succeeding? I work in an inner-city school with children from kindergarten to grade 7 who have emotional problems often leading to behavior difficulties in class. I rely heavily on my Waldorf teacher training and experience, plus a strong background in both music and painting. For 50 half-hour periods a week I am alone with a different child. [...] For our relationship to develop, I must keep my ego at bay. I must remain open to inspiration for what activity to pursue and even what to say. I know that what flows through comes from the spiritual world, not me! Confirmation that the results are healthy, can only be gauged by the results in the children. [...] But is this an anthroposophical activity? I dont study curative books to develop lesson plans, I dont struggle to identify what karmic debts the child might be confronting. [...] That I have karmic connections with the children I am working with is often confirmed by our seeing each other in our dreams. I have called for help through meditation when a childs situation is particularly troubling. [...] Is this the way more anthroposophists find themselves functioning in their daily lives: one foot in the spiritual world and one in the practical, but desperately trying to keep a path open between? Is it the struggle that matters rather than the answers? Marilyn Riopel, Canada
If you would like to respond to Marilyn Riopel, you may contact her via the editors at the Goetheanum. Please make it clear whether your response may be published or whether it is meant only for her.

The Childrens Defense Fund and a Pathway to Christ

An Example of Anthroposophy in Dialogue Arthur Zajonc, a physicist and General Secretary of the Anthroposophical Society in America, cultivates many contacts with people who are working outside the anthroposophical movement on related tasks. To cite an example, a couple of years ago he convened a small symposium with about a dozen anthroposophists and non-anthroposophists who are identified as leaders in the field of youth work. Marion David, one of the women he invited, worked at the Childrens Defense Fund (USA) and is involved with a project called Freedom Schools. This project sends about 350 African-American college students into the field each year to work with children from destitute and desperate situations. The college students are trained at a two-week summer camp before going into the field to work with young children in education and social services. Marion David described how these idealistic young students set out full of love and enthusiasm, hoping to change the world, but many of them come back crushed by the enormity of the problems. College students have been 15 years at school, she said, but they havnt developed a spiritual foundation, they have nothing to rely on in themselves, no place to renew themselves inwardly in difficult situations. Marion David said that she herself had been given such a spiritual foundation through her loving and religious upbringing, which enabled her to go on for many years in difficult work, but many of these young people had 2 no such background. So Arthur Zajonc asked, How can we bring young people to that place in a totally non-sectarian way? They asked some of the youth work leaders present, How do you do it? How do you renew yourself? and they identified 10 pathways to peace. Some sit quietly and look within, others do nature observation or journalling, still others use music or movement, etc. Marion David created a small manual describing each of these, which they then shared with the 350 young people before they went out into the field. Each participant chose one spiritual practise that appealed to him or her and was given a practical introduction. After their experience in the field they reported back and the techniques were refined further. Marion David has since been asked by quite a large number of youth organizations to bring something of this into their work. She is doing this full time now. The head of the Childrens Defense Fund, Marion Wright Edleman, also recognizes the significance of this work. She said that the spiritual core is what has been missing from the whole social movement. People long to do good work, but will burn out unless they cultivate a form of inner renewal. Arthur Zajonc, looking at it from an anthroposophical point of view, says that the work of Marion David has to do with developing the self-acquired, lasting idealism that Rudolf Steiner describes as being one of the pathways to Christ. C.B.

Anthroposophy Worldwide
Life in the Anthroposophical Society Anthroposophy Worldwide is published monthly. It is distributed by the regional Anthroposophical Societies in some cases augmented with independently edited news and articles. It also appears as a supplement to the weekly paper Das Goetheanum. Publisher: General Anthroposophical Society, represented by Paul Mackay Editors: Carol Brousseau (responsible for the English-Language Edition), Sebastian Jngel (responsible for this issue), Dietrich Rapp, Ursula Remund Fink, Michaela Spaar, Stephan Stockmar, Justus Wittich Correspondents: Jrgen Vater (Sweden) Andrew Wolpert (Great Britain) We expressly wish for active support and collaboration. The process of building a team of editors and correspondents has not yet been completed. To receive Anthroposophy Worldwide, please apply to the Anthroposophical Society in your country. If questions with the distribution arise, only the subscribers to Das Goetheanum should contact the address below. For all others the address is the address of the Anthroposophical Society in your country. Address: Weekly Paper Das Goetheanum, Box, CH4143 Dornach 1, Switzerland, Fax +41/61/706 44 65 Email: wochenschrift@goetheanum.ch Copyright 1998 General Anthroposophical Society, Dornach, Switzerland

Anthroposophy Worldwide 3/1998

Anthroposophy around the World

Three important international conferences were held in recent months. Two of them may prove to be trail blazers for anthroposophys work in the world, and the third was notable for its healing effect. Nicanor Perlas describes the conference that dealt with the position of anthroposophy between the reality of globalization and the necessity for threefolding. Aban Bana gives a description of the AsiaPacific conference one pervaded by a strong impulse to reach across boundaries of land and culture. The Initiative Meeting, an internal meeting of the School of Spiritual Science at the Goetheanum, appears under that heading on pages 8 and 9. Further contributions from other countries unfortunately had to be postponed to the next issue to make space for this concentration of events.

The Philippenes
New Hope for Threefolding in Anthroposophy
Report on the Global Conference in Manila, 25 30 October 1998 One hundred ten anthroposophists came from 17 countries to participate in the global conference on Shaping the Future: Globalization, Anthroposophy, and the Threefold Social Order, held in Tagaytay City, some 60 kilometers away from Metro Manila, Philippines. Coming from all the continents of the world and from varied professions, they gathered for six days to address two burning questions occasioned by Rudolf Steiners indications regarding anthroposophists and the end of the century. First Question: Is it still possible to pursue genuine threefolding efforts at national and global levels in the face of and as a creative alternative to the tremendous ecological and social chaos spawned by elite globalization? Second Question: Is there still the possibility of a kind of culmination of the Michael School at the end of the century and, if so, how is this to be understood? In his opening remarks, Rolf Kerler pointed to the importance to these aspects of the theme of the Conference. Rolf indicated that, with this theme, we are really within the pulse of the Time Spirit. The Spirit of the Conference chose to answer these questions through a totally unexpected and experiential path: serious assessment of our current situation, choices, warmth and light of promising approaches, challenge, confusion, pain, suffering, clarity, affirmation, hope, joy, and promise. In effect, the search for an answer to the burning questions triggered a mystery drama, one which reflected, in microcosmic form, the life, passion, death, resurrection, and ascension of Christ. Challenges The drama started on Day 1 with the very first presentation given by Dr. Jesaiah Ben-Aharon. Jesaiah gave indications as to how the original Michaelic plan was shattered by the course of events of the 20th century. However, through a Michaelic deed in the supersensible worlds in the 1930s
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and 1940s, new resurrection forces of the Christ are at work in the grave of civilization in which we find ourselves at the end of the century. The Conference had started its micro-experience of Christs Temptation in the Desert,

