general anthroposophical society anthroposophy worldwide 5/09

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General Anthroposophical Society Anthroposophy Worldwide 5/09

June 2009No. 5

Anthroposophical Society1 Basic Themes of Anthroposophy :

A Dynamic Relationship2 General Anthroposophical Society

and Camphill Movement: Michaelmas Conference “Community Building in the Light of Michael

School for Spiritual Science2 Youth Section: connect—The

Conference for 12th Graders

Anthroposophy in the World4 Karl König Archive: English-

German Karl König Edition5 Karl König: Founder of the

Camphill Movement6 Philippines: Asia-Pacific Anthro-

posophical Conference and Asian Waldorf Teachers Con-ference

7 Brazil: Anthroposophical Social Forum

8 Cuba: Curative Eurythmy8 Japan: Biodynamics9 Taiwan: Biodynamics10 Canada: “Encircling Light”

Conference

Forum11 Goetheanum: Rudolf Steiner’s

Mystery Dramas

Feature12 Goetheanum Tours: Coordinator

Esther Gerster

■ Anthroposophical Society

Basic Themes of Anthroposophy

A Dynamic RelationshipRudolf Steiner described the basis for the goals and the work in the Anthroposophi-cal Society in the first two issues of the newsletter that appeared after the 1923/24 Christmas conference. Cornelius Pietzner finds far-reaching implications here for our relationship to the archangel Michael.

I n the Society’s newsletter for

January 1924, Rudolf Steiner described a dynamic and intimate relationship between the human being and his spiritual needs, be-tween the being of an-throposophy and the Anthroposophical So-ciety: “Anthroposophy is meant to be there for human beings seeking paths to spiritual ex-perience in their souls. And if the Anthropo-sophical Society is to fulfill its tasks, it must be in a position to serve these seeking souls. As a Society, it must also find the right relationship to anthro-posophy.”

Earlier (on January 13, 1924) Rudolf Steiner stated: “The intention of the Christmas conference just ended…was to give the Anthroposophical Society a form appropriate to the cultivation of the an-throposophical movement.”

Diverse, Yet Objective

Here we have a context for the four areas we would like to develop as a fo-cus for the Anthroposophical Society. As the “starting point,” the human being outwardly pursues a life course with an inner, dimension influenced by the I. The inner and outer circumstances, their in-terpenetration, create earthly and spiri-tual destiny and karma. These aspects are complementary: two halves of a whole.

This inner side can lead us to a personal relationship with the being of anthroposo-phy; the being of an-throposophy mirrors what we are, accom-panies us as friend and advisor. And anthro-posophy is there to be found for all who seek it; at the same time, anthroposophy is as in-dividual as the human being himself. These aspects allow us to ex-perience anthroposo-phy as both diverse and objective!

To the extent we are incarnated human beings, we are connected with the development of the world. The questions of our age are not the questions of previous ages; they are our own questions.

We find a connection with the spirit who is the regent of our age: Michael. He has a positive relationship to himself when he has a positive relationship to the world—and it is our wish to find our way to this positive stream. Developing our own destiny within an active rela-tionship to the development of the world sets the stage for a most important test: the perception of the “I am” experience in a communal relationship to others. That means we have a chance to prac-tice a practical Christianity and to ex-perience how a profession of belief can become knowledge. | Cornelius Pietzner, Goetheanum

A positive relationship to the world: Michael, Sculpture by Raoul Ratnowsky

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2 | Anthroposophy Worldwide No. 5/09

■ School for Spiritual Science ■ Anthroposophical Society

Youth Section: connect— Conference for 12th Graders

A Catalyst for SeekersAbout 500 12th-grade students attended the “connect” youth conference held on April 20–23 at the Goetheanum. They came to find out about themselves, their rela-tionship to others, and their relationship to the world. The conference addressed the need for spiritual orientation among young people.

Anthroposophy Worldwide appears ten times a year. It is distributed by the national Anthroposophical Societies and appears as a supplement to the weekly publication Das Goetheanum. • Publisher: General Anthroposophical Society, represented by Paul Mackay • Editors: Douglas Miller (responsible for this English edition), Sebastian Jüngel (con-tent and production), Axel Mannigel, Ursula Remund Fink, Michaela Spaar and Hans-Christian Zehnter • Correspondents: News Network Anthroposophy (NNA). We expressly seek active support and collaboration. To receive Anthroposophy Worldwide, apply to the Anthroposophical Society in your country. Alternatively, subscriptions are available for CHF 30.– (EUR/US$ 20.–) per year from the address below. An e-mail version is available to members of the Anthroposophical Society only at: www.goetheanum.org/630.html?L=1. Please send address changes to the address on the envelope! To contact the editors: Wochen-schrift Das Goetheanum, Postfach, CH–4143 Dornach 1, Switzerland; fax +41 (0)61 706 44 65; [email protected]

Michaela Spaar: Why this unusual joint effort by the Goetheanum Executive Council and the Camphill movement?Cornelius Pietzner: Shortly after I joined the Executive Council we began hold-ing yearly meetings with one of the in-ternational leadership groups for the Camphill movement; we discussed inner developments and goals for the Anthro-posophical Society and the Camphill movement. After seven years it became apparent that a new cooperative step was required. This step was the joint or-ganization of a conference. It will not be a professional Camphill conference, but one meant to address those interested in a future form of community building.Spaar: What will be the special features of the conference?

Bringing an Experience of Community

Pietzner: Efforts have been made for 70 years to build community in the sense of Rudolf Steiner’s fundamental social law. There will be various forms of encounter against this backdrop: small conversa-tion groups with moderators; readings of Karl König’s Michaelmas play with (lay) actors taking roles along with the participants; and the Camphill bible eve-ning, a conversation in a festive context. We don’t just want to talk about commu-nity; we also enter into the experience, into social activity and formation; we want to offer a way to be together.The conference will focus less on Karl König as an individual and more on his spiritual creativity and his work for social renewal, work that has always included weaker members of society.Spaar: What distinguishes the qualities of community building in the Camphill movement—and at the Goetheanum?Pietzner: The Camphill movement seeks to unite practical, truly social forms with spiritual-social training. A part of this is development and activity with and for one another.The Goetheanum or the Anthroposophi-cal Society seeks to find an “open-heart-edness” (as Rudolf Steiner called it) that is complementary in its presuppositions and goals. Community does not have to be society, and vice versa.One point of contact is a soul-spiritual awakening through another; a second is attention to the relationship between freedom and community.

