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Making Space an Artistic Impulse

One might think that all of lifes expectations have beenmet once we have a closed space to live in, a home. Welive on the earth, and we want it to be beautiful andcomfortable. To live in this sense is to have a passiveattitude, one which nourishes the need to let oneself fallback into the hand of God the one who made thisworld seem so round and complete. Whoever lives inthis way looks around himself, at best, is amazed,admires this creation and contents himself with countingand measuring it. This can so fulfill him, that he mayoverlook the thorn on its edge, which is constantly try-ing to goad him into creative disquiet.

Here, on the edge of creation, you cannot live. Thisis where the artist pursues the mysterious attraction ofwhat is open and unfinished. He begins his creative actat the point where he experiences the world to be open;where there is still space to bring something to a possi-ble completion. The painter Paul Klee describes thisprocess of artistic genesis in his Creative Confession(1920): A fire, to arise, comes to life, flows through thehand, streams onto the canvas, and from there it jumpslike a spark, closing the circle from which it came: back

to the eye. Pathways for the cropping eye of the observ-er, which is like a grazing animal, are incorporated intothe picture. Remarkable in this passage is Klees inclu-sion of the observer directly into the artistic process.The artist does not complete the process alone. He pre-pares paths for the observer who comes later, makesspace for him, because his artistic activity would exhaustitself without the co-creator after him. Once the workof art has passed through the stages of its genesis to adefinite form, then a new impulse of opening strikes it.The freedom of the other person is alive within it. Theobservers creative glance fructifies it, keeps it alive.

Anthroposophy calls upon our artistic capacities.Rudolf Steiner tried to create an anthroposophic society

as a work of art, as a social sculpture (Beuys), whichrequires a co-creator. It, too, wants to make space forthe freedom of the other person

Dorothea Rapp, GermanyTranslated from the German

Nr. 1 February 1999

Anthroposophic Lifestyle Allergy-Free?

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Georgian Enamel Art An Alchemic Craft

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Forum:Branch Work Today

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Forum, EditorialAnthroposophy around the World

Cosmos of ConversationPortraitAnthroposophical SocietySchool of Spiritual ScienceFeature

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The year 1999 may prove to be a yearfor anthroposophic inspired art. Alarge festival is planned in Prague withArs Alchemia; a Faust Festival will

be held at the Goetheanum; Siberiancolleagues are hosting a Freedom inSiberia week in Irkutsk. Art alsoseems to have became a main theme forthis issue of Anthroposophy World-wide also in the extended sense ofart as exchange, as conversation.

The lively discussion thatAnthroposophy Worldwide wouldlike to help cultivate has come to lifebetween some of the readers. We werevery pleased to receive letters for Mar-ilyn Riopel, who had written abouther situation in Canada in Anthro-

posophy Worldwide Nr. 3/1998. Wehave forwarded all these letters to her.

The readers in the Netherlandsappear to be particularly gifted withlanguages. They receive Anthroposo-phy Worldwide along with theirmonthly magazine Motief alter-nately in English or German.

We regret very much the smallmistakes that crept in: the respectedleader of the Timisoara Branch inRomania is Mr. Sadean, and inAnthroposophy Worldwide Nr. 2,1998 Marianne Mller-Nielsen report-

ed from Denmark. We are pleased towelcome Marianne Mller-Nielsen asa new correspondent and we hope toprint her name correctly in the future.

Sebastian Jngel

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Anthroposophy WorldwideLife in the Anthroposophical Society Anthroposophy Worldwide is publishedmonthly. It is distributed by the regionalAnthroposophical Societies in some cases

augmented 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 Jngel(responsible for this issue), Dietrich Rapp,Ursula Remund Fink, Michaela Spaar,Stephan Stockmar, Justus Wittich

Correspondents:Jrgen Vater (Sweden)Marianne Mller-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, CH4143 Dornach 1, Switzerland,Fax +41/61/706 44 65Email: [email protected]

Copyright 1998 General AnthroposophicalSociety, Dornach, Switzerland

Printing by J.W. Arrowsmith Ltd. Bristol

Edi tor ia l

ForumThings Are Different on the Periphery

During the Class Reader meeting atthe Goetheanum last December 1998,Carl Hoffmann spoke of the need forsuch meetings to pay more attention tothe themes which are relevant to the

periphery. He was asked to put histhoughts to paper. This is what he sentthe editors:

A few years ago (I live in NewZealand) some people came to mewho had heard of Waldorf education,had even read some anthroposophy,and who wanted this kind of educa-tion for their children. Could I help?

They lived far away from anyestablished Waldorf school. Most ofthem were farmers. Fifteen to twentyfamilies were interested in the project.About 25 of their children were ofschool age. I was familiar with the sit-uation, since I had begun my work asa public school teacher nearly 50 yearsago in a country school. As the onlyteacher, I had about 20 children aged 4to 12. Such schools do not exist any-more in New Zealand. The childrenare taken to larger schools in busses.The quality of education has notimproved thereby.

But a Waldorf school with just oneteacher and such a large age differenceamong the children? A kindergarten inthe same room? What about blocklessons? Perhaps without any euryth-

my? Impossible! I asked myself whatRudolf Steiner would have advised andI requested his help. Steiner was emi-nently practical. He perceived a con-crete situation and adapted himself to it.It is not without reason that the parentsof 25 children are looking for a betterschool. And one should respond help-fully to the childrens karma.

Waldorf education is more than afully developed school with class teach-ers for every age group, special subjectteachers and a full curriculum. It shouldrecognize the needs of the time, the

teachers should read the children andfrom this find a healthy way of helpingthese specific children. Here, dogmatismis sin, as Rudolf Steiner emphasized tothe teachers at the end of his lecturecycle Study of Man. And if theteacher (who is firmly rooted in anthro-posophy, has the necessary sensitivityand imagination and works meditativelywith the three basic forces of education)gets to know his or her children, he orshe will as a modern Pestalozzi develop and apply the right methods.

It works. I may bear witness to it

out of my own experience. The quali-ty of the education need not be lessthan that of a fully developed school.Everything depends on the teacher,everything depends on the people and

ing interest of European friends is anenormous help. It encourages, givesstrength. It creates a healthy internetof people who want to collaborate onthe development of humanity.

It lies in the karma of the individ-ual person, whether or not he isallowed to live and work near theGoetheanum or far away withoutthe stimulation that this building radi-ates. On the periphery, everything hasto be consciously spiritually foughtfor. In the southern hemisphere this isalso true of the Christian festivals.

From the periphery we lookthankfully to the friends at the center,who do so much good. From the cen-ter, the spoiled anthroposophistscan look towards the periphery andperhaps even thank the friends there,who often work in the most difficultof circumstances. All being is en-twined in thanks.

This attitude leads to a true globalconsciousness.

Carl Hoffmann, New ZealandTranslated from the German

not on the institution.This pioneer spirit holds true for

everything else as well.Carl Hoffmann then asks whether

someone who lives on the periphery

should travel to Europe or America tostudy eurythmy, for example (or toteach eurythmy there, if alreadytrained). He advocates that he or sheremain on the periphery, even if thetraining there is taught by only oneteacher, and cites the karma that sheor she has brought to Australia orNew Zealand, and the cost of study-ing abroad. After mentioning the situ-ation for anthroposophists in Europe,Hoffmann continues:

Steiner spoke earnestly of thenecessity for developing global con-sciousness. I can imagine that a teacherin a fully developed eurythmy schoolin Europe can put herself in the posi-tion of a colleague in the new worldand accompany her with goodthoughts. She often leads a lonely life,without an exchange of ideas. The lov-

Anthroposophy Worldwide 1/1999


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Also essential is the training ofupper school teachers. Besides theteachers seminars in Moscow and St.