especially in its aspect of spiritual discernment of the possibilities for anthroposophy at the end of the millenium. The contributions of Day 2 grappled with this challenge and then reenacted on a very human level the polarities of revelation and conflict in the life of Christ. Paul Mackay guided participants in a kind of SpiritRemembering of the social threefolding impulse of the anthroposophical movement, indicating a four-fold methodology of nurturing threefolding today. Gaudenz Assenza then fleshed out the challenge of globalization on two levels: substantive, using the global financial crisis as entry point, and methodological, encouraging anthroposophists to be more precise and detailed in assessing the challenges of modernity. Terry Boardman then presented a gripping picture of the forces behind the world power structure responsible for digging the grave of civilization. Day 3 saw an example of a modest, beginning initiative of shaping the future, one that built upon the opportunities, while reducing the risks of elite globalization. Nicanor Perlas described the promising country-level threefolding efforts being done in the Philippines and explained how the spiritual configuration of the Philippine Folk Spirit enabled this initiative to emerge. Nicanor encouraged the participants to take up the Philippine threefolding work not as a fixed model to be blindly copied in every country but as an encouragement for what

can be done when even only a few anthroposophists work sensitively with the unique possibilities of their own countries. David Schwartz then discussed the importance of the inner foundations and community building efforts essential for large-scale threefolding efforts. Dr. Kees Zoeteman then broadened the participants consciousness that threefolding efforts need to address the planet as a whole. In effect, Day 3 answered the first burning question with a beginning Yes! Uniting with Allies The following day also saw the beginnings of a positive answer to the second burning question. Nicanor Perlas showed, through a comparative analysis between the global anthroposophical movement and three global forces striving for threefolding, including global civil society, that the Michaelic impulse is succeeding in creating a kind of culmination of values closely connected with anthroposophical aspirations. Nicanor showed how the challenge is to creatively engage these allied movements at all levels without falling into the trap of involving the anthroposophical societies in politics. Day 3 and this first portion of Day 4 constituted a kind of Palm Sunday, a festive mood. Many participants were speaking about a kind of spirit birth that was wanting to take place. However, as is inevitable with any genuine spiritual process, a kind of grounding through pain was necessary. Christopher Budds talk provided the occasion for deep soul-searching and awakened participants from any notion of an easy victory. Instead of speaking on his topic, Christopher questioned a number of widely-held views in the Conference. His remarks triggered considerable discussion that spilled over into the afternoon of Day 4 and way into the night with many informal group discussions. The Conference had arrived at a participation in the Passion and Death of Christ. 3

The beginning answers to the burning questions that had emerged seemed to vanish from the consciousness of a number of participants. The light of the Resurrection, however, was already visible in the very first contributions of Day 5. Paul Mackays adept facilitation of the plenary discussion in Day 4 on Christophers contribution prepared for the proper unfolding of Day 5. Rolf Kerler, in his own quiet but precise way, provided promising perspectives on a number of issues and exciting possibilities that had surfaced in the Conference. Among others, Rolf emphasized the importance of rekindling the unique tasks of the School of Spiritual Science as an important step in responding to the challenge of elite globalization. Dr. Stephen Usher further enhanced the increasing tempo of the resurrection forces by describing his efforts at helping the threefolding process of the Anthroposophical Society in the United States through the Goetheanum West Giving Group.

Stephen emphasized the spiritual aspects, not the building aspects, of this initiative. He also encouraged participants to provide appropriate and culturally and spiritually sensitive support for the beginning but real threefolding efforts at the country level in the Philippines. Ha Vinh Tho then capped the substantive contributions of Day 5 and the Conference with a wonderful Buddhist and anthroposophical approach to overcoming doubt, hatred and fear within, as a preparation for threefolding work in society. By the time the results of the 10 workshops were shared on the final day, it was clear to many participants that a significant and important Conference had happened. On a spiritual level, some described the Conference events as an expression of a new Michaelic festival. A number commented how, from their inner experiences, the presence of progressive spiritual beings, including a number of Folk Spirits, had blessed the Confer-

ence. Some felt that a significant connection had been made to the living presence of the Time Spirit. On an initiative level, other anthroposophists shared plans for a follow-up conference in the Nordic countries in 1999 and in South Africa in the year 2000. Members of the US Social Science Section, who were present in significant numbers, announced their parallel efforts to continue with their three-year cycle of conferences on threefolding. There were many other ideas and plans: individually, by group or country. Despite the varied expressions, it was clear that One Spirit permeated their intentions. The Conference had reached the point of Pentacost. A significant number of anthroposophists rekindled their commitment not only to threefolding but also to the challenging tasks of revitalizing and ensuring that the anthroposophical movement emerges as a global cultural factor in the early decades of the 21st century. Nicanor Perlas, Philippenes

Thailand
Healing for Body, Soul and Spirit
The Third Asia-Pacific Conference, Thailand, November 1 4, 1998 The interest for Rudolf Steiners anthroposophy in the countries of the Asia-Pacific region is growing year by year. This was evident from the third Asia-Pacific Conference which was held in Cha-Am, a beach resort, about four hours drive from Bangkok. There were over 90 participants from 18 countries, including 30 from the host country Thailand. There were also three Buddhist monks among them. The entire conference was prepared and organised by Dr. Porn Panosot and his wife Janpen who head the Panyotai Steiner Waldorf School and Anthroposophical Initiative Group in Thailand. They were assisted by the members of their group as well as by Hans van Florenstein Mulder, and members of The Peoples Integrity Development Foundation, the Baan Rak Kindergarten, the Spirit in Education Movement and the Sonsangtian Foundation. Even the four delightful Panosot children contributed. Most participants arrived on October 30 at the SC Park Hotel on the outskirts of Bangkok, where we were received over a Welcome Dinner and Thai dance performance. The following day the entire group visited the Panyotai Steiner Waldorf School. Although the pupils were on holiday, we could feel the warmth and ambience of a well cared for Waldorf school. On the first three days of the conference, the Class lesson was read by the General Secretaries of Australia, Canada and New Zealand respectively. On Sunday, November 1, the conference was opened with the reading of the Foundation Stone Meditation of Rudolf Steiner. Then Dr. Porn Panosot gave a very moving Opening Speech, mentioning the death of a close colleague just six weeks before. We had a moment of silence in which we all thought about this very special person who seemed to be in our midst, inspiring the conference from the spiritual world. The theme of the conference was Healing Forces Arising from Anthroposophy for Society and the main speakers were: Aban Bana, Ha Vinh Tho, Rolf Kerler, Paul Mackay and Karl Kaltenbach. Each day we had eurythmy led by Asian eurythmists: Dilnawaz Bana from India, Ghamin Si from Hong Kong, Hitomi Sekiya from Japan and Ha Vinh Tho from Switzerland/Vietnam. We learned to sing songs in at least ten different languages, the most memorable being the Thai song Loy Kratong which was sung to bring the participants together at the start of each session. This song was the Floating Lantern song and we had the golden opportunity to celebrate this enchanting festival on November 3. Our Thai friends taught us how to make the lanterns out of banana leaves and twigs and flowers, and after sunset we all went to the sea, lit the candles on the lanterns and floated them on the waves. It seemed that the entire country was floating lanterns that evening! The previous day we had seen the entire story of the festival as a puppet show, performed for us by the teachers of Panyotai. It was pure magic. We often heard Thai music, performed for us by our Thai friends and
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An Ideal Host Country The Thai people call their country Prathet Thai which means The Land of the Free. The majority of Thai people are Buddhist, following the Theravada or Hinayana form of this great religion. This explains their relaxed approach to life and their ability to integrate a fast-moving, modern society with a rich and ancient culture. All over the country there are magnificent temples where Buddhist rites and rituals are performed. Numerous colourful festivals, some of Hindu origin, are celebrated throughout the year. The Thai language belongs to the Sino-Tibetan group and consists of tone patterns. The people of this land are gentle and polite, always smiling, even when they do not understand something. And they avoid saying no. The present king of Thailand, Bhumibol Adulyadej (or Rama IX) is widely revered by his people as the 9th monarch of the Chakri dynasty. An ideal country to host our conference! 4