I magine 143 morning workshops, 44 afternoon conversation groups, 8

talks on the big stage, 7 classes present-ing on the big stage, more than 10 coun-tries performing in night café, 450 free/alcohol-free cocktails, 500 liters of milk, 350 kilos of potatoes, 300 kilos of car-rots, 450 people peeling potatoes, 180 sponsored tram tickets, 1,620 tram rides, 1 complaint. That was “connect.” Was it just a nice festival for young people? Or is there something more behind the out-wardly peaceful chaos?

A number of practical steps were de-veloped by the three organizers to main-tain a lively, interesting event. The daily events began with morning singing and a 15-minute inspirational talk, and ended with a thought-provoking half-hour talk in the evenings. It was important to en-gage all the participants as co-creators of the conference, especially through the presentation of 12th-grade projects, whether as workshops, performances or presentations. Those who felt the need of activity could go to the Craftvillage to participate in forging iron, stone- and woodwork, etc., complemented by an ar-ray of sport activities.

Forging Armor

Tasks were handed out to the teachers and parents who came along—serving at meal times, door duty at performances, and toilet cleaning—to bring them into closer contact with the event.

I sometimes find that Waldorf school representatives have a distant relation-

ship to anthroposophy. When I compare that to the obvious interest shown by the 12th-graders at “connect,” I can under-stand why they must often seek anthro-posophy for a long time before they en-counter it. Thus it was all the more heart-ening to see that many of the teachers at “connect” had such a deep interest in the place and in their students. Who else can meet this seeking? Not with dogma, not with facts, but with the tools to forge the necessary armor to meet the mod-ern world. “connect” is a kind of catalyst for many to see the world with new eyes.

Conscious Inner Preparation

Before the conference started, I took some students from South Africa and Argentina on a tour of the Goetheanum. As we entered the Great Hall, a hush fell on the group. After some minutes, one of the young men whispered to his teacher, “We can’t bounce a soccer ball in here…” as they would have to do during their performance.

A little while later, one of the young Argentinean women came to me over-come with her experience of the The Rep-resentative of Humanity, and expressed her joy at the beauty. She said she had waited to see it and could not have imag-ined its size from the small photo they had of it in their school.

Many had experiences like this during the conference. They speak of a growing interest in and inner relationship to the principles of a conscious inner prepara-tion. | Guy Collins, Goetheanum

Anthroposophy Worldwide No. 5/09 | 3

■ Anthroposophical Society

Michaelmas Conference: Community Building in the Light of Michael

A Consciously Applied Social ArtThe Michaelmas conference (September 24–27) represents the first time an event at the Goetheanum has been organized jointly by the Goetheanum and the Camphill movement. Cornelius Pietzner speaks about the special quality of this conference; he came from the Camphill movement to his position as the Society’s treasurer.

Conference: Community Building in the Light of Michael, September 24–27, Goetheanum.Exhibition: “Images of the Inner Year” with 52 originals by Karl König for the Calendar of the Soul (September 11–Oktober 11).Contact: Goetheanum, Empfang, Postfach,CH–4143 Dornach 1, Tel. +41/(0)61 706 44 44, Fax +41/(0)61 706 44 [email protected].

Spaar: What is meant by “Community Building in the Light of Michael?”Pietzner: Rudolf Steiner’s leading thought of November 16, 1924, indicates the ne-cessity of making the world’s themes and needs our own; i.e., what lives in the world also lives in my soul. In striving, I unite myself with what is growing and needed in the world. Michael says “Yes!” to the world, not “No.” That is one aspect.

Respect for the Individual

The other is that community needs a certain discipline and common orienta-tion to guarantee and support individual freedom; harmony between I and the world, a commonality and community in which the needs of the other are per-ceived and the will of the other can be expressed in a communal context, but without forgetting the individual and his development—that is the dimension I mean.Putting oneself into service for the life and work of others who may seem to be strangers requires a consciously applied social art—community building.

Spaar: Why the joint reading of Karl König’s Michaelmas play during the con-ference? What does this work stand for?Pietzner: Karl König wrote it in 1942 as a contribution to our understanding of the course of the year. It is no simple work and not well known, even in the Camphill movement. The festive character of the work is emphasized in the rhyming verse and setting (the place before the temple as in the ancient Mystery plays). Confer-ence participants will work together to create something artistic that also bears the stamp of the season.

Karl König, Spiritually Creative Pioneer

Spaar: Your own biography is closely connected with the Camphill move-ment Your father (with Karl König) was a co-founder of early Camphill institu-tions, and you were active as founder of a Camphill community and president of the Camphill Association in the United States. You knew Karl König. What role did he play for you? Do his impulses con-tinue today? And what are the experi-ences that bring you to this stream?

Pietzner: I was born in Camphill Glen-craig in Northern Ireland and grew up in Camphill Beaver Run in Pennsylvania (USA). I was one of his many godchildren, although I was quite young when he died in 1966. He was a spiritually creative pioneer who had made anthroposophy deeply inward. He bore the world situa-tion with all its troubles, suffered under it, also suffered in himself, but was cou-rageous in seeking a counter-pole, un-compromising and determined in plant-ing a seed for social renewal.His relationship to the Anthroposophi-cal Society was marked by deep clashes: with Ita Wegman, he was excluded from the Anthroposophical Society in 1935. He felt the Society had failed in the first de-cades after Rudolf Steiner’ death. In the 1960’s, Karl König took steps to approach the Anthroposophical Society. High spiri-tual and social standards, expectations, and convictions based on a deep and in-tensive relationship with anthroposophy led to great disappointment and despair for Karl König. The development of the Camphill movement is a part of the An-throposophical Society’s destiny.