Petersburg, there is the PeriodicSeminar, which offers part timecourses for teachers from theprovinces. Also, Gnter Altehage ofthe International Association forEastern Europe (IAO) in Stuttgart,Germany, regularly organizes trainingcourses and literature for the newlyarising upper schools. The Friendsare helping to strengthen the collabo-ration between the schools regardingcurriculum, teacher training and theupper school. The next three yearswill probably be the hardest, says

Jrgen Nielsen of the Periodic Semi-nar, and we very much hope that itwill be possible for us to accompanythe schools through this time as well.

Silke Heuser, Germany


Anthroposophy around the World

Russ ia

Sweden

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Anthroposophic Lifestyle Fewer Allergies?

Suddenly in DebtThe Drop in the Exchange Rate Endangers Waldorf Schools

When the ruble suddenly dropped invalue in August 1998 and Russiasfinancial crisis became obvious,

schools were once again shut downbecause the State had no money topay the teachers. Cries for help wentout to the Friends of Rudolf SteinersEducation, because State-supportedWaldorf schools were also affected.State support for the school in Rjasanwas cancelled, for example, and theysuddenly found themselves in debtfrom having to pay for rent, electricityand garbage collection.

In the Russian provinces, ateacher earns 300 700 rubles permonth, which corresponds to about

18 47 U.S. dollars. Salaries are oftendelayed for months. Money for schoolmaterials comes in the form of goods,such as sacks of sugar or coupons forproducts from the local jail. These

things first have to be sold, before themoney can be used to buy schoolbooks or physics apparatus. For a full

picture one must also take intoaccount that Russia has its own formof economy, which includes the com-ponents black market, barter and fam-ily solidarity, where everyone be-comes more or less a survival artist.

The 18 established WaldorfSchools in Russia now have seven tonine classes and they face the task ofstarting an upper school and organiz-ing final exams. This means that thecurriculum needs to be extended, withthe necessary material for natural sci-ence. Workshops are needed for practi-

cal and artistic subjects. The school inKasan, for example, is urgently seekingapparatus for chemistry and physics, sothat the authorities will allow them toteach upper school classes.

the children were examined by doc-tors and were tested for allergies. Pre-vious infections and the use of antibi-

otics and immunizations were noted.Also studied were their social circum-stances, eating habits and environmen-tal factors. The researchers described

the results as being surprising and sig-nificant: 13 percent of the Waldorfstudents had allergy problems com-pared with 25 percent of the stateschool children. Thus the inclinationtowards allergies was twice as high aswith Waldorf students an extremelyclear difference in the scientific field.

What explains this difference? Nodifferences were found between thegroups with regard to risk factorssuch as heredity, passive smoking and

the presence of furry pets. Strong dif-ferences were found with regard towhat the study called anthroposoph-ic lifestyle: Waldorf students receiveddecidedly fewer antibiotics and immu-nizations; they had more infectious

illnesses such as measles and mumps;and they ate more ecological food,especially acid vegetables.

Since by no means all Waldorfstudents grow up in anthroposophicfamilies, it is likely that the differencefrom the mainstream students wouldhave been even greater if only thechildren of anthroposophic parentshad been compared. The more charac-teristics of an anthroposophic life-style that a family had (the studycalls them Steiner units), the lessprone the children were to allergy.

Because of these surprisingly clearresults, the researchers felt inspired togo on to further studies. Severalmonths ago Swartz had already pre-sented a study showing that the valueof mass inoculations may be doubted.Large scale studies of Waldorf stu-dents are being planned, for exampleto ascertain whether childhood ill-nesses might have a favorable effect onthe development of the child, or tostudy how lacto bacteria in vegetablesaffects the intestinal flora. This willrequire a larger population than canbe found in Sweden, so the study willbe expanded into other parts ofEurope. Jrgen Vater, Sweden

Children who attend Waldorf schoolshave fewer allergies than children whogo to public schools. This was the

conclusion of a study by the Institutefor Environmental Medicine at theKarolinska Intitutet in Stockholm.The news was widely covered by theSwedish media.

The internationally noted Karol-inska Institutet, which selects theNobel prize winners in medicine, col-laborated on this project with theVidar Clinic, Scandinavias onlyanthroposophic hospital. Dr. JackieSwartz noticed that Waldorf studentshave fewer allergies. To corroboratethis scientifically, he approached theInstitute for Environmental Medi-cine, which is one of the mostrespected research institutes in theworld.

Allergies are increasing. In manyindustrialized countries, every thirdchild suffers from oversensitivity. Thecauses are not clear, even though somestudies indicate that nutrition andinfections might play an importantrole. However, these studies have notbeen sufficiently documented. Thisnew study is therefore unique world-wide. In it, 295 Waldorf students of 5 13 years of age were compared with380 students of the same age frommainstream schools in Jrna. All of

Jackie Swartz at work


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Bosn ia

Open to All Parts of the PopulationArtist Initiative Helps Bosnian Kindergarten

In summer 1998, a group of artistsfrom Germany and Switzerland, whohad met while helping to renovate theGoetheanums main auditorium, wentto visit the teachers and children of akindergarten in Maglaj, Bosnia.

Maglaj is one of the many cities thatwere cut off from their surroundingsfor many months by the siege. Afterthe war, the municipality welcomedall parts of the population, especiallyall those who wanted to return totheir homes.

This open attitude was easy tofeel in the kindergarten. Our artisticsuggestions were joyfully acceptedand supported. A number of youngpeople helped the painters MarianneAltmeier and Maria Khl-Weigmannto lazure all the rooms and paint large

murals of Snow White, Cinderella andplaying children. The sculptors,Regine Rohlfs, Mirela Silajdzic,Christof Kalden and Frank Grave,carved large rocking animals out of

Care Outside the FamilyWaldorf Day Care Centers Respond to Need

The work with children under threeyears of age has been developing wellin Denmark in recent years. There arenow five Waldorf day care centers(one on Fyn, four on Seeland, two of

those in Kopenhagen).Within the European Union,Denmark has the highest rate ofworking women: 78 percent beforethey have children, and 82 percentafterwards. By comparison, in theNetherlands it is 29 percent and inGermany 32 percent. This means thatthe Danish children spend the mosttime away from their families 46percent of the children spend time inmunicipal institutions, which does notinclude the number of children whoget private care.

An international group of about

ten people is working on questions ofWaldorf day care. Denmark is repre-sented by Zilla Mrch Pedersen(Odense) and Helle Heckmann(Kopenhagen).