even learned the Thai Bamboo Dance. We also learnt a Maori stick game from Valentine Maioha of New Zealand and another stick dance from India. One important feature of this conference was the Group Discussion sessions on Education, Social Aspects, Biodynamic Agriculture and Medicine. The food that was served to us

during the conference was delicious, the menu personally chosen by Porn and Janpen. I still wear the white thread around my wrist which was presented to us at the welcome ceremony and it brings back memories of a conference which was truly healing for the body, soul and spirit. Aban Bana, Mumbai, India

The Americas
A Pan-American Impulse
The idea of bringing together the various forces which are at work on the whole American continent arose in 1992 at a Spanish-speaking anthroposophical conference in Madrid. To begin with, the goal of organizing a first Pan-American anthroposophical conference has been set. Arthur Zajonc asked Jorge Sanz-Cardona if he would be willing to take up this initiative on behalf of the Anthroposophical Society in America. In May 1998 a preliminary meeting was held in Buenos Aires, Argentina, drawing

Fruitful Collaboration from the Start

2nd Round Table Discussion on Waldorf Education in Asia A second meeting of Waldorf educators in Asia was held November 5 and 6, 1998 in Cha-Am/Thailand. As in 1997 in Udwada/India, the invitation came from Aban Bana and Nana Gbel of the Friends of Rudolf Steiners Art of Education. More than 50 people came together, representing initiatives in India, Thailand, Vietnam, the Philippines, Singapore, Hong Kong, Taiwan, China and Japan. They included groups who hope to found kindergartens in the near future as well as the initiators of Waldorf schools already established in Hyderabad/India, Bangkok/Thailand, and Manila/Philippines, which have one or two classes. Everywhere the initiators are convinced that it is extremely important to create alternatives, because mainstream schools teach children reading, writing and arithmetic from their 4th year onwards, almost exclusively using a cognitive approach, so that even 6 or 7 year-old children become failures if they cannot cope with the intellectual drill and have to repeat a year. But only very few parents so far have dared to depart from the expected norm and participate in alternative schools which could possibly rob their child of the chance to attend an elite university later. At the meeting we looked at the actual situation in various places, at the educational and political centers and at the problems that kindergarten, school and curative education initiatives face. The question of teacher training emerged as a primary one. A number of instructors travel regularly from Australia, New Zealand, the USA and Europe to give courses and to assist with the development of a curriculum that would correspond to the particular cultural and religious factors in each locality. Many questions remain open. Long-term research will be necessary to find a satisfactory way of integrating Waldorf education into Buddhist or Hindu traditions, for example. These discussions, and the talks given by John Thomson and Benjamin Cherry took place in a warm, uncomplicated atmosphere. It was evident: collaboration in this region is fruitful from the start. Nana Gbel, Berlin/Germany

Jorge and Michele Sanz-Cardona during their visit to the Goetheanum

India
Indo-European Dialogue at the Goethe Institute
A symposium on Models for Alternative Education Education towards Freedom and Social Competence was held November 911, 1998 in Delhi. About 70 people from various pedagogical streams attended. A joint project of the Goethe Institute and the Friends of Rudolf Steiners Education, the symposium served to continue the dialogue on alternative forms of education that was begun in 1996 with the Rajiv Gandhi Foundation. Dr. L. Mishra, Undersecretary of the Department of Labor, opened the congress with a talk on child labor in India, which affects about 100 million children. The various lectures on Waldorf education attracted great interest. They were held by Aban Bana (India), John Thomson (Great Britain), and
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Horst Hellmann, Professor Paschen and Hartwig Schiller (Germany). For the European participants it was particularly interesting to encounter the alternative streams that are working with slum children and street children. The Friends are currently collaborating with the Young Mens Welfare Society in Calcutta on a specific project. We plan to develop five slum schools in Calcutta for about 1000 children, with the help of state funds. Elements of Waldorf education will be used in training the teachers and with the children. This Indo-European dialogue will be continued in the year 2000 at the suggestion of the Goethe Institute. Bernd Ruf, Karlsruhe/Germany

representatives from Argentina, Brazil, Chile, Ecuador, Peru, Mexico and the USA. The initiative group is strongly motivated by the idea of helping to bring the Michaelic impulse into the Spanish and English speaking world. They would also like to try to bridge the division between North and South America. The people of these two different regions should fructify each others work. The strong heart forces from the South need to be joined to the more intellectual forces from the North, taking into account the different folk spirits of the different languages. Where should such a conference on The Spiritual Mission of the Americas be held? They agreed on San Diego, California. As the oldest Spanish colony in California, it not only has the infrastructure for such an international meeting, it also has a connection to the ancient Mexican mysteries and to the Christian impulse of the Spanish Franciscans. Part of the motivation behind this initiative is to encourage a positive exchange of culture and resources, to counteract the Norths mere plundering of the South which rules today. The initiative also encompasses the consciousness of anthroposophy as a global movement: a strong focus needs to be created in the West (as in the East) so that there can be a fruitful exchange with the Center. M.S.
Contact: Jorge Sanz-Cardona, 5 Park Avenue, Monsey NY 10952, Tel. 001/914/425-6706, Fax 425-9619.