“Freed” from the Camphill Movement

Thanks to initiatives taken by Karl König and several of his friends in the Anthro-posophical Society and Camphill, the Anthroposophical Society and Camphill have grown closer over the past 40 to 50 years. In my opinion, Karl König was “freed” from his total identification with the Camphill movement over that time, and now he can be seen on his own as a significant figure for anthroposophy (page 4f.)To a remarkable extent, friends from the Camphill movement have played a lead-ing role in the anthroposophical move-ment, Society, and School, and have sup-ported various anthroposophical initia-tives. Thus we are glad that the Goethea-num can organize this conference with the Camphill movement. ■

Community building underway: Camphill web page (Screenshot)


and socially suc-cessful anthrop-osophists of the 20th century.Spaar: Along with this involve-ment with vari-ous fields and his public work, meditative, in-ner work holds a central position in König’s life. How would you describe this?Steel: An inner path of school-ing was always important to him. He sought out his own way as he did inner meditative research. In the process he often encountered re-sistance and lack of understanding. He always tried to stimulate spiritual sci-entific work within the Camphill move-ment, as well. That is why it is important that

we publish his commentary on The Calendar of the Soul, and exhibit his 52 images for the Calendar of the Soul during the Goetheanum’s Michaelmas conference on “Community Building in the Light of Michael” (p. 2f). We consciously began publication of the collected works with this book be-cause it is a good ex-ample of how König tried to use the Cal-

endar of the Soul to assist his co-workers along the meditative path.

Social Openness a Part of the Plan

Spaar: What are the goals of the edition? And how do you plan to proceed?Selg: We want to place the whole into a living structure. The edition, divided into twelve thematic categories, should remain true to the text and his biogra-phy; we plan to look at everything be-longing to a theme—from lecture notes and notebooks to published texts. The edition is in process with limited per-sonal capacities, since the international Camphill community is not a scientific “archive movement”—it has therapeutic

■ Anthroposophy in the World

Karl König Archive: English-German Karl König Edition

Intended for the PublicThe Friends of the Karl König Archive was founded on May 8. Its goal is to support the publication of Karl König’s legacy. Responsible for the dual-language edition are cura-tive educator Richard Steel of the Karl König Archive (Great Britain/Germany) and Dr. Peter Selg, director of the Ita Wegman Institute for Basic Anthroposophical Research (Switzerland). Here they describe the ambitious edition.

Michaela Spaar: For a long time the Karl König archive worked quietly, publishing only occasional works by König. It did not emerge into public awareness until pub-lication of the collected works began in 2008. What led to this decision?Richard Steel: A generational change began in 1999, and now there is an in-ner need to take a new look at the life and work of Karl König, to find the roots of the Camphill movement—including what position Camphill holds within an-throposophy, and what its future pros-pects are. These question are being ad-dressed by Peter Self in particular.

Frank and Honest Diaries

Peter Selg: I wrote a book about the early days of anthroposophical medicine in 2000, and I spoke about Dr. König. A couple of years later I visited Camphill in Great Britain to give lectures; I made some suggestions about an editorial plan to prepare König’s works in a sys-tematic way and publish them. I ap-proached the subject as an advisor, and anthroposophist, and friend—and some of my suggestions were accepted.Steel: This inquiry was important. Earlier it was not clear how we should approach König’s legacy.Selg: Here it must be noted that Hans Müller-Wiedemann’s wonderful biogra-phy was a milestone in research on König and his life. He brought out König’s spiri-tual character in a comprehensive and high-level manner. This was the founda-tion we built on beginning in 1999, seven years after the book appeared and after Müller-Wiedemann’s death.Spaar: What are the characteristic ele-ments of the Karl König archive?Steel: The diversity of themes and the thoroughness with which Karl König documented things. The legacy is exten-sive—correspondence, diary and note-book entries, notes from lectures, manu-scripts, essays, and books. Here you can see how König worked with a theme for

years, even decades, until it ripened into a book. It is striking to see how his think-ing follows what is alive and changing. He not only published short works on interesting themes; he always fit it into a whole. Our job is to assemble these various subjects in the archive—from medicine, anthropology, curative educa-tion, and social therapy to psychology, pedagogy, agriculture, natural science, and social questions—and beyond, to questions of schooling.Selg: König did not arrive at these sub-jects by accident. They were not just special interests of his; they were con-nected with the lives of the children en-trusted to him. His works—including in biology—serve his main concep-tual and therapeutic tasks which were humanistic and cu-rative in nature.Spaar: His notebooks and diaries seem in-tended for the public, as do his lecture notes.Selg: Dr. König knew exactly what he was doing—even in his dia-ries. He dealt frankly and honestly with himself, and he documented his inner quests and struggles—the struggle for community, as well. This documentation was meant not just for him, but also for those who came later.

Constant Inward Pursuit of Research

Karl König never met Rudolf Steiner, but in his spiritual encounter with Rudolf Steiner’s work he became so productive that the quantity and thematics of his research and legacy are unique. König was also active medically and therapeu-tically, a co-worker of Ita Wegman’s who built up curative communities on several continents. Basically he was a universal-ist. König was one of the most public

Cooperative engagement for Karl König: Curative educator Richard Steel (left) and professor of medicine Peter Selg (right)


K arl König was born in Vienna on September 25, 1902, and met an-

throposophy while in medical school (degree in 1927). Although he took part in an anthroposoph-ical study circle for medical students, he kept his distance from the anthropo-sophical movement for a time.

In fall, 1927, came the fateful meeting with Ita Wegman. She invited him to Arlesheim, and in November, 1927, he began work as a doctor at the clinic there. At the end of 1936 he estab-lished a practice in Vienna.

When the Nazis marched in, the 36-year-old physician with Jewish heri-tage fled to Great Britain and founded a community for children with special needs in Aberdeen, Scotland. In 1940 he moved to Camphill, where he built up the Camphill community during the 1940’s and 50’s. In the 1960’s and 70’s, Camphill communities were estab-lished in the United States and South Africa. Karl König died on March 27, 1966 in Brachenreuthe on Lake Con-stance (Germany).

The Karl König edition is published in German by Verlag Freies Geistesle-ben and in English by Floris Books, Edinburgh. The first volume of the edi-tion (on Karl König’s biography) was reviewed in Das Goetheanum (No. 22–23/2009).

Contact: Karl König Archive, Camphill House, Milltimber, GB–Aberdeen AB 13 0AN, www.karl-koenig-archive.net; Berlin Office: Rich-ard Steel, [email protected]; Ita Wegman Institute for Basic Anthropos-ophical Research, www.wegmaninstitut.ch, [email protected].

Karl-König-Freundeskreis (under the aegis of Konrad Schily):Regine Bruhn, Elvirasteig 30, DE–14129 Berlin, [email protected].