In February 1998 there was a firstinternational conference in Odense,with lectures by Bruno Callegaro andMichaela Glckler, and Skandinavian,German and English discussiongroups. About 100 people came, fromBelgium, Denmark, Germany, Eng-land, Estonia, Finland, the Nether-lands, Norway, Russia and Sweden. InOctober 1999 there will be anotherinternational conference on the sub-ject of the small child up to threeyears, this time in Dornach in collabo-ration with the Medical Section.Marianne Mller-Nielsen, Denmark


A small group in southern France isplanning to create a place for retiredpeople, where they will be able to livethe last years of their lives with thehelp of anthroposophy. All who join

should be able to stay for the rest oftheir lives, even if they should laterneed nursing care. There will be apart-ments for those who are healthy andindependent, and a nursing tract withmedical care. Opportunities for art,culture and crafts will lend rhythmand harmony to daily life. The homeis part of a biodynamic farm.

Suggestions and ideas to: Huguette Bruneau,Impasse du Ronquet, F84700 Sorgues, France,Tel. +33/490/39 45 36 (English spoken); ClaireHnni, Mas Athena, F84210 Venasque, France,Tel. +33/490/66 61 73 (German spoken).

France

For Dignity in Advanced AgeA Home in Provence

Denmark

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beech and a column with carved liliesfor the dining room. Angela and Got-thard Killian sang and played with thechildren, tuned the pianos and builtxylophones.

An important experience for all of

us was to see how necessary and liber-ating direct human contact throughart is beyond all ideology especial-ly after the events of recent years. Thisundertaking was funded by theGoetheanums East Fund, theFoundation to Support Anthropo-sophic Art and Life (Zrich), and abenefit concert. Support also camefrom Acacia Fund for Develop-ment Collaboration.

Further efforts for the children ofBosnia are planned for 1999. One pro-ject is a toy collection.

Gotthard Killian, SwitzerlandInformation about the initiative Children inBosnia from Mirela Silajdzic, Rttiweg 30, CH-4143 Dornach, Switzerland or Gotthard Killian,Hauptstr. 11, CH4143 Dornach, Switzerland,Tel./Fax +41/61/702 01 05.

Speech Format ion

USA. A training in creative speech hasfinally been founded in North Ameri-ca. The Speech School of NorthAmerica will open September 1999and will award a diploma that is rec-ognized by the School of Spiritual Sci-ence at the Goetheanum. The trainingwill take about four years. Members

of the Association Council workedfor three years with Virginia Sease, theLeader of the Section for the Arts ofEurythmy, Speech and Music to pre-pare this unusual school. Studentsmay take courses in Chicago, FairOaks, Seattle, Spring Valley or Wash-ington.

Contact: The Speech Association of NorthAmerica, 259 Hungry Hollow Rd., Spring Val-ley, NY 10977, USA, Tel. +1/914/425 25 27, Fax352 50 71, Email: [email protected]

Germany. Dwindling audiences, fewerjob openings in Waldorf schools thewaning interest in speech formationled to the idea of holding a speech fes-tival. It would serve to take stock ofthe present situation and simultane-ously place speech formation in thepublic eye. Nothing like this has everbeen tried since the death of MarieSteiner. Eighty years after speech for-mation began, and one week beforeher birthday, a festival of recitation,workshops and lectures will be heldMarch 5 7, 1999 in Stuttgart.

Information: Fercher-von-Steinwand-Verein,Grreshof 96, D-53347 Alfter, Tel./Fax+49/2222/56 18. Organizers: Speech ArtistAssociation, Section for the Arts of Eurythmy,Speech and Music, Fercher von Steinwand-Association.


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5Anthroposophy Worldwide 1/1999

Signs of the Times

Cosmos of ConversationThe State of the World Forum as a Manifestation of Change

Every autumn, since 1995, the SanFrancisco-based State of the WorldForum, off-shoot of the GorbachevFoundation, has gathered men andwomen from all regions of the world,who are serving in politics, business,science, education, the arts, or as spir-itual leaders within their communities,to cultivate an interdisciplinary dia-logue in search of a new vision for thenext millennium: official leaders intheir fields, or public entrepreneurs,people who rarely are given theopportunity to meet one another inconversation without a narrow agen-da. Normally they work in isolation,condemned to the egoistic thinking ofthe systems that have employed them:in short-term election cycles or justquarterly reports a system of realitythat seems to be unchangeable by anyindividual alone.

Every year, the Forums presi-dent, Jim Garrison, invites the partici-pants to join for conversations thatmatter, to enter the space of the dia-logue, to try to withhold frominstant answers to solve the prob-lems, in other words, to learn toremain for a moment in the para-doxical tension in which we find our-selves, for example, living in a particu-lar region of the earth, its context ofinterests, at the expense of another,and at the same time able to under-stand the whole as an organism: in hiswords, We want to try to envision aworld that is more just, a world thatcan work for everyone.

It requires from every participantthe heart to listen to the other, espe-cially if he or she is on the other sideof a dividing line, without clinging toprior judgements, to liberate him orherself from the constraints of his orher position, to meet the truth in itsmanifold aspects. Here, the way of lis-tening and interpreting weighs asmuch as the words that are spoken.

An awesome example of such ameeting was given during the 1996Forum, when Russian ex-presidentGorbachev and retired General Lee

Butler of the U.S. Strategic Air Com-mand sat side by side in front of aplenum of 800, and shared from theprocess of the Geneva arms reductionconferences, how they could seize the

Eight hundred people from 103 nations went to San Fransis-

co to participate in the fourth State of the World Forum.Several anthroposophists took part. Arthur Zajonc, for exam-ple, was part of a science roundtable, and Joan Almon took

momentum toward the elimination ofnuclear missiles. Everyone in the audi-ence had tears in their eyes, or theirthroats in a grip, when reflecting onthe state of fear, which had fordecades taken hostage a whole genera-tions trust in life and its future.

The Forum pursues outer, practi-cal purposes, as well as provides a stagefor an inner event, representing themultilingual global dialogue of human-ity. The outer purpose is easy to see: Ata time in history when those in powerhave to search forpragmaticanswers tomatch their idealgoals, it is often thecase that the realization of a desirablestate falls terribly short of our visions.Often someone may ask: Can youshow me one example where your ide-al model can work within the complexcontext of given forces in which I aspolitical leader or corporate executive,for example have to serve?

Thus it was a great fortune thatthe conveners of a roundtable on sus-tainable agriculture were able to bringwitnesses to the Forum who coulddocument their achievements withbiodynamic agriculture on a signifi-cant scale. No agro-business cansimply brush it off the table whenIbrahim Abouleish, founder of Sekem,can point to 800,000 acres of organicand bio-dynamic cotton in Egypt,where pesticides are no longer used:75% of the countrys entire cottonproduction.

Far too often people in power sim-ply are not aware of alternatives that

would be available to them. Sometimesit is a casual conversation with a neigh-bor at the dinner table that sparksinterest for a detail that remainedunobserved within the floods of infor-mation. It may just be the coincidencethat one person meets another severaltimes during those five days; finallythey end up speaking with one another,common concerns are discovered thatfind solutions through the other.

But many a participant is equallyaware of the inner dimension:World-Inner-Space, as it says in one

of Rilkes poems. When the scientificdialogue in the past centuries deter-mined that the objective parame-ters of reality are what we can count,measure, and weigh, it arbitrarily

ignored the dialogue, which concludedthis objective, materialistic reality.This dialogue was not considered as apart of reality (it was withheld fromthe scientific world-view, as if a dis-honest merchant would only publishhis assets, but not his debts).