Signs of the Times

Terminator Technology
Going by the outrage it has already provoked,1 the biggest world. Priority crops for it include rice, wheat, sorghum development in genetic engineering (GE) in 1998 is the and soybeans crops largely ignored by agribusiness publication in March of a patent2 for what was quickly breeders because they arent readily hybridised. nicknamed terminator technology, but what is euphemistically called technology protection system. By The Decision Lies with the Consumer its art to use a patent writers favourite term a seed After public disapproval of terminator, Monsanto company can put transgenes into a plant variety which, if spokespersons have variously tried to play it down its the seed is given a certain stimulus such as antibiotic treat- only a concept, its use is far off or to justify it by saying ment prior to sale to the farmer, the seed of the farmers that it is needed for the companys aim to feed the world. crop becomes sterile late in embryo maturation. The Once they feel safe to release their technology to the poor embryo is killed by a toxic product of the farmers of the third world they will be A contribution by: transgenes. The lateness is crucial because willing to invest in developing crops and some crops do not develop their saleable varieties suited to conditions there. Curpart until the seed is almost mature. For rently, transnational seed companies try cotton this goes as much for the oil and to keep their lucrative germ plasm out of protein inside the seed as for the fibre in the third world. Once this is overcome, so the seed coat. the argument goes, farmers will get the Terminator aims to protect other technology that will move them from transgenes inserted into the same variety subsistence yields to surpluses, thus from being stolen by farmers saving enabling them to escape from poverty. seed for the next growing season. It forces Add to this the terminators hoped for farmers to go back to the seed producer if prevention of intellectual property theft they want to re-grow the same variety. and seed prices can be kept to a minimum This is the logical outcome of thinking thereby making everyone happy. that created hybrid seeds which, though Terminator seeks to deny the very benefiting by greater vigour and thus essence of seedness, bringing death yield, give progeny that are either sterile where once was the greatest potential for Ifgene - International or, more commonly, much less vigorous. life and hope. Yet the Baconian technoForum for Genetic Engineering, logical programme long ago envisaged Central contact: Targeting Developing Countries terminator: Wee make them more FruitDr Johannes Wirz Traditional seed saving is now rare in full and Bearing then their Kind is; and Hgelweg 59, CH-4143 Dornach, Switzerland. industrialised countries such as the USA contrary-wise Barren and not GeneraNew web site address: where the terminator was developed. A tive.3 Terminator goes further. No longer http://www.anth.org/ifgene is it just subduing outer nature. Now it is spokesman for the US Department of power over human beings. Agriculture, co-owner of the patent, Calls to have the patents revoked on the basis that the admitted that the technology is targeted at the developing countries. Companies such as Monsanto, which shares the terminator violates ordre publique are unlikely to succeed. patent, do not want their intellectual property stolen by the As with other gene technology the final decision will be the potentially huge genetically modified seed markets of the consumers. If products made with it dont sell, terminator will itself be terminated. So we can start asking the necesSouth. Yet they are not prepared to wait until the South has enforceable intellectual property rights (IPRs). The compe- sary questions now about how it affects the seeds nutritive tition is too great. Armed with the terminator, the compa- qualities; how it yokes more farmers to high-input chemical agriculture; how it spreads to normal crops via pollen or nys crop patents would enjoy inbuilt protection. GE may not alone rouse concern, but its sudden imperfectly processed seeds; and to what extent it will conspread to our staple crops and food supply by powerful tinue the shift of wealth from poor to rich nations. It may yet be a concept, but concepts become ideals transnational corporations like Monsanto has provoked a backlash in Europe. The technology belongs to societys and ideals become aims in the economic sphere, thereby economic sphere, the sphere of the transformation of shaping the world we live in. A move to a truly associative nature products. But economic actors too easily dispense economic life involving the three key stakeholders prowith qualities such as caring, solidarity or brotherhood in ducers, traders and consumers would render unnecessary favour of a social Darwinism of competing power group- the rearguard action being fought by hundreds of anti-GE ings. In order to prevent exploitation, limits are agreed civil society organisations worldwide. We are witnessing between equals in societys rights sphere through lawmak- the informal beginnings of this move in that ethical traders ing. But the terminator aims to by-pass this sphere by such as Iceland (Britain), Carrefour (France) and other supermarkets are going out of their way to mediate changing the plant organism so as to dispenses with rights. IPRs are necessary, but eventually inventions belong to between consumer and producer to allow the consumer everybody. The terminator, however, would seek to secure free informed choice. David J. Heaf, Ifgene UK co-ordinator in perpetuity the inventions to which it is linked transgenes for salt or drought tolerant crops say from piracy by farmers or seedsmen. It is not only a failure to uphold 1 Leading the campaign is Rural Advancement Fund International whose web site at http://www.rafi.org has much information about the terminarights in the economic sphere but also it is an unjustified tor and a page (USDA.HTML) for generating a letter to relevant officials acquisition of power by the terminator owners/inventors, in the US government. because such technology does not arise solely from their 2 Terminator patent numbers worldwide: Europe, EP775212; USA, US5723765; World, WO9604393; Japan, JP10503377; Australia, creative input. Their genius comes partly from the spiritual, AU9532050; Brazil, BR9508471; South Africa, ZA9506410; Canada, intellectual and material heritage of the world community CA2196410. as economic life becomes global. And terminator is for the 3 Francis Bacon in New Atlantis, circa 1623. 6
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Anthroposophical Society
ANTHROPOSOPHICAL SOCIETY IN RUSSIA Recognized Under New Laws
On October 28, 1998, the Anthroposophical Society in Russia was officially recognized as a public international association. This was the conclusion of a process lasting more than two years. It means that the Societys further existence is now assured, along with the right to hold all kinds of public events. The most difficult problem had been to keep the Societys international status, which it had when it was founded under the old laws in 1990. According to current laws, only an international status would allow the Anthroposophical Society in Russia to be an autonomous part of a world society in the sense of the Christmas Foundation Meeting. This is an expression of the will to incarnate the Society in Russia. In view of the difficult economic situation there, the Russian Society is dependent on the brotherly help of the world Society and of all friends. We are thankful for any support. Sergej Prokofieff
On behalf of the Anthroposophical Society in Russia