Financial & Gifts: Tony Foskett,Camphill Leb-ensgemeinschaft, Königsmühle, DE–67434 Neustadt/Pfalz, spenden@karl-koenig-ar-chive. net.


tasks. Many volumes are being prepared in Camphill, some by the Ita Wegman Institute for Basic Anthroposophical Re-search, and others by external co-work-ers. The edition is planned to be socially open, and not limited to the members of its editorial board.Steel: No, not at all! I have al-ready invited some people competent in specific areas to participate in the edition.Selg: In choosing co-workers we look at their area of com-petence and their involve-ment—in the sense of Karl König and anthroposo-phy. This is not to be an edition for libraries; it should serve concrete work in various fields, enhance the process of reflection, and raise the qualitative and anthroposophical level.Steel: The process of creating each book is also important. For instance, we have been working for over six months on the theme of nutrition. The process is carried out in the larger world, across borders, before a book is published.

Building Substance and Identity

Spaar: In a way, the editorial process for the collected works will mirror Karl König’s own way of working…Selg: …and it will contribute to building substance in Camphill. As an outsider, I believe this is a great opportunity for the Camphill movement because work on content will be stimulated within the

community. In accompanying the proj-ect, it is important to me that Karl König is not just a unique individual in the 20th century, but also a pupil and co-worker with Rudolf Steiner. He was not the spiri-tual scientist Rudolf Steiner was, but he was a very productive co-worker. It will be our editorial task to work out his re-lationship to anthroposophy, to Rudolf Steiner, and discover the elements origi-nal with König and those that came from Rudolf Steiner. And I believe it will help to clarify König’s place and that of Camphill within the Anthroposophical Society and movement.Steel: Karl König was greatly interested in turning Rudolf Steiner’s impulses into deeds. For instance, the agriculture ini-tiated by Rudolf Steiner and now widely recognized. König introduced what is called “social farming” into the Camphill village communities. It is interesting that he wrote a plan for that in 1938, shortly before he fled Vienna; he was making a request to the Irish government for the founding of a curative community there.

Spaar: What are the challenges confronting the edi-tion?

Selg: Up to now there has never been such

an ambitious English-German edition of

works by a student of Rudolf Steiner’s. This

emphasizes the cosmo-politan, western character

in König.The interesting question

is how this edition will be received—within the Cam-

phill movement and outside it. When we say there is an

original, anthroposophical curative edu-cation, we must address its inner iden-tity and the ideals it is founded on. At the moment I feel there is a serious crisis everywhere—in Camphill, too—a crisis in the involvement with anthroposophy. If we are honest, this involvement is still quite limited. Anything else is illusion and self-deception. In this situation, the edition represents an opportunity—not more and not less.Steel: The edition is meant to place Karl König’s work (which is not limited to Camphill) into the whole context of an-throposophy and the public. ■

Karl König— Founder of the Camphill Movement

Cooperative engagement for Karl König: Curative educator Richard Steel (left) and professor of medicine Peter Selg (right)

Karl König, 1962

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Philippines: Asia-Pacific Conference and Asian Waldorf Teachers Conference

A Conference—A Festival!Many Asian countries are moving into the future with enormous energy, and anthro-posophical initiatives there are providing their impetus to this movement. This was clear at the third Asian Waldorf teachers conference (May 2–8) and the parallel Asia-Pacific conference (May 2–4) in Quezon City (Philippines).

E ach of these conferences was open to the participants of the other

conference (324 in all) . For instance, an introduction to the tasks of the Anthro-posophical and the School for Spiritual Science was offered at 7 o’clock in the morning. Despite the early hour, the course had increased attendance each day. In some of the countries where a connection to anthroposophy was made through the practical and tangible pres-ence of Waldorf education, there is now a growing wish for an orientation to the inner context for these schools and kin-dergarten initiatives.

The joint schedule of events contin-ued with a vibrant morning song fol-lowed by moments of concentration as the Foundation Stone Meditation (or—from the fourth day on—the morning verse for the upper grades) was read in the various languages. Then came eu-rythmy work on the Foundation Stone Meditation.

East and West as Complements

Again and again, the eurythmy work reflected the motif of the conferences themselves in a clear and variably nu-anced way: East and West find an essen-tial complement in one another. Every “western” observer of developments in Asia is struck by the untiring enthu-siasm with which the people there are reshaping their future—it is amazing and instructive, but also a challenge to the “eastern” people who are learning how they can lend their ideas a lasting form. The eurythmy practices offered a wonderful opportunity to experience the harmony of both qualities. | Astrid Schröter, Chengdu (China)

T he lectures by Christof Wiechert and the cultural offerings by the dif-

ferent countries were presented jointly. Wiechert described the first six school years as developed by Rudolf Steiner. The teachers’ meetings, relationship to the community, the exchange with govern-

ments, the organization of the school, and the dynamic between students and teachers gave an archetypal picture of the Waldorf school, one that is still valid.

According to Wiechert, the problems that emerged in the first Waldorf school in Stuttgart are still being encountered today! As he went through the history of this first Waldorf school, he provided ex-amples from current research of how the wisdom of Rudolf Steiner’s indications has been confirmed. For instance, resil-ience studies have shown how impor-tant it is for children to have a compan-ion, and also the importance of imitation as a way of learning and providing “au-thoritative” education. All this research supports the original Waldorf impulse. It was also charming and often a little hu-morous to hear about the many Waldorf misunderstandings; for example, cut-ting the corners off kindergarten paper. | Van James, Honolulu (USA)

A festive atmosphere lasted into the evenings as the reports from differ-

ent countries were followed by a color-ful trip through the cultures with dance and theater; the Thai teachers trumped everyone with a cooking class set to the song of their beloved princess! | Astrid Schröter, Chengdu (China)

Cultural exchange: Chinese teachers performing in a shadow theater

Eurythmy for the Foundation Stone Meditation: Sue Simpson, New Zealand General Secretary, leads the group (above, left)

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O therwise, participants met in work and conversation groups around

each conference theme; these were held from an anthroposophical or a Waldorf point of view. Discussions and conversa-tions about new ecology, new economy, and a new social order brought both breadth and depth to the Asian-Pacific anthroposophical conference; meet-ings were also held in the context of the School for Spiritual Science.

Conference Results Disseminated

The teachers conference included many practical and artistic work groups covering the different curricula and grade levels. Meanwhile, the translators were busy: China and Taiwan were the best represented countries with 45 Chi-nese and 71 Taiwanese.

The reports from the schools and the cultural insights brought the Filipinos and people from other Asian countries “to life” vividly and joyfully. The breaks also allowed us to experience the hospi-tality and spirituality in this region of the worldwide Waldorf movement.