The World Forum offers a placewhere such understanding can enter thestream of time. Everyone feels that itmakes a difference that the voices of theunderprivileged are heard, their wit-nesses seen for example when YouthForum participants, who survivedpolitical massacres, escaped from tor-ture and life-long imprisonment, speakand describe their ordeals, find wordsfor the unspeakable. Who listens in thisspace? There were few for whom thisquestion was not an answer in itself.

Often the conversation touchesthe question: But when, and how isthe story going to turn around?There are those who answer with the100th-monkey-theory, or the accu-mulation of the necessary criticalmass both somewhat mechanisticmodels, inferred from statistics andprobability. There are others whostand for their conviction and haveoften proven it with their lives thatit requires the the power of one.The power of the ambitious ego, orthe one who understands: You wouldhave no power, if you had notreceived it from above? (The formernormally falters when it comes to thecall or grows very quickly!)

The fact that such conversations

occur, shows that the World Forumprovides a stage, a forum, wherethe dialogue, already, makes a differ-ence. This is what the human beingmust try over and again: provide avessel, where new impulses for ametamorphosis of civilization andconsciousness can embody themselvesand be perceived. Those who want tobelieve that everything is already set-up behind the scene, and that inreality the naive individual does notknow that it is suspended like a mari-onette on strings, continue to fight

in the world of opposites, in duality.Others cannot find this an excuse notto engage themselves because thespace of this conversation is one.

Friedemann Schwarzkopf, USA

part in the Whole Child roundtable. The previous year,

Friedemann Schwarzkopf convened a roundtable on sus-tainable agriculture, together with Christopher Mann.Below, Schwarzkopf offers some thoughts on the Forum.

Much has experienced mankind,And named many heavenly ones,

Since conversation we are,And able to hear from each other.

(Hlderlin)


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An exhibit of Ermine Magradses workswas held at the Goetheanum overChristmas. On January 8, 1999, Sebast-

ian Jngel and Ursula Remund met withthe Georgian artist and Hans Hasler,who translated from the Russian.

Ermine Magradse (born 1953) stud-ied at the National Art Academy inTiflis, Georgia until 1980. Since then hehas lived and worked in Gori, a smalltown 80 kilometers west of Tiflis.

6 Anthroposophy Worldwide 1/1999

What is most important to you in yourartistic work?I want to express the impulse, the

ideas that live deep within me andmake them visible in the forms thatarise.

How did you come to work withenamel?It was in 1973. I was studying at theNational Art Academy in Tiflis whenI met a metallurgist and chemist whohad studied such materials. He wasstudying Georgian enamel work fromthe Middle Ages. He suggested that Icollaborate with him as an artist. Thiswas how I got to know enamel.

The old Georgian art of workingwith enamel was lost by the end of the14th century at the latest. But worksof art could still be seen in museumsand people wondered how they hadbeen done. In searching to understandthis form of art, how it was done,what materials they used, the chemistanalyzed and I worked with him fortwo years. We asked ourselves howsuch artwork could be made today.

Esoteric Tradition of the MiddleAgesCan one say that you are the personwho has been able to renew this oldart in Georgia?I took up this old technique anddeveloped it further. During the initialyears I made these old iconographicmotifs, on small amulets or crosses.They were also in the [Goetheanum]exhibit. It was something new, butentirely in the style of the MiddleAges.

What is it like for you to delve fullyinto this old tradition and yet to haveyour own artistic impulses? How do

the two go together?The thing that interested us (thechemist and me) was the esoteric sideof this old tradition. It is totally eso-teric. During the 10th to the 13th cen-tury, Georgia had deep occult knowl-edge and intentions, which were allwithin the Church. This can be seenin all of Georgian art, in the churches,the art work, the books of that time.Esotericism, occult facts, were verymuch alive in them. In searching foran understanding of this occult back-ground for the art of the Middle Ages,

we looked into the most varied occultmovements. In doing so, we cameacross anthroposophy, around 1974,and through it we began to under-stand the occult background of old

Georgian art. For me it was a questionin my destiny, it was the finding ofwhat I had been searching for.

What you have said so far suggests thetrinity of art, science and religion. Isthere an alchemic process to be foundhere?That was not our conscious goal. Itwas more the aim to penetrate theesoteric element with fresh under-standing and to bring it into art bymeans of these sacred motifs. That allthree areas join together here, is obvi-ous.

The Esotericism of Christianity

What esoteric motifs and aspects with regard to Georgia do youmean?It is the esotericism of Christianity. Ifone sees a portrayal of Paul or Peter

or the mother of God, one tries tounderstand the esoteric aspect withinthe event.

All the enamel workshops wereconnected with monestaries. Monksmade these enamel pieces. They musthave had very deep knowledge, also ofan alchemic kind, in dealing with thematerials. We can only guess whatknowledge they had regarding the useof amalgam, of the metals and sub-stances that they needed to make thecolors.

These workshops ceased theirwork during the course of the 14thcentury. The art form continued to acertain extent in Western Europe, forexample in the workshops of Limoges(Cloisonn). There are connectionsbetween old Georgian art and the artin Western Europe. But in Georgiaitself the art was lost.

Why?The actual cause of the demise of thisart seems to me to lie in the fact thatthe spiritual impulse had run dry andlater generations in later centuries nolonger had the same esoteric level.They no longer understood what hadbeen done in earlier times. In addition,Georgia was overrun by the Mongo-lians from Asia. Very difficult situa-tions arose for Georgia. The culmina-tion had been during the transitionfrom the 11th to the 12th century.That was the great time of David theBuilder. In the 14th and 15th cen-turies, much of that ebbed away.

I see the fact that the Mongoliansoverran Georgia as a consequence ofthis ebbing away of the esotericstream, not as the cause. It had aneffect as long as it was lived so strong-ly. At that time there were very livelycultural connections between Georgia

and the Byzantine Empire, there wereGeorgian monestaries in Bulgaria,there were Georgian connections toJerusalem, and so on. Georgia playeda very central role in the whole east-ern region of that time. Around 1080there was the world famous Academyof Gelati, which David the Builderfounded.

Creative Cosmic ProcessesHow do your works of art arise?First I prepare a very thin base out ofgold or silver foil (showing us an

amulet). Gold is really the appropriatematerial for this kind of enamel work,but I also use a lot of silver or gildedsilver. Then I fasten cross pieces about2 or 3 millimeters wide onto the gold

Portrait

Enamel Work from GeorgiaTalking with Ermine Magradse about the History and Motifs of an Alchemic Craft

The Representative of Mankind,Silver/Enamel


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or silver foundation. These are theforms in which the pictures arise.

The cross pieces create closedspaces for the various granular materi-als, which depend on the color. Wheneverything is prepared to this point, itgoes into the oven. One needs to findsubstances that melt at the same tem-perature for the various colors. Youcant have one that melts at 600degrees and another that melts at 800;they have to match.

The basis for the substance isground rock crystal. To this are addedmetals or metal oxides, which give dif-ferent colors. Iron, iron oxide, copper,gold, silver, nickel actually all metalscan be used. I can not and do notwant to buy ready-made enamel gran-ular material as one can do every-where here in the West. I would neverknow what it is based on. Sometimesvery cheap materials are used. I makemy own granulate materials and Ialways make my own mixture withthe colors that are then ground up.