GENERAL ANTHROPOSOPHICAL SOCIETY The Constitution

As reported in the previous issue, the Constitution Group completed its work at Michaelmas 1998 by presenting an interim report to the Executive Council. The main question discussed by the group was whether the events between Christmas 1923 and Rudolf Steiners death in March 1925 led to the creation of two corporate bodies for the world Anthroposophical Society, and if so, how they stand in relation to one another. Two basic views emerged which both seem legally feasible. No bridge was found between the two. However, the group did agree that the whole event of the Dornach Christmas Conference of 1923/24 forms the basis for the Constitution of the world Anthroposophical Society and that steps need to be taken to actualize it in the Constitution. The group envisions a path that would renew a sphere of mutual warmth and mutual will within the membership and in the responsible councils, so that a renewed force of identification can arise. The report also contains suggestions and recommendations for taking up such a path. The report was discussed at the meeting of General Secretaries with the Executive Council and some Section Leaders on November 12 and 13, 1998. They were in full agreement with the direction given, although some details still need to be cleared up. The General Secretaries also received a copy of the results of Wilfried Heidts Constitution work. During the meeting, a group was formed which will pursue the reports suggestions and recommendations further: Otfried Doerfler, Dr. Michaela Glckler, Rolf Kerler, Paul Mackay, Roel Munniks, Charlotte Roder and Manfred Schmidt-Brabant. Paul Mackay, Goetheanum
The interim report will be published in the German Societys Mitteilungen, Christmas 1998. After that, a copy of the interim report and the Executive Councils response (both in German) may be obtained from: Anthroposophische Gesellschaft, Zur Uhlandshhe 10, D70188 Stuttgart, Germany. Fax +49/711/164 31 30 (donation requested). An English translation is in preparation. Wilfried Heidts results, in the form of a petition (in German), may be obtained from: Institut Fr Zeitgeschichte, z.Hd. von Herrn Wilfried Heidt, D88147 Achberg, Germany (CHF/DM 10.).

SOCIETATEA ANTROPOSOFICA DIN ROMANIA Registered Typewriters and Little Space

The Timisoara Branch We are 59 Members of the Anthroposophical Society in Romania and to the best of my knowledge we are the second largest branch after our friends from Bucharest. Our activities are now free, and we are very grateful for this opportunity: to read, to gather and to act in the open. It is a joy also to see our senior members, who introduced all of us to anthroposophy 25, 20, 10 or 5 years ago, able to speak freely and to enjoy the present days that we might not have foreseen before 1989. I mention them because they kept alive the torch of the movement when it was forbidden by the communist regime, and not without great danger. For instance, Mr. Ioan Sadean, our leader, was in jail for several years in the 1950s, due to the fact that he was a member of the Anthroposophical Society and the police found literature in his home. However, he managed so save many books and from them we came into contact with Rudolf SteinAnthroposophy Worldwide 3/1998

ers work. For a long time, even after 1989, our only source of inspiration was Mr. Sadeanu's library, where many of the books were hand written, by him and by others, because even to type them would have been hazardous, since all typewriters were registered with the police. Thank God, now things are better in this respect and a lot of the books of Rudolf Steiner are now translated into Romanian and printed, so we have materials for our meetings and for our study. One major problem for us now is the fact that we do not have an appropriate meeting place in which to gather all of our 59 members together. Usually we meet at the members houses, but because nobody has a hall that would encompass 50 persons, the meetings have 8 to 15 members. This has the advantage of allowing us to be close to each other in a meeting, but it also hinders us, when a guest from another town or from abroad comes

to visit us. There is also a need to be able to be all together in a place and to have a space that bears the distinctive spiritual mark of anthroposophy. There is also the problem of the First Class meetings that have to be held in different places when the Class Reader comes and of all the things that are connected with running an organization that has no place of its own. We have received many books and have also bought some, but it is not easy to make this work as a library since the books are kept in different places. These are some of our problems, but in comparison to the dangers and suffering that our senior members endured in the past, these difficulties are, of course, of lesser significance. With God's help and if He so wills, we are confident that in time we shall have a place for our branch where we can all gather, and then our activities will be enhanced and diversified. Florian Ferician, Romania 7

School of Spiritual Science

Finding Our Way Thoughts on the Initiative Meting
How can one describe a meeting of 200 people? The diversity, the inexpressibility of feelings, the changing judgements all defy ones attempt to find a satifying description. Two basic themes came up in conversation again and again: people were more open at this meeting than usual, but there was also disappointment. About 200 representatives of anthroposophy met from November 8 to 10, 1998 in the Wooden House on the Goetheanum grounds to discuss the future of the School of Spiritual Science, and as a preparatory meeting for the Michaelmas Conference 2000 (see the previous issue of the this paper for details). Heinz Zimmermann, Michaela Glckler, Manfred Klett and Manfred Schmidt-Brabant each spoke for about an hour on what concerns us now, in relation to their particular field of work. Smaller discussion groups met three times to discuss these and other themes (led by Virginia Sease and Manfred Schmidt-Brabant; Michaela Glckler and Paul Mackay; Heinz Zimmermann and Christian Hitsch; Manfred Klett and Jochen Bockemhl; Johannes Khl and Martina Maria Sam; Georg Glckler and Rolf Kerler). Two plenum discussions offered the possibility of expressing individual concerns or questions. which is ten times as high as the one paid to a speech artist what does this say about how art lives in our Society? After more than 70 years of cultivating a culture of lecturing, it is now time to develop a culture of dialogue. The Goetheanum should be a place of seeking and research, not one of preaching. One of our current responsibilities is to become aware of the tasks of our time; to work on world problems, to overcome our boundaries and collaborate with our brothers and sisters of the Michael School who are not members of the Anthroposophical Society or the School of Spiritual Science; to develop a new Christianity; to make ourselves superfluous, just as a doctor makes himself superfluous to the patient if he is successful. Two questions were prominent: What do we want? and What do you expect from the Goetheanum?. A few planned (or at least necessary) and already existing initiatives were mentioned, among them the suggestion to make the preparation of the Michaelmas Conference 2000 a continuation of this meeting perhaps through further preparatory meetings and regular exchange. S.J.

Artistic contributions were made by Lukas Greiner (cello) and Paul Klarskov with Ferdinand Somehow (Mephistopheles and a student, from Goethes Faust). The observations and suggestions expressed included the following: The thinning of anthroposophical substance in the institutions (for example) can only be combatted with an intensive study of anthroposophy in the sense of developing capacities (as opposed to accumulating knowledge). We need more self responsibility and less institutional thinking. How does one get out of a committee again, once one has joined it? Do we accept that groups may sometimes also die? Some committees would need to meet less often, so that hunger and thirst for one another could grow. If a lecturer receives an honorarium