Raphael Lazo from the anthropos-ophical group in the Philippines said: “Filipinos love celebration.” This was the feeling there—a humanly warm, friendly, easy and yet intense and rich festival. It was perhaps an effect of the geographic medicine and the being of the folk soul.


■ Anthroposophy in the World ■ Anthroposophy in the World

Eurythmy for the Foundation Stone Meditation: Sue Simpson, New Zealand General Secretary, leads the group (above, left) Humanizing medicine: Presentation in the Hos-pital Antroposófico de Matias Barbosa

Brazil: Anthroposophical Social Forum

Anthroposophical Medicine for AllOn April 16–18 the first anthroposophi-cal social forum was held in the city of Matias Barbosa. The meeting place was the focus—the Hospital Antroposófico de Matias Barbosa (currently under con-struction). Special themes were the role of anthroposophy and anthroposophical medicine today.

T he opening of the hospital did not take place as originally planned be-

cause the hospital building had not yet been finished. But 131 people from vari-ous places in Brazil were able to meet in the hall of the first section of the build-ing. Among them were the previous and present mayors of Matias Barbosa, the city’s health director, city council mem-bers, members of the Agrarian Society of the Monte Alegre quarter (AAMA)—Monte Alegre is the quarter where the anthroposophical hospital is located—and many local residents. All of them participated actively in the forum’s events.

Clarity about the Basics

Among other things, the lectures dealt with the basic elements of anthro-posophy. Antonio Marques showed how a threefold society could be developed from the imagination of the threefold human being. And Bernardo Kaliks took a look at the historical evolution of the human being “up to the most advanced technology and a restoration through anthroposophy.”

There were also discussions of the ba-sis for anthroposophical medicine and its practice. Here Michael Yaari spoke about “Anthroposophical Medicine in the Monte Azul favela in São Paulo.” And in their lecture on family medicine, Néli-da Fontana and Daniel Ferreira explained how medical work with people living at the edge of São Paulo was developing. On a more fundamental level, Gudrun Burkhard explained the significance of biography work in regard to the incar-nation and excarnation processes in the human being.

Márcio Pedro described the situation of the anthroposophical hospital by in-

dicating how the government’s health care system is reflected there. Anto-nio Marques and Mauro Condé gave a concrete introduction to the maternity ward, the second module of the hospital. The community expressed an interest in an obstetrics center. And Célia Lulo gave an introduction to the therapeutic pos-sibilities for anthroposophical dentistry.

Help Needed from Abroad

There was an even more concrete fo-cus on the final day of the forum. Messias Leite spoke about the traditional house-hold culture of medicinal plants in the city. Then we heard about “Alternative Medical Approaches” (Regina Almeida) and “Anthroposophical Remedies in the JR-Pharmacy in Matias Barbosa” (João Reis). João Reis has agreed to let his pharmacy be used for the preparation of anthroposophical medicines so that prescriptions from the anthroposophical hospital can be filled. Two pharmacies are planned for the second phase of the project—one for phytotherapy and one for anthroposophy.

Afterward the participants visited the AAMA’s medicinal herb garden where six different types of herbs are cultivated for use in the anthroposophical hospital. Pa-tients use them as tea.

There was also a discussion of how gifts are handled. If the hospital con-

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A typhoon hit as the teachers con-ference ended—the participants feared their flights would be canceled. And on the last day, Florian Oswald from Swit-zerland stepped in for Wiechert who had come down with a fever. But then the sun broke through the clouds, the fe-ver disappeared, and there was a helpful summing-up of the week’s work. These results will surely be disseminated far and wide throughout Asia during the coming months and years—until the next Asian Waldorf teachers conference in 2011 in India.

Life in the Age of Michael

The conferences were prepared by delegates of the Asian-Pacific initiative group who kept each other up to date during the preparation. Representing the Goetheanum Executive council were Cornelius Pietzner (who led the work group on the “Four Characteristics and Directions of the Anthroposophical Soci-ety”) and Paul Mackay (a discussion on the issue of what it means to live in the age of Michael). Both themes brought a rich exchange of thoughts.

The Philippine organizers had even managed to keep expenses below bud-get, and were able to return money to each participant (some donated it to support the next conference). | Van James, Honolulu (USA)



Japan: Biodynamics

Gaining a FootholdFrom March 22–30, the leader of the Goetheanum’s Agricultural Section, Niko-lai Fuchs, was in Japan to give a course at the anthroposophical seminar there. He also used this opportunity to make contact with the biodynamic initiatives in Japan.

Cuba: Curative Eurythmy

Active Therapy WorkAnthroposophical work is being done in Cuba, too. For instance, curative euryth-my is finding an astonishing degree of support among the doctors, as curative eurythmist Monica Campion discovered when she visited her colleague in eu-rythmy, Miriam Caro.

struction is to continue, help is needed from international foundations. Only when such help is received will the health department of Brazil’s Minas Gerais state (where the hospital is lo-cated) provide additional aid.

Involving As Many As Possible

This forum was made possible as a forum because people came to it! And it enabled local residents, politicians and doctors, dentists, therapists, and educa-tors to discuss ways to bring anthropos-ophical medicine to all who seek it. There were also suggestions for humanizing the practice of medicine and making it a reality in Matias Barbosa’s anthropos-ophical hospital. By involving all the par-ticipants in the project we hope that we will actually be able to reach this goal. | Based on a report by Antonio Marques, Juiz de Fora (Brazil)

From our correspondence I had an idea of the tasks that awaited me. The hos-

pitals I visited were mostly built before the 1959 revolution; they have survived many storms, but they are in bad condition with the shortage of building materials caused by the long-standing economic blockade. In recent years, however, modern outpa-tient clinics have been built and equipped thanks to international donations.

Openness about Personal Suffering

I was struck by the fact that the peo-ple in Cuba have no reservations about sharing their personal suffering and ill-ness with a group. The patients talk to

Once the poster child of the economic world, Japan suffered a financial

crash a decade ago. In the public’s eyes it has fallen under the shadow cast by its big up-and-coming neighbor, China. The full force of the current financial crisis is also being felt in this nation that depends on exports. However, this situation has obscured the fact that has been quite suc-cessful in getting back on its feet.

An Interest in Biodynamics

The meetings and lectures—including for parents at a Waldorf kindergarten initiative in Fukuoka—drew quite a few interested people, and were well attend-ed. Participants were happy to be there and took the opportunity to ask a lot of questions and make plans for the future.