Does the use of these substances havean esoteric effect?Definitely. Also the rock crystal. Ifyou imagine what processes have tooccur in the cosmos before a preciousstone is formed, you realize that it is aquestion of developmental processesarising from cosmic forces. What I dois to re-enact these processes, thusarriving at materials that are like pre-cious stones. Color and substancebecome something like a preciousstone, and something of this cosmic

process occurs in enamel art.There are the most wonderful

stones, from amethyst to aquamarine colored, clear stones formed bynature. Really, if we look at the vari-ous colors, something comparablearises from rock crystal and metallicsubstances. The material is raised toanother level. If I make something likea portrayal of Christ with an aura anduse a specially deep green in certainplaces, it is an expression of this neweternal life.

Works Inspired by InitiatesEnamel art is not restricted to anthro-posophic circles. How has your artbeen received in Georgia?It has been perceived with interest and

7Anthroposophy Worldwide 1/1999

also with support. I have a certainreputation for enamel work in Geor-gian art circles, for renewing the oldtradition. Some of my works are dis-played in the relevant museums. Therewere larger exhibits of my work dur-ing Soviet times and today I haveworks on display in museums inHungary.

Has your anthroposophic impulse beenrecognized within anthroposophic cir-cles?Hans Hasler: He was better knownfor this work in professional circlesthan among anthroposophists. ErmineMagradse is the only person I knowfrom anthroposophiccircles who cultivatesthis craft.

that his work has been enlivenedthrough having met Rudolf Steinersart impulse. A year ago the idea ofarranging this exhibit arose, so he isnow visiting for the second time. Wewere able to arrange for him to stayhere for three further weeks, with aplace where he can work. His room inone of the eurythmy houses has anoven.

Do you experience a differencebetween making a work based onsacred-traditional motifs and onebased on the forms of Rudolf Steiner?Magradse: I experience primarily theharmony of their esoteric foundations.I sense that the old works wereinspired by initiates and that they

arose from an esoteric stream. InRudolf Steiners forms I also experi-ence what he as an initiate inspired inthe way of forms for the 20th century.I could imagine that it will be differ-ent again, 400 or 600 years from now,but it flows from the same esotericsource. In this sense I experience themas being similar.

I experience a difference in thatRudolf Steiners form-language reallycorresponds to the needs and necessi-ties of the 20th century. These formsare much more open with regard to

their further development. Processesarise more strongly, they are picturesof processes. I experience the oldmotifs as being more static.

Could one also say that these tradi-tional motifs are like the security ofones home, whereas Rudolf Steinersmotifs are more like the journeysgoal?Yes, one could say that. However, thegoal is not foreign, is not somewherefar, far away, it is something one canunite oneself with.

We thank you for this conversation!

The situation of anthroposophy in Georgia willbe reported in a later issue.

St. George,icon,

silver/enamel

TheMysteries

of theFuture,

silver/enamel

Seal,Portal ofInitiation

I met Ermine in the fall of 1996.He came regularly with his friendsfrom Gori to the meetings which wereleading up to the founding of theAnthroposophical Society in Georgia.

We encountered one another often,but at first I did not realize what hedid. He never showed his work, hewas very modest. He invited usrepeatedly to visit Gori, until I finallywent. Since then I have been visitingthem twice a year, five times so far,and we talked.

I realized that he was actuallylooking for something more thanthese traditional works and pieces ofjewelry, which arose out of himself.He did not know Rudolf Steinersforms, except for a seal which he had

seen on the back of a book. Since hedoes not speak a Western language, henever came into personal contact withpeople from the West who broughtthis art impulse.

When I went there for the secondtime I said to him: Why dont youtry making these seals? He thenmade two complete series of them, intwo sizes, at an incredible pace duringthe years 1997 and 1998. He alsomade the four Mystery Drama seals,and he created new forms.

In fall 1997 I invited him to come

here, where he had some conversa-tions with Christian Hitsch. We gavehim Rudolf Steiners book on craftwork, which has been a source of con-tinual inspiration to him. One can see

Hans Hasler

Photos:Michae

laSpaar


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Translation into SlovakAnthroposophy in Slovakia Today

In spring 1999 Jochen Bockemhls

paintings from the Dying Forestsexhibit are going to be shown atmuseums around eastern Slovakia.The exhibit has already had a showingin collaboration with the SlovakianEnvironment Protection AgencyJune 2-5, 1998 in Bansk Bystrica aspart of the International Festival forEnvironment Protection in Film andTelevision. The exhibit aroused greatinterest and was also mentioned inEnviromagazine. A Slovak transla-tion of the exhibit catalogue is inprogress; it discusses environmentprotection from a spiritual scientificpoint of view.

Recent years have brought a num-ber of translations of anthroposophicliterature into Slovak, especiallyworks by Rudolf Steiner, includingHow to Know Higher Worlds

Anthroposophical SocietySL OVA K I A

ANTROPOSOPHISCHE VE RE NI GI NG I N NEDERL A N D

(1995), The Influence of Spiritual

Beings upon Man (1996) and Cos-mic Memory (1997). Since 1994 therehas also been the periodical Sophia,which brings lectures and informationon anthroposophic themes.

Less lively is the work of translat-ing Rudolf Steiners spiritual ideasinto practical fields such as agricul-ture, medicine and education. In thisrespect the anthroposophic movementis stronger in the Czech Republic. InSlovakia, it only happens in the formof individual sparks often privateinitiatives which are not supported bythe State. The future will show howthe efforts of the younger generationwill pave the way for the anthropo-sophic movement within the spiritualstriving of Slovakia.

Danica Jancryov, Switzerland

Anthroposophy as a Serious Alternative75 Years Anthroposophy in the Dutch Press

On the occasion of its 75th anniver-sary, we reported on the Anthropo-sophical Society in the Netherlands(see Anthroposophy Worldwide Nr.1/1998). This has since been taken upby the Dutch press. De Folkskrant,a major public newspaper, describedthe development of the Anthropo-sophical Society and anthroposophicinstitutions extensively. It was done inthe form of interviews with Ron Dun-selman, the Chairman of the Society,and Roel Munniks, its General Secre-tary. A great deal of space was given to

the newest anthroposophic institution,ARTA, which works with drugaddicts.

Very different was the amicablereport in the Reformatorisch Dag-blad in which Dunselman and Johnvan Schaik spoke about anthroposo-phy and Christianity. The anthropo-sophic work in the southern part ofthe Netherlands was the subject of athird large report in the regional Bra-bants Nieuwsblad/De Stem with thetitle Anthroposophy Has No Gurus.

A press release by the spokesper-

son for the Anthroposophical Societyprompted a reporter with Geis-tesleben to interview Edith Lam-merts van Bueren on the subject ofgenetic engineering, for the General

Dutch Press Service. Lammerts vanBueren was one of the two mainspeakers at the symposium. The inter-view appeared in various regionalpapers under the title Anthro-posophists Join Scientific Debate.Various papers also published hisreport of the semi-public anniversarysymposium on November 22, 1998.

Changing ClimateThus the climate in the press haschanged. While it had been only theracism issue that appeared in the press

in recent years, now anthroposophy isbeing shown as a more or less seriousalternative within todays one-sided,materialistic and intellectual culture.

The anniversary itself was cele-brated in the Hague on November 18with a lecture and podium discussion.Heinz Zimmermann spoke on hisview of the Anthroposophical Societyin the Netherlands and of anthropos-ophys future. A symposium onNovember 22, 1998 in Driebergen wasdevoted to the encounter with non-anthroposophic spirituality and social

responsibility. An anniversary volumewith the content of the lectures, podi-um discussions and group work willappear in spring 1999.