New Openness
With the different comments on the meeting collected here, I would like to show how very diverse the views are in a society that would open itself more and more. Most of these comments were made spontaneously at my request. Some participants, however, refused to comment out of tiredness, or also because they did not wish to express criticism. Andreas Heertsch, Dornach/Switzerland Progress Progress! Very good tendencies. It is not necessary to express what was negative it is unimportant. True dialogue, especially in the discussion group (Zimmermann/Hitsch). The discussion contributions were excellent. Everyone contributed something, but no one spoke just for the sake of speaking. We also had moments of silence, and then someone spoke again. Excellent! Our great thanks to the Executive Council for opening the meeting in this way. (It makes no difference to me that it wasnt perfect it is the gesture that counts.) Margarete Solstad, General Secretary Norway 8 Basis for Open Communication One saw the striving for honest effort as we have not had it before, in spite of deficiencies which were endured without immediately shouting out ones impatience. And each one felt that such things happen to oneself as well. So when someone groaned We are at the end, this did not cause a catastrophe, because we all have this feeling in our own circumstances: it really is so, if we are entirely honest. But it gives a basis for learning to speak openly with one another. Georg Glckler, Leader, MathematicalAstronomical Section Boots for the Journey As others have already said, there was a sense of being on the move; I felt it, too. But within this atmosphere of departure, as is always the case, we could not yet feel: what is it going to lead to? When I set out, I have no form, I am just starting to move. This was a beginning, it seems to me, but I need to be equipped, too, so that I wont get bogged down on the way because I am wearing only slippers. I need to have boots on and to be able to walk. Charlotte Roder, General Secretary, Germany
Anthroposophy Worldwide 3/1998

Not always Protected I noticed that people did not always protect themselves. I valued that very much. One noticed not only what people know, but also how much of an effect this knowledge has had upon them. It was possible to note that anthroposophy had worked upon the people present, for it was possible to support one another mutually in a way that I consider fruitful. For me personally the lectures were also valuable, because each speaker portrayed his or her individual view: what tasks do I perceive? However, I also see that we did not arrive at a whole picture of the situation. Also the question: how can we work together better and how can we take up the necessary tasks? Yet I believe that it was a step in this direction. For this I am grateful. Anders Kumlander, General Secretary, Sweden

Some Steps Are More Clear The meeting was very open, but not always enjoyable. But I think it was stimulating to the extent that we see some of the steps before us more clearly. Hopefully we will be able to take them. What steps are they? For example the question of more transparency at the Goetheanum. Other steps we prefer to take first and discuss later (He laughs meaningfully.) Johannes Khl, Leader, Natural Science Section Ups and Downs There were many ups and downs at this event. However, I missed somewhat a structure of discussion. Thats why there were these ups and downs. The conversation with Mr. Khl in the evening was felt by many to be one of the downs. When Dr. Hardop then asked, Do you want only money? it was characteristic of the lack of clarity that reigned. Our discussion group by contrast (Schmidt-Brabant/Sease) was very efficient. We looked at the question: do we still need the Society? Very many groups exist outside of it. And it became clear why we need the Society, the Executive Council and the Goetheanum. We also looked at the dilettantism in the Society. We need to connect with what we are saying, be authentic. To achieve a discussion structure over the whole meeting we would have needed to complete the curve: if it is true that I still need the Society, what do I expect from it? This last step was not taken, unfortunately. Hoger Schle, Manager, Wala, Germany

Growing together with the World Our program for the future? Unreservedly and sincerely we need to heed Rudolf Steiners urgent appeal to the newly founded Society in the Netherlands in 1923: In all earnestness: try to grow together with the world! That will be the best, the most important program. The meeting was an important and positive step in the direction of an open and dynamic Society and School further steps are needed! Arthur Zajonc, General Secretary, USA

An Advisory Board for the Executive Council? Trust in People Michael Debus (Priest Seminar of the Mr. Schmidt-Brabants suggestion of Christian Community, Germany) the task and (distant) goal of making brought up the question (discussion the Society superfluous would call group Khl/Sam) of how we judge for a decisive strengthening of the the success of a leader or committee. Society in the near future, it seems to In the discussion it swiftly became me. For this we need, as I felt very clear that it is not at all easy to say strongly during these days, an inner what success is. But it was also clear positive attitude born of ethical indithat success whatever it is is an vidualism towards the people in the important criterion for a committee or Executive Council and in the Section leader. There was no need to look leadership independent of whether long for the many obvious deficienone might perhaps have preferred a cies in this respect. Debus then different action or reaction from them described, at our request, how an in this or that situation. independent advisory board had been Johannes Hoffmann, set up where he works, with the task Lukas Clinic, Switzerland of reflecting the work of the seminars leadership back to them. The four advisors meet twice a year, question the stuOther Reactions Where are the Concerns dents (We encourage of Humanity? Some of the participants were not prepared to express them to be completely their opinions publicly, because of their disappointThe meeting highlighted the open) and then convey ment. Discussing this, I was told that the preparations concerns and initiatives of the the results back to the were insufficient (why werent the participants letters initiators: their own world leadership, which in turn sent to all?) The question posed by the invitation, of anthroposophical work, obligates itself to reHow shall we continue?, was followed up with little which is mirrored in the Dorspond appropriately. To consequence, so that the purpose of the whole event nach institutions. These conprevent the advisory became muddled in the end. Some felt that it had been cerns are justified. But where board from becoming inappropriate to tear them away from their work for are the concerns of globaltoo complacent, one of this. ized humanity: sufficient the four is replaced each Such criticism was not always spoken lightly, howwork for all, new colonialism year by co-option, withever. Your telephone call comes too soon, one said. In in the financial sector, tax out any influence from three days I would have answered with more compoissues, and so on. Are these the leadership. sure. Now I am still angry. I cannot give the positive anthroposophical themes? At the meeting, we response that I would prefer to give. I find the usual do our concerns lie here as briefly looked at whether criticism itself a problem, so that my response would well? This world was practithis model might be need to be written terribly meticulously. cally eliminated. Are we isoappropriate for the ExecI mention some of these non-public views anyway, lating ourselves? Where are utive Council and Secbecause the other comments would seem too one-sided we headed with Michaelmas tion Leaders. Johannes to me otherwise. Perhaps this shows the ambivalence 2000? Khl promised to take of the new openness. Things are not entirely in the Benediktus Hardorp, the idea back to the Secopen yet, but at least that is becoming clear. certified public accountant, tion Leader Council. Andreas Heertsch, Dornach/Switzerland tax advisor, Germany Andreas Heertsch
Anthroposophy Worldwide 3/1998

SECTION FOR THE SPIRITUAL STRIVING OF YOUTH A Weekend with Serb Students
At the end of September 1998, three co-workers of the Youth Section were in Belgrade to study Goethes Faust with the local student group and to discuss our 1999 summer conference. Two Serb students had already contributed to the previous two summer conferences. The students there meet regularly and have now turned their attention from Rudolf Steiners Mystery Dramas to Faust. Our mutual weekend gave them the impulse to continue. They also hope that a Serb Youth Section will eventually form there. Especially now, when Serbia feels rejected and attacked by the whole world, it means a great deal to them that a such a meeting was possible. It is also a step towards building connections that will continue, irrespective of political confrontations. Stephanie Spitta, Goetheanum

Mathematical-Astronomical Section
(Leader: Georg Glckler) Modern research into rhythm has found that there are no life processes without rhythm. An important area for this Section, in addition to biological rhythms, is to research the rhythms that are related to the life of soul and spirit. Gaining an overview of the rhythms on a cosmic scale leads to a deeper understanding of human and earthly rhythms. We look at the human being as a member of the whole cosmos. Such cosmology-oriented rhythm research finds direct practical application in many aspects of life.