The horn manure preparation was first made available in 1984, which marks the start of biodynamics in Japan. However,

trees, lush banana plants, and sugar cane plantations.

Biodynamically Farmed Land

Two hectares on this farm are biody-namic, a part of the Behique project for which Miriam Caro is co-responsible. There is a plan to grow medicinal herbs. There are 60 cows on the farm which will provide material for a biogas plant. But building materials are needed first for rebuilding houses destroyed by the hurricane. The plant is intended to sup-ply compost for the plantings and gas for the research laboratory run by the Behique project. | Monica Campion, Mu-nich (Germany)

one another, and staff, visitors, and care-takers are included in conversations led by the physicians. The patients receive regular individual care and treatment, and the costs are paid by the socialistic state.

Miriam Caro have been working for five years as a eurythmist in a hospital where alcoholics are treated with eu-rythmy. The doctor in charge of the pro-gram is impressed with the positive ef-fect of eurythmy.

There is also a weekly study (“Spiritu-al-Scientific Medicine”) in which doctors, a pharmacist, therapists, and other inter-ested individuals participate.

Quick Adjustment

I was actually supposed to work for a month as a curative eurythmist in four different hospitals, but the hurricanes changed everything! During my stay in Cuba two powerful hurricanes rolled across the island. They did enormous damage in the eastern and western parts of the country: 400,000 houses collapsed and huge floods destroyed all the crops. You couldn’t go out into the street while the storms raged. I was quite confined and had no choice but to experience how the Cubans live.

They are an active, strong-willed people although they are constantly be-ing held back by natural catastrophes. A non-islander might think “It’s all over.” A Cuban simply starts to work and—mir-acle of miracles—things begin to hap-pen! Their good will, their empathy, and their solidarity are leitmotifs in Cuban life. The Cubans’ quick ability to adjust spontaneously to unexpected situations is astonishing.

I was able to do part of the planned work despite these obstacles. The doc-tor, Alfredo Abuin, brought together a large group of diabetics with whom I was able to do eurythmy. Miriam Caro gave me her Parkinson’s and Alzheimer’s patients as well as a patient with breast cancer. The second hurricane interrupt-ed my work just as I was about to start working with young asthma sufferers in a pediatric clinic.

A trip to a farm allowed me to experi-ence the lush and luxuriant qualities of the landscape: fragrant red-brown earth covered with verdant green, and tall palm trees—avocado, mango, and guava

Antonio Marques is the coordinator of the forum.

Info/Contact: www.vivendasantanna.com.br; www.aaer.org.br.

Visitors wishing to help (especially doctors, curative eurythmists, farmers) or on holiday: Please note that there is a complex bureau-cracy in regard to professional work. Miriam Caro and her physician associates can help: [email protected]



Taiwan: Biodynamics

On Wings of the WindNikolai Fuchs, leader of the Agricultural Section at the Goetheanum, visited bio-dynamic initiatives in Taiwan on March 30–April 2. He gained an insight into the gradual growth of the biodynamic movement there and the problems it was encountering.

T aiwan was a forerunner of modern Chinese development: During the

second half of the 20th century the coun-try transformed itself with enormous speed from an agricultural society into an industrial one. It started with cheap products and textiles, but today Taiwan is also a leader in modern technology.

At the same time, Taiwan seems more “Asiatic” than Japan. Life is more color-ful, crowded, aromatic, and livelier. Hu-man contact is less formal, more direct. However, Japan’s formative forces are still in evidence (Japan had colonized Taiwan for a time), although a vivid di-versity is now replacing them. The tea plants in Japan almost seem as if they had been clipped with fingernail scissors, but in Taiwan they are more unkempt and arranged more haphazardly. Taiwan is well tended nonetheless: The roads and everything else are orderly, and the nature preserves and national parks are especially well cared for.

Interest from the Neighbors

A few initiatives are already operat-ing biodynamically, like those in Yilan province (a little northeast of Taipei). I visited Yu-Kung Chang’s Islands Farm there. As the ninth of ten children, he took over this “farm” from his parents. Yu-Kung Chang loves variety, but (like his neighbors) he mainly raises rice on his 1.7-hectare property.

One hundred twenty families, most from around the well-developed Ci-Xing Waldorf school, have rice shares in the style of community-supported agricul-ture (CSA), and this guarantees the con-tinued existence of Island Farms. There is a small biodynamic study group and an anthroposophical association with a biodynamic group. The idea in regard to animal husbandry is to connect with the historical use of water buffaloes.

sulphur-spewing volcano near the city of Aso. The farm mainly raises vegeta-bles on four hectares including burdock root—a favorite in Japan, as is the colts-foot blossom. There are also some bio-dynamic initiatives on the north island of Hokkaido. At this point there are basi-cally two importers of Demeter products from Europe on the main island of Hon-shu. Additionally, some individuals are interested in establishing biodynamic vineyards.

One point will require a mutual ad-justment: animal husbandry on the De-meter farms. For one thing, the agricul-tural area in Japan is 14% of the country, and thus the farms are very small (1.7 hectares on average). But even more importantly: Even though Japan is more and more in the process of adopting Western eating habits, milk and meat have not always been included on the Japanese menu.

There is some animal husbandry to-day—especially on the increase in Hok-kaido—but traditionally it has not been widespread in Japan. However, Japan as a nation of the will has gone through many changes throughout its history; it has always been able to find a “Japanese way.” It will be fascinating to see how things will go in this regard.

Maintaining Trust

Once in Japan, you are immediately taken up in intense activity, but also in good organization and careful planning for events. Contrary to expectations, everything happens in an atmosphere of calm; even the densest crowds seem pose no threat because they are not at all chaotic.

A mutual display of friendliness—per-haps not as effusive as elsewhere, but “purer”–carries you through the day from encounter to encounter; it sur-rounds you as a fine human quality. The Japanese even allow you to take part in religious events; you feel free to partici-pate without having the impression that you might disturb. The responsibility for grasping that is your own. This is won-derful when done properly. For instance, when the conductor asks for your ticket you are approached with trust rather than mistrust. You always feel safe. This makes it a joy to travel. | Nikolai Fuchs, Goetheanum

not until January, 2009 did individuals in-terested in biodynamics meet in order to found the Biodynamic Association Japan (BAAJ). Biodynamic agriculture arouses great interest, and there are many rea-sons why it can find fruitful ground in Japan: agriculture itself is a part of Ja-pan’s identity (Japan supplies its own rice; 75% of the arable land is devoted to rice); there is an increased awareness of quality, a love of detail, and an open-ness to the spiritual. There is good reason to hope that biodynamics will continue gaining a foothold and expanding.