Roel Munniks, The Netherlands

A Permanent Meeting Place

The Anthroposophical Society in the

Czech Republic now has its ownpremises. Two conversations withSergei Prokofieff on November 28and 29, 1998 began the work, albeitstill provisionally, in the larger hall ofthe Christian Community. Before-hand on November 27, we had theopening, with the Foundation StoneMeditation and the first Class Lesson.

The Society bought the two largerooms (one for 70 80 people, theother for about 50) and the smallerside rooms last spring and has beenconverting them during the summerand fall. The rooms are on the groundfloor of a new building and they havean entrance directly on the street. Thenew center is also very accessible byunderground and tram.

The purchase was made possibleby the gift of one of our members,combined with what was left overfrom the money donated by theAnthroposophical Society in Switzer-land in 1991. Although the interiorfurnishing is not yet complete, we arevery happy that we now have tworooms in Prague for public and inter-nal lectures and for other larger group

activities. We have been longing forour own premises since the possibilityfor public work opened up again in1989.

The walls are not yet decorated,the pictures not yet hung, but ourdream has come true. So we wouldlike to warmly thank all those whosupported us, thank Anthroposophiaherself and other good spirits. May wesucceed there on our own smallscale, according to the large exampleof the Christmas Foundation Meeting in what from our hearts we would

found/and from our heads direct/withsingle purpose.

Jan Bouzek, Czech Republic

ANTHROPOSOPHICALSOCI ETY I N THE

CZEC H REP UBL I C

vignette by Elisabeth Wannert


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9Anthroposophy Worldwide 1/1999Anthroposophy Worldwide 1/1999

Does the Future of the Anthroposophical Society Lie in Branch Work?Some responses to our appeal in Anthroposophy Worldwide Nr. 2 /1998 (translated from the German)

Greenpeace of the SpiritI wish for and I could very well imag-ine the Anthroposophical Society oranthroposophic movement goingbeyond branch work and movingmore strongly into the course of pub-lic events, as a ferment, catalyst andmotor. For example it would be a taskto bring significant and long-overduethemes such as reincarnation intopublic discussion on a scientific basisthat would be taken seriously. In viewof the year 2000, it would be good for

an anthroposophic movement to orga-nize something like a world congresson after-death experiences and rein-carnation. If the AnthroposophicalSociety and movement were to con-sider themselves to be a responsible,initiative-taking force which mind-ful of its rich spiritual inheritance feels called upon to draw togetherevery fragment, every beginning thatpoints in the right direction, towards athriving whole, it would soon becomecertain of having a firm place in thenews and of enjoying the ongoing

attention of the media! This wouldswiftly give the familiar eveningbranch meeting where we keep our-selves inwardly awake, alive andstrong in knowledge a distinct new

character. The strength that is used upin grappling with the public in the fulllight of day would very naturally needto be strengthened among ones ownkind at the home hearth of the culti-vated spiritual fire. []

Who would be more called uponto follow the course of science world-wide, where useful ideas towardsgoetheanizing and spiritualizingappear, who more called to connectthem with truths from spiritual sci-ence and esoteric Christianity, in

order to build bridges and establish areconciliation between spirit and mat-ter in the human soul. The anthropo-sophic movement would need to takeits place in the arena of spiritual con-frontation visibly and audibly, to takeup the battle in the Michaelic sense.[] Anthroposophy would need tobecome, for all matters of spirit andknowledge, what Greenpeace is forenvironment protection, to become anauthority which takes a position,speaks out in public, joins in. Whichsets up a private professorship for

reincarnation research, for example.[] We could offer knowledge holi-days [], we could sow academies ofspirit knowledge. We anthropo-sophists could be the donator channel

Particularly Awake

It is a joy to experience how anthro-posophy in Latvia stimulates youngpeople especially, filling them withenthusiasm in the best sense of theword. Two further institutions forsocial therapy (in Valmira in the north

and Dagda in the east) are now to beadded to the four already existingWaldorf schools (in Adazi, Grobina,Riga and Stikli). Hans FriedbertJaenicke and Mr. Dakweiler are offer-ing strong support to curative educa-tion, because both Latvians and Lat-vian Russians are showing initiativeand they want to put spiritually con-scious education into action.

Especially awake and interestedare Professor Janis Mihailows educat-ed younger and more mature studentsat the International Institute of Prac-tical Psychology (Riga). At his sug-gestion, an Anthroposophic Labora-tory was set up, which is somethingRudolf Steiner saw the need foralmost a century ago. Its director is

Uldi Saveljevs.In addition to the ongoing study

of anthroposophy, there are courses ineurythmy, form drawing, meditation(from Rudolf Steiners Knowledge ofHigher Worlds, karma techniques

and the laws of biography. For 1999 asecond public anthroposophic confer-ence is planned.

In October 1998 the LatvianAnthroposophic Association of Doc-tors was accepted into the Interna-tional Association of Doctors at theGoetheanum. Branch life and theSchool of Spiritual Science are in live-ly development.

Early November 1998 brought aeurythmy tour by the Alanus Col-lege, Alfter (from Germany) with theLatvian eurythmist Ilze Pasternaka,her graduating class, and teachersfrom the school. May the Michaelimpulse overcome the darkness of ourtime with ever more strength.

Klaus G. Doenges, Germany

On January 24, 1999 the ExecutiveCouncil of the General Anthropo-sophical Society published an invita-tion to its Annual General Meeting,

which is scheduled to take placeMarch 27 and 28 at the Goetheanum.The agenda will be announced later.

which collects public and privatefunds for training and supportingfull-time spirit speakers, who wouldinform people about serious spiritualstreams. [] We would have the mostvitalized, multi-facetted, uniting spiri-tual culture in word and art, in everyanthroposophic center and in everyregion and we could veritably die inpeace.Karl-Heinz Falkenberger, Germany

Openness at the Cost of Substance?As far as I can judge the anthropo-sophic movement, the problem is this:it wants to open itself, but to a certainextent this is only possible at the costof losing substance. Not substancethat is dogmatically defined, however,but substance that is part of its nature.I feel it to be shameful, for example,when representatives of the anthropo-sophic movement handle truth verysuperficially in public. Since I am a

scientist, this arouses my suspicions ofcourse and I ask myself: what is goingon here? Above all, however: seriouspeople will be repelled by it. []

Peter Petersen, Germany

ANTHROPOSOPHIC WORK IN LATVIA GENERAL ANTHROPOSOPHICALSOCIETY

Invitation to the AnnualGeneral Meeting 1999

Constitution Report AvailableThe Interim Report by the ConstitutionGroup (see Anthroposophy World-wide Nr. 3, 1998) is now available inEnglish and may be ordered for 2.from the Anthroposophical Society inGreat Britain, Rudolf Steiner House, 35Park Road, GB-London NW1 6XT, orEmail: [email protected].

Now also available in English is thePetition by the G.A.S. Constitution Ini-tiative. From: David J. Heaf, Hafan, CaeLlwyd, Llanystumdwy, Cricieth,Gwynedd, LL52 0SG, Great Britain, orEmail: [email protected].