MEDICAL SECTION Anthroposophy is an Art of Dignity

Impressions from the International Conference for Curative Education and Social Therapy, 5 8 October 1998 Many dream of one day being able to visit the Goetheanum. There, we imagine, we will find all answers, all mysteries, even anthroposophy itself. Suddenly our dream comes true: we find ourselves at the Goetheanum. What we perceive there confronts our expectations, we seek what we had hoped we would find there, and we want the building and the people to be as we believed that they should be. Then the process of encounter begins, first within ourselves, then with others, and constantly with the forms of the building. History speaks to us through this immense head, which observes us and questions. The first feeling that arises in us is stillness immeasurable, wide. In spite of the newness, we feel at home, but alone with ourselves and with someone who observes and asks, What now? Then the participants and friends appear in the mighty hall for the curative education conference, and we begin our dialogue on The Dignity of Encounter. Then, in the discussion group, we discover each other with joy. Speaking Spanish is so relaxing: our mother tongue allows us to become warm. In this instant we form a Latin American circle which enables us to discuss our countries, our problems, and to create solutions. What is dignity? we ask ourselves and we carry this question into the eurythmy. At night, in every conversation, we seek for a path in the faces of the children of Quito, Columbia and Spain and the next day we say: their eyes speak to us, their courage in the face of wretchedness, their innocence in the midst of pain and humiliation. 10 We return to the questions: the anthroposophical path, the importance of self-education, the pedagogical law, study, courage and everything comes together in the question: how can we discover the other person? How do we find the dignity, when the ideal physical circumstances are lacking, when no books, no recipes, not even a mutual path or way of working is there and we all remain silent? Dignity is the presence of Christ. We listen and discover ourselves in our own inner temple: in the carpentry building hall made of old, simple wood, this moment is so simple and everything is clear, but one must do it, must live it To serve the other person with joy to radiate light to the other person from our individual place. And we look joyfully at the other person, so that his activity and the Goetheanum may receive a new luster. For a moment, the words take on life, and we experience anthroposophy as the art of dignity, and we see that it is its path to awaken people not to talk about the spirit, but to live it, so that spirit may manifest in each small deed, so that nothing is a small or large illusion, but that all this is filled with life, and we laugh like children. And we seem to discover the Goetheanum there, in our own country. It is there, it is within us, it is within the other person; it is not just a beautiful form, a pretext. Its tangible part tells us about our destiny, our task: now we have the chance to live it, to go our individual way, serving the other person, in order to radiate this light with them. Pablo Serrano, Ecuador

Natural Science Section

(Leader: Johannes Khl) In the field of landscape ecology we are planning an event called Landscape 2000 the European Cultivated Landscapes as a Task. It will be prepared in comprehensive collaboration with non-anthroposophical scientists, similarly to the Ifgene conference. In particular, we plan a mutual project with the Research Institute for Biological Agriculture, which will study the contribution that aesthetics in the landscape make to ecology. We need to be able to hire a part-time collaborator with experience in European projects on similar themes.

Agriculture Department Natural Science Section

(Leader: Manfred Klett) One of our most relevant and necessary research tasks concerns the availability of biodynamic seeds and the development of appropriate farm and landscape varieties for all of our cultivated plants. In view of the massive, open-floodgate, quick-results oriented research being done in the field of genetic engineering, we must assume that most cultivated plants will be genetically altered within the near future. This prospect veritably cries out for seed initiatives of an anthroposophical stamp which will first of all assure a supply of genetic engineering-free seeds, and secondly will convey this cultural asset of humanity beyond the monopoly of the giant chemical groups and into the future.
Anthroposophy Worldwide 3/1998

A Christmas Appeal
The world building must arise It must be built out of human beings. Rudolf Steiner, Notebook, 1921

Section for the Arts of Eurythmy, Speech and Music

Dear Friends Now that the redesign of the Goetheanum Great Hall has been completed, which we managed better than expected thanks to the help of many friends from around the world, we are faced with the pressing task of supporting the work of the actual people working for the Goetheanum and within it. We stand before many tasks, questions and intentions which we can only master with the help of all of you. It is understandable that the flow of donations has drastically decreased since the major effort that many made to help renovate the Hall. But it is necessary to remind you of the Goetheanum again now. The Goetheanum can only live through people and with your help. We would like to briefly mention some research tasks from each Section of the School of Spiritual Science, to give you an idea of the wide variety of work being done. We would also like to turn our attention more to supporting young scientists and artists who approach the Goetheanum, who are engaged in working with spiritual scientific themes. This is not merely a matter of financial help, but also of accompaniment, collaboration and exchange. We hope very much that with united strength we will be able to succeed in the tasks before us. We will therefore be very thankful if you remember the Goetheanum at Christmas with a donation. Cordially yours Rolf Kerler

(Leader: Virginia Sease) Eurythmists, speech artists, actors, musicians and puppeteers who are members of the School of Spiritual Science will be meeting for the first time in a major conference at the Goetheanum (Easter 1999) to discuss their research. The theme which unites all areas of the Section is the work with the etheric forces. To further this research, an exchange between the fields is essential. If participation is to be international, many will require financial assistance.

Art Section
(Leader: Christian Hitsch) The art collection at the Goetheanum is divided into the areas of architecture, models, painting, graphics and the works of deceased artists. Our primary task with the archives is to safely conserve the work of Rudolf Steiner so that it can be used for artistic research and public exhibits. This involves finding and financing appropriate rooms (for exhibits, workshops and administration) and further qualified co-workers.

Section for the Humanities

(Interim Leaders: Frank Berger, Dietrich Rapp, Martina Maria Sam) Essential right now is to build up an infrastructure: addresses, office, regular conferences, meetings, collegium, newsletters, information, etc. In order reenliven this branch of human activity that has been placed in a corner to the detriment of civilization (Rudolf Steiner), steps will be taken to actualize the Sections specific tasks. Central will be the key question: how can we communicate knowledge in such a way that it is expressed in an imaginative form?