Not Many Animals on Demeter Farms

One of the biodynamically farmed businesses is Pokkowapa which belongs to the Donji family. It is located on the south island of Kyushu at the foot of a

Love of detail: Tree cultivation in Japan

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I f we ask what is special about a con-ference at 60° north latitude and its

connection with the similarly situated Scandinavian countries, we might say: It is supported by the presence of the An-throposophical Society, anthroposophi-cal initiatives and one hundred years of anthroposophical activity. Virtually all of Finland lies north of 60°, as does most of Norway and much of Sweden. Iceland has only a few members of the Society and one Waldorf School and biodynamic farm, but all are active north of 60°; so too in Alaska, with the Waldorf School in Anchorage and the four members of the School of Spiritual Science in Fairbanks who meet weekly to work with the class lessons.

Spiritual Exchange among Peoples

In Canada there is an anthroposophi-cal initiative at 60° north latitude: the Waldorf preschool in Whitehorse. It is cared for by Chalia Tuzlak who has lived there for twenty years. After having to travel thousands of miles over that time to go to pedagogical conferences elsewhere, Chalia is amazed and excited about the conference to be held on her doorstep this coming summer: “Some people call me a keeper of the flame in this part of the world. But with no one to discuss thoughts on an anthroposophi-cal level I haven’t had many opportuni-ties to grow on that path. So for me this conference is an opportunity to gain a new understanding of what supports my everyday life, as well as a new perspec-tive of the North.”

Two particular themes gleam through the thoughts of participants. One is a wish to meet and interact with First Na-tions peoples for whom the north is their homeland. For Jonitha and Paul Hasse of Hillsdale, New York, a meeting with First

While other organic farmers are mov-ing to the surrounding slopes in search of untouched nature, Yu-Kung Chang wants to stay on the plain near the city. This is rather complicated since it is not easy to keep the water for irrigating the rice fields separate from the surround-ing conventional agriculture, and pest control (snails, for instance) is not easily maintained by organic ecological means. But this small initiative gives reason to hope because of the interest shown by its neighbors who participate in activi-ties on the farm or attend at lectures at the Waldorf school.

The Challenge of Climate Change

As for many who work with nature, climate change is a directly experienced reality for the farmers and those respon-sible for the national parks in Taiwan. Out of the normal four winter months, only one has been dependable, and weather extremes are increasing to a measurable degree.

Many new and puzzling tree diseases have been appearing in the context of this climate change. The subject of these diseases came up when I gave my lecture in Yangmingshan National Park near Tai-pei (with television cameras present): Shouldn’t old, conservative ecologi-cal practices adopt more progressive strategies that are proactive in leading to change, ones that can look to future situations? Shouldn’t we be planting to-day’s trees to deal with tomorrow’s con-ditions? This is how progressive and new the thinking can be in this east-Asiatic region.

There are still many possibilities to ex-plore; the future remains open-ended in the lands of the rising sun. A thought be-fore returning to the Western world and all its concerns: it would be nice to stay here longer and spread our wings wide to ride the wind that prevails in the East. If only the two could find a way to come closer to one another! | Nikolai Fuchs, Goetheanum

With Care for the Future

I n both countries, Japan and Taiwan, I felt it was quite helpful to approach biody-namic agriculture on the basis of the Anthroposophical Society. After all, a com-

mon human intent is the starting point for developing specific areas. In the case of biodynamic agriculture this is neither the mere production of goods for daily needs nor a simple production process that can then be used in yet another country. It is a care for the future of man and earth that transcends nationality and brings imme-diate understanding among those involved in the biodynamic movement, uniting their activities in a shared spirit. And it is always people like General Secretary Yuji Agematsu and Miki Shimosaka in Japan, and Society Asian Representative Hans van Florenstein Mulder and Nick Yu in China who have prepared the journey so that the human element can flow quickly and freely. | Nikolai Fuchs, Goetheanum

Canada: “Encircling Light” Conference

Light and SilenceThe “Encircling Light—Expectant Si-lence” conference in Whitehorse (August 1–8) is meant to bring a sense of close-ness to the essence of the North. Philip Thatcher, participant and General Secre-tary of the Anthroposophical Society in Canada, summarizes his own observa-tions of the North

Farm near the city: Hans van Florenstein-Mulder with the group around Yu-Kung Chang Mystery of the North: Pond Inlet, Baffin Island, Nunavut, Canada

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formation in the old style. This fact may stimulate a fruitful discussion of speech formation. What is stage speech? How do declamation, recitation, and dramatic action dif-fer? The attitude of the protagonists, one of in-tense involvement, makes potential reservations seem insignificant.

The first drama has a scene that continues in the second drama and can serve as a litmus test for the entire production. It is the moment when various passageways through the scenery become a portal. At this moment, the text, acting, light, and set be-come one. This mystery art points to it subject: the process of initiation for the contemporary hu-man being.

Continue on the Path

What more can be expected from a new pro-duction of Rudolf Steiner’s Mystery dramas? Only this: to create a unity out of what has begun, and continue on the path of reducing everything to its most essential quality. This might mean eliminat-ing a few remaining ele-ments of outer naturalism from the world of soul and spirit, thus remain-ing on the path leading from the world to what is within, and then back into the world. | Hartwig Schil-ler, General Secretary of the Anthroposophical Society in Germany

■Forum■ Anthroposophy in the World

A threshold is a door, a portal, a gate, a transition, a passage. The scenery in the new production of the Mystery dramas in Dornach is sparse and carefully considered. Small changes, sometimes just moving things around the stage, make possible a variety of nuance—the threshold can appear in all sorts of ways. We can overlook it, pass it by—or we can meet it frontally, obliquely, unexpectedly, directly, accidently, as foreground or back-ground.

Stimulating Imagination

The sparseness of the stage sets stimulates the viewer’s imagination. The new staging speaks more strongly to an element that can be presumed to exist today as potential in the soul-spiritual forces of the audience: a produc-tive, spiritual capacity to see that is able to read in the physiognomic power of the scenes.