Forum: Branch Work Today


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In your item you refer to a meeting atthe Goetheanum in November, withbranch leaders and others. My firstwish would be that those of us in oth-er branches, who were not represent-ed there, could hear more about theproblems (and their solutions?). Cer-tainly the problems are different indifferent countries, but there are also

many mutual questions. Would it bepossible to send the minutes of themeeting to the branches worldwide?Or is some other form of communica-tion planned for this? []

That our Society has a relativelyisolated position in todays culture istrue both globally and locally. Waysof reducing this isolation are oftendiscussed (at least here), but unfortu-nately without true consequence.Lack of money and lack of time andopportunity are unfortunately usuallycited and then little or nothing hap-pens. But the theme is alive here, it ison practically every agenda in ourmeetings. It is certain: we must domore and come up with new ideas![]

In the USA this problem is differ-ent than in Europe. The general publichas signficantly fewer reservationsthan it does, for example, in Germany.Instead, we often have to deal withinterested people who quicklyreturn to their everyday lives, puttingaside our spiritual science as being toodifficult to understand.

Grappling with the pressing

questions of our time should bemore a part of branch life than it hasbeen up to now. We all agree on this.Unfortunately we usually lack theprofessionals who can correctly readand interpret the signs of the times.[] No one wants to explain it anddiscuss it. And without good profes-sional knowledge it will not and can

not work. []Recently we, too, have openedour branch meetings to members andfriends. This has been successful, butit is to be discussed again at a mem-bers meeting this spring. But eventhis is not enough. We need toapproach interested people on abroader basis.

We should invite more speakerswho look at God and the world fromanother point of view and with othermeans. []

What do we consider our tasks tobe? Organizing community buildingmeetings is at the top of the list rightnow. It is no easy task to invite speak-ers from near and far, but we do thispretty well. We have lively and usuallyfruitful discussions. To generate thefinancial means for doing this is oneof the first duties of our FaustBranch. But this, too, is not easy. Itcalls for much time and patience.

We would like to stay connectedto the branches and groups world-wide. I think that AnthroposophyWorldwide is a very good start.

Uwe Stave, USA

Paying Attention to OthersOnly with increasing age did I realizewhy Rudolf Steiner put so muchemphasis on serious and thereforedeepening mutual work within thebranches. The counter spirit is cease-lessly, anonymously working to makeus superficial. The only help is a deep-ening mutual exertion of thinking.Not only loving, mutual perception of

one another in our destinies!Rhythmic practice as in ourWaldorf education will help us tomaintain our human dignity, which isthe prize in this spiritual battle. []

Not only expressing oneself occa-sionally is important. I have con-sciously trained myself to listen to, tofollow, what others say in the branchwork. To this solemn local work rhythmic which must lead fromantipathy and sympathy to a super-personal level it is very important toinclude external events and confer-ences. [] I understand StephanStockmars appeal in the sense thatlocal work must not excludeexchange elsewhere. The one calls forthe other, they complement each oth-er. However, if we did not take thedeepening work of branch life seri-ously enough, we would weaken andharm the spirit being of anthroposo-phy. Ursula Klakov, Germany

The Spiritual World[] What matters in the Anthropo-sophical Society is the life that is culti-vated within it. I find this life essen-tially in the branch and in the eventsheld at the regional center, but it willonly thrive on the basis of encounters,on the mutual effort to converse,which is often cultivated on a weeklybasis. []

Collaboration with the institu-tions will not intensify of itself, mere-ly by putting more emphasis on thepressing questions of our time. []Members work and world interest arenot opposites, it appears to me, theyneed each other and I experience themin the branch. The ability to make

connections, genuine collaboration,also with the beings which standabove us: I experience them in thevery branch work that you question!Anyone who wants to can experimentwith other forms. But your articleraised quite other questions for methan the relevance of branch work:

A group [] can be open fornon-members, can it not? Does theAnthroposophical Society really standrelatively isolated within cultural life,as you believe? Is todays questionone of externalizing or internalizing?

What are we lacking? [] In whatdirection could our will be strength-ened? Why is it so hard to listenpatiently? []

Florian Zebhauser, Germany

To Know about Others, Include other Views

Experiencing Others Questions[] We must not forget that eso-teric work is also active work andbrings results not always noticeable tothose who only look for results inouter life! Thoughts are realities, qui-etly at work in many individuals whobecome the salt that seasons the lifein which they are involved in the out-er world.

The individuals who are quietly

working in small local groups bringlife questions and problems theystruggle with in outer life into theseworking groups, and many a theme ischosen to find answers to themthrough study and discussion. In anycase, most life questions need livingwith; they cannot be solved intellec-tually.

But we do not feel cut off,rather do we feel part of and at onewith the whole of humanity and con-tribute to it at the place where karmahas placed us. I admit that age, ability,

position in life and temperamentcolour ones involvement in anthropo-sophic life too. []

Marga Henshaw, Great BritainEnglish original

Responsibility for the WorldWhat would such pressing contempo-rary questions be? For example: Toenhance our responsibility for thewhole of the world, It is importantto maintain culture, Humanity willneed to protect itself from the intelli-gence that has become evil, A circlefor moral improvement of human life,as a medicine, To practice the basicvirtue of restraint. []

So where do those who want toparticipate in Mr. Stockmars appealmeet? [] Could lists perhaps bemade of groups or people with whomwe could collaborate on certainthemes or tasks? If the others do notcome to our events, then we could goto theirs and perhaps report on whatwe find. []

If we deal with questions thatshow our world interest and ourworld responsibility, and which alsotake public interests into account, thiswould better demonstrate the public

usefulness of our association. It is alsosomething that we need in order to beable to withstand attacks better.

Heinz Schrner, Germany


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11Anthroposophy Worldwide 1/1999Anthroposophy Worldwide 1/1999

The idea of an initiative meeting arosein the first place from our convictionthat the future of the anthroposophicmovement and our Society dependson how our connection with the pub-lically active institutions develops(schools, farms, clinics, etc.). A ten-dency towards a dilution of theanthroposophic substance may beobserved in the publically active insti-tutions today, as they fight for theiridentity, while on the other handinterest in the Anthroposophical Soci-ety and the Goetheanum is diminish-ing: they have difficulty reaching thepublic. That is why we directed ourinvitation mainly to people who areworking in anthroposophic institu-tions. With them we wanted to discusswhat needs to be done for the Societyand the School of Spiritual Science.Naturally this could only be one stepamong many, some of which havealready been taken, while others mustfollow. In the second place, this meet-

School of Spiritual Science

Members of the School of SpiritualScience were called together to takestock of the School and Society. Therewere important impulses to overcomeleftover historical conflicts.

1993 What do we want forthe future? Members of the Schoolof Spiritual Science were invited

according to fixed quotas and sugges-tions made by the countries and sec-tions. In this sense it was a moreimpulse-oriented worldmeeting. Herethe suggestion was made to study oneof the seven mysteries each year,which many groups did.

What is pending for the year 2000?There is not all that much time leftbefore Michaelmas 2000. Neverthe-less, perhaps we can succeed in creat-ing a time of intense preparationwhich is inwardly accompanied and

supported by many of us. Moreimportant than organizing a largeconference is the question of whetherwe who are connected to the Anthro-posophical Society can make ourselves

Appeal for Ideas and Suggestions for the Michaelmas Conference 2000

IN I TI AT I VE M E ET I NG 1998 / M ICHEALMAS CONFERENCE 1999

ing was also an opportunity to looktowards the coming Michaelmas Con-ference 2000.