Social Science Section

(Leader: Manfred SchmidtBrabant) Advisors, jurists and managers from anthroposophical institutions are working on various research projects, currently in a colloquium on the source of conflicts on a macrosocial and microsocial level. This includes study and evaluation of the causes of conflict such as temperament, character, physiology and inclinations; etheric-geographical conditions arising from the location of an institution; social structure and workplace conditions; the effects of spiritual beings.

Section for the Spiritual Striving of Youth

(Leader: Heinz Zimmermann) The costs of our annual week for teenagers and young adults, What is Anthroposophy? (with 50 60 participants) cannot be covered by the participants. We would also like to offer gifted young people the opportunity to carry out a study project at the Goetheanum for a limited time. Students are usually unable to finance these studies fully themselves. Such opportunities are extremely important as a way of encouraging the rising generation.

Pedagogical Section
(Leader: Heinz Zimmermann) We want to study and improve the actual living conditions and future prospects of children and young people. It is also important to look at the aspect of transformation in the changing relationship of people to their work and at the new meaning of the concept work in society. Taking individual development into account, we want to find concrete educational responses in collaboration with colleagues, researchers and teaching institutions.

Ways of Making a Donation Please send checks to: Goetheanum, Finance Office, Box, CH4143 Dornach 1, Switzerland Credit card users please call: +41/61/706 42 70 Cash may be handed in at the Main Cashiers Desk, Goetheanum Bank transfers to: General Anthroposophical Society, GLS Gemeinschaftsbank in Stuttgart, Account Nr. 10 084 510, Bank Nr. 600 609 00 General Anthroposophical Society, Postcheck Account Basel, Nr. 40-5080-9 General Anthroposophical Society, United Bank of Switzerland AG, CH4002 Basel, Account Nr. 10.112.040.0

Medical Section
(Leader: Michaela Glckler) There is a pressing need for worldwide support for the training of doctors and therapists and for making basic literature available where it is still lacking. A comprehensive book on artistic therapy, covering 10 years of research, is scheduled for publication in 1999. We are also working on a documentation of the literature on anthroposophical medicine that has so far been published worldwide. 11

Anthroposophy Worldwide 3/1998

Feature
50th Anniversary of Marie Steiner von Sivers Death on December 27, 1998
Many are not aware of the comprehensive influence that Marie Steiner von Sivers had on the development of the anthroposophical movement. To ask about this, the editors visited Hella Wiesberger of the Rudolf Steiner Archives, who has studied Marie Steiners life in depth. Marie Steiner had a capacity that we hardly know today with comparable intensity: unbelievable and untiring enthusiasm for the task, for the work of Rudolf Steiner. She gave everything to this. One of the things I admire most about her is her enormous spiritual humility. If one reads her prefaces to Rudolf Steiners lecture cycles, for example many dislike her language, but if one accustoms oneself to it one sees what grand perspectives she always has and that she is against all exclusiveness from the beginning. She insists: Rudolf Steiner belongs to humanity. Marie Steiner was uncompromising with regard the the work, which of course was not always pleasant for other people. In spite of all the kindness and charm that she possessed, she was not afraid to say what she thought. The Society Marie Steiners decisive influence on the beginnings of the Anthroposophical Society also came from her important questions. She asked Eduoard Schur, for example, to recommend a spiritual society that would be worth joining. He suggested the Theosophical Society, but also mentioned his reservations, which mainly had to do with their lack of understanding for Christianity. When Marie Steiner then went to Berlin, she saw a notice in the paper by the Theosophical Society mentioning lectures by Rudolf Steiner. She went to hear him and must have quite quickly decided to become a member. She soon asked Rudolf Steiner why he himself was not a member. He said that his work might be judged falsely if he were to join a movement that propagates oriental wisdom that it did not understand. Thereupon she asked a second question: should not a new, European movement be founded? This opened the way for Rudolf Steiner to launch a new movement. Her second question is often quoted, but the foregoing one belongs to it as well. Marie Steiner played a vital role in building up the work. Right from the beginning she saw a need for many 12 Art Marie Steiner loved the arts of recitation, speech formation and acting from her youth onwards. She had the good fortune of being able to study with the best professionals in Petersburg, Paris and Berlin. This is why it was later possible to cultivate the artistic aspect together with Rudolf Steiner in the anthroposophical work. When their annual drama festivals in Mnich were interrupted by the first World War, she was able to begin work on Goethes Faust in Dornach. She incorporated eurythmy into the drama to express spiritual aspects. Today people have forgotten how much eurythmy owes to Marie Steiner. It had only barely begun when she energetically set out to develop it. Again and again she asked Rudolf Steiner to come to the rehearsals, to give advice and draw new choreographic forms. He mentioned several times that he himself was surprized at what had grown out of his original handful of suggestions: a genuine new art. In one of his last letters to Marie Steiner, from his sickbed, he wrote: I look with admiration at what you are doing. The eurythmy tours were not exactly easy, since people were not used to eurythmy. At times the audience responded with whistles and tomatoes One could say that Marie Steiner was an ambassador of culture for anthroposophy. After Rudolf Steiners death, Marie Steiners work led to performances of not only his four Mystery Dramas and Albert Steffens mystery dramas, but also of the first ever performance of Goethes entire Faust in the history of theater. Marie Steiners work with the speech chorus was a unique impulse of hers. If this impulse were cultivated more today, we would experience something of Marie Steiners impulse in the present. Her speech chorus tours made a tremendous impression on many people, as can be seen from the reviews of that time. Marie Steiner also came to the aid of many individuals, whether with advice or financial aid or otherwise. But this always occured quietly behind the scenes. From a conversation with Hella Wiesberger (Edited by Ursula Remund)
Marie Steiners work, past and present, will be the focus of this years Goetheanum Christmas Conference. Anthroposophy Worldwide 3/1998

public lectures. She handled lecture requests, travel plans, and the entire international correspondence. Since she spoke several languages, she often translated for Rudolf Steiner. Her exeptional organizational talent relieved him of an enormous burden. Since she almost always accompanied him on his travels, she had the rare opportunity of experiencing nearly all of his lectures. Both of them were strongly attacked by members of the Society when they married in 1915. She then withdrew from the Societys leadership at his suggestion. We know today that Rudolf Steiner wanted her to become the vice president of the Society when it was refounded in 1923, but she refused, saying it would not do to have a world society led by a married couple. Publisher Marie Steiner began to collect and publish Rudolf Steiners lectures and books at a very early stage. His previous publishers had not treated him well. So Marie Steiner took the initiative and founded her own publishing company, which freed him from continual deadline pressures. Marie Steiner also saw the necessity of arranging for good quality transcriptions of his lectures. Before that, people would jot down whatever seemed particularly interesting to them and distribute it, with or without errors, as Rudolf Steiners word. Marie Steiner saw to it that quality transcripts replaced such practices. But with all the work, it is no wonder that she became seriously ill in 1910.