This spiritual activity, sensitive to the situation, is supported by a lighting that evokes a differenti-ated wealth of beautiful colors in the space of the stage and lets the soul breathe.

This motif of growth in the audience and a diminished outer effect is also carried through in other ways. The sets are minimal (as in Shake-speare’s time); they are reduced to indications. Eurythmy appears with

its delicate ability to cre-ate change. The interplay between minimal objects and atmospheric pres-ence (together with active concentration) leads to an emphasis on the essential quality in the two current productions (The Portal of Initiation and The Soul’s Probation). All in all, they make a very positive im-pression on the viewer.

Open to a New Encounter

The Mystery dramas seem restored, Rudolf Steiner’s poetic-karmic work open to a new encounter. Certain pas-sages that had seemed dated now seem quite contemporary—the “We should remain the same good friends” at the end of the prelude to the first drama, for instance. Other passages like the giving of the evening verse at the beginning of the third scene, appear accept-able as an ideal, although they would otherwise be somewhat disconcerting.

This is achieved largely through a unique qual-ity in the actors’ speech (many viewers find this problematic): the absence of a pompous speech

Nations friends stands in the context of a larger question raised by the failure of European cultures “to listen, to learn, to honor and to share the spiritual gifts of different peoples.”

The second theme is that of discov-ering the Christ in a new way: How can the light and silence and expansive land-scape of the north support an expand-ing and deepening understanding of the etheric Christ in our time? In the words of a participant who lives near Edmonton: “I have never been to the North. This is reason enough to go. There is a mystery about this place—undiscovered truths waiting to be understood. From hence the Christ is coming, Christ in the Earth, Christ in us.

The Human Path

Last summer I stood at midnight on a bluff north of the Arctic Circle, overlook-ing the Inuit hamlet of Kugluktuk and the Arctic Ocean at Coronation Gulf. The sun hovered a few degrees above the north-ern horizon—as if it were about to return to the place from which it once left the earth. Yet after a time sunset became sunrise; the sun journeyed back into the sky, as if to remind me that the Christ-sun comes to the north along another path, the path of warm, human activity. | Philip Thatcher, General Secretary for Canada

Sparse: Mystery Drama Scene Mystery of the North: Pond Inlet, Baffin Island, Nunavut, Canada

Mystery Dramas

On the new Goetheanum production of Rudolf Stein-er’s Mystery dramas.

Registration: Roberts Creek, P. O. Box 72, B.C. V0N2W0, Canada. Tel +1/604/740 06 76; Fax:+1/604/885-6170.www.encirclinglight.cawww.schoolofnature.org.

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We also have found that people would prefer to see the Goetheanum on their own. We have begun offering ad-ditional viewing times for the Great Hall and the exhibition spaces—supervised, of course.

Mirroring One Another’s Work

Kallenberg: How did you end up with the job of coordinator?Gerster: In 1998 I helped with work on the ceiling paintings in the Great Hall, and I had an opportunity to notice how important the Goetheanum was to me as a work of art. I no longer felt the need to paint alone in my atelier and create ex-hibitions—that was too abstract for me. And I was invited to begin working at the Goetheanum. Initially, I organized tours and the sale of postcards. My job gradu-ally grew—and finally led to the “job” of tour coordination.Kallenberg: What does the work actually entail.Gerster: I am supposed to organize the tour guides and the people who super-vise the rooms when they are open for viewing. I am interested in quality im-provement for the tours. We train the new guides, and provide continuing edu-cation and training for the experienced guides in an effort to shake up the rou-

The great door at the south entrance to the Goetheanum had closed behind

me. On the right, what had previously been the south reception desk is boarded up, and a short, agile lady approaches me from the left. It is Esther Gerster. She is re-sponsible for the organization of the tours and exhibition spaces at the Goethea-num, and she also gives tours in Italian, English, French, German, Swiss German, and Finnish. In addition, she is a painting instructor in the English and German basic studies programs, and the General Secre-tary of the Anthroposophical Society in Switzerland.

Martina Kallenberg: Is it really necessary to give tours at the Goetheanum?Esther Gerster: Yes. Many visitors are looking for an introduction and some as-sistance with the unusual forms and col-ors found in the architecture; they know that a certain world view underlies these forms and colors, and they need a short introduction to it.

Offered to Meet Demand

Kallenberg: Now there have been chang-es. Why?Gerster: Some time ago it was possible to be given a key at the reception desk and look around even if there were no tours scheduled. Some strange things hap-pened. For instance, one person turned on the fire hose in a sudden panic when a memory of the fire at the first Goethea-num arose in him. We didn’t notice this until water started pouring down the stairs…now arrangements can be made to have an informed staff member go along with you.

The demand has decreased, as well. In the years before 2000, over 10,000 people were taken on tours—in 2008, there were only about 7,000 visitors who took tours. We concluded that there was still an interest in tours. That’s why we continue to offer regular tours two days a week. On other days it is possible to ar-range for tours.

tine. I am especially anxious to shape per-sonality. The tour guide makes a strong impact through his personality. We work on content and we attempt to mirror one another’s work. For example, I was made aware that I should avoid playing with the key; it is a habit that is disturbing for

the listener. And we think of better ways to manage the stream of visitors and the experience we pro-vide them.

Doing something new from time to time always shakes things up a little, and that helps us become aware of what we are do-ing.

Seeing the Work of Art

Kallenberg: How did you become so actively en-gaged with the Goethea-num?Gerster: I had a certain experience in connec-

tion with the Charioteer of Delphi when I visited Greece. I had seen pictures of the statue, I had sketched it based on these pictures, and I always imagined it as something quite special. When I saw it, it was actually very small. I even had the impression that many of the tour-ists don’t see the statue at all—and this fact diminishes it even more. The work did not come alive for me until I had looked at it for a while. I think that any artwork—even the Goetheanum—needs someone who lives with it, looks at it again and again, and can get it to reveal its meaning. ■

■ Feature

Goetheanum Tours: Coordinator Esther Gerster

“Change Makes Us Aware of What We Are Doing”The schedule of guided tours and viewings at the Goetheanum changed as of April 2009. The old approach of regular daily tours led to red ink in 2008. Tour coordinator Ester Gerster explains the adjustments that have been made for the visitor—and for the tour guides.

Regular tours: Friday and Saturday, 2:00 p.m.Tours by appointment: (90 francs for up to nine people; 10 francs for ten or more peo-ple): Monday through Saturday