During a thorough review at ourDecember retreat we tried to workthrough our own impressions and themany verbal and written thoughts ofthe participants, and to considerfuture steps. Already before the meet-ings, many suggestions and offersreached us. So we would very muchlike to heartily thank all of the invitedparticipants for their active collabora-tion. Even if some of their expecta-tions, suggestions and objectives nec-essarily excluded each other whichwas to be expected and which causeddisappointment nevertheless theyenabled us to substantially extend ourfield of perception. Some concreteindividual initiatives arose out of themeeting, which will be reported whenthe time is right. Other peopleexpressed their willingness to con-tribute to future steps, in particular to

help prepare the Michaelmas Confer-ence. These offers will need to be fol-lowed up. Already at the meeting ofGeneral Secretaries which followed,we agreed that they would find outwhat expectations people have in each

country regarding the objectives, formand invitation modus for the Michael-mas Conference. Only in this way canthe world Society really be present.We would also like to invite variousgroups of people to different meet-ings, in order to deepen the themes ofthe November 1998 meeting andinclude other participants if possible.We are convinced that we needstrengthened, committed collabora-tion with people who can contributetheir different, locally-won experienceand perspectives not only to preparethe Michaelmas Conference, but forthe necessary development of theSociety and the School of SpiritualScience themselves. Then the individ-ual suggestions and offers madebefore, during, and after the Novem-ber 1998 meeting will bear fruit in dif-ferent ways and in different workingconstellations, and they will hopefullylead to the necessary improvements.

In a future report I would like togo into the content of the November1998 meeting in more detail, toexplain the direction of our objectives.

Heinz Zimmermann, Goetheanum

Review and PreviewInitiative Meeting November 1998In the previous issue, there was a report of an initiative meeting held lastNovember at the invitation of the Goetheanum Executive and Section Leader

Councils. To that initial report with spontaneous reactions by some of the partici-pants I would like to add some thoughts by its hosts, especially with regard to thesteps we plan to take next.

The Anthroposophical Society hasbeen cultivating a certain rhythm since1979: every seven years approximately1000 representatives of the worldSociety have met at the Goetheanum.The aim was to improve the quality ofour work.

The last of these planned large

conferences is scheduled for the year2000 which is 100 years after thedawn of the Age of Light, and poisedon the threshold of two centuries: Onone side we have the experiences ofthe past and Rudolf Steiners inaugu-ration of anthroposophy, on the otherwe have the anticipation what is tocome. The international Michaelmasconferences held so far could bebriefly summarized as follows:

1979 Who are we? An openfestival of encounter, with invitedmembers of the Anthroposophical

Society, including many of the oldermeritorious pioneers of the move-ment; some of whom had met RudolfSteiner personally.

1986 Where do we stand?

TO AL L ME MBE RS OF TH E AN TH ROP OS OP H I C A L SOC I ETY !

into fellow warriors of the true TimeSpirit. A mutual process in this sensecould also become a seed for the 21stcentury. This will be more essentialthan whether one is physically presentat the Michaelmas 2000 meeting ornot, which as always will only bepossible for a fraction of the members.

All members around the worldare warmly invited to give their sug-gestions and ideas to their GeneralSecretaries by Easter 1999. These willlead to an initial framework for theMichaelmas Conference 2000 whenthe General Secretaries next meet atthe Goetheanum.

Depending on what kind of meet-ing emerges, it will be necessary todecide whether the Goetheanum willwork as the conference venue, orwhether there are other ideas.Anthroposophy Worldwide would

like to accompany this process on aregular basis. Justus Wittich

for the Editors of Anthroposophy Worldwideby arrangement with

the Goetheanum Executive Council


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Rudolf Steiners Portal of Initiationwas performed for the first time inFinnish in December 1998 to sold-out theaters with more than 700 peo-ple in Helsinki, Tampere and Lahti. Asizeable part of the audience was non-anthroposophist. They were deeplyimpressed by the dynamic and artisticproduction (director: Sirpa Honko).

This production was the work ofan enthusiastic group of young peo-ple, most of them fourth-year stu-dents at the Speech and Drama Schoolof Snelman College in Helsinki.

Has the time for the MysteryDramas finally come, after all the

experimental theater of the pastdecades? People are looking for spiri-tual depth more and more and thiswas wonderfully present in the dra-mas fresh artistic presentation.

Reijo Wilenius, Finland

12 Anthroposophy Worldwide 1/1999Anthroposophy Worldwide 1/1999

Last July and August 1998, RudolfSteiners The Portal of Initiationwas performed in Brazil for the firsttime. It all began with the appearanceof a Portugese translation of the dra-ma in print in 1996. This led to a smallproduction of the meditation ofJohannes (Scene 2) in the rooms of theeurythmy school Centro de Arte.The reaction of the audience encour-aged Mattias Murbach, a speech artisttrained at the Goetheanum, to attempta production of the whole drama.

Now that the whole drama hasbeen performed, we can look back ona process of work and developmentthat many thought doubtful two yearsago. It was only Murbachs convictionand perseverance that made it possible.

Director Amauri Falseti succeed-ed in creating a dynamic productionfrom Murbachs basic overall concept.Primary objectives were a brisk paceand a didactic, understandable ap-proach.

Original music by MarcelaPetragila provides atmosphere witheconomy. From the second sceneonwards eurythmy is often used toexpress supersensible aspects of theaction. Eight eurythmists contributedto this, coordinated by Claudio

Bertalot. White, tastefully hung clothcreates the setting, which changes inthe play of colored light. The actorsare a mixed group of twenty peoplewho are joined by their interest inanthroposophy and theater.

The production was sponsored bythe Tobias Association and privatedonations.

For Brazil, art is probably themost accessible way to introduceanthroposophy to people. Friendswho were able to see the two perfor-mances are full of thanks for thisexceptional achievement. We hopethat the second drama, The SoulsProbation, will follow. A translationis already in progress.

Ingrid Bhringer, Brazil

Feature

Mystery Dramas around the World

Has the time for the Mystery Dramas finally come? asksReijo Wilenius from Finland in his brief report on the pre-mier of The Portal of Initiation in Finnish. The samethought pressed itself upon your editors, since we were sent

news of several premiers in different languages within ashort time. Another first was the performance of all fourdramas in English at the Goetheanum last summer, byplayers from Britain and the United States.

In Finland: To Packed HallsIn Brazil: Brisk and Understandable

In France:Performances Planned

The Portal of Initiation is scheduledto be performed for the first time inFrench (translated by Simone

Rihout-Coroze) in November andDecember 1999 in Paris. Performancesare also planned in Switzerland. Twodirectors, the Frenchman WilhelmQueryas (trained as a speech artist inGreat Britain) and the Russian ValryRybakov, are rehearsing the dramawith professional actors. Some of theactors have a training in speech forma-tion and have television and/or filmexperience. In January 1999, a Euro-pean-oriented production firm wasfounded under the name of WiShArT, which will organize further

stage productions and Europe-widetours. The necessary funds have notyet been secured. M.S.Contact: WiSh ArT, Shirley Harvey, 26, rueFrancur, F-75018 Paris, Fax +33/1/42 55 53 16.

anthoposophy worldwide 1999 (1)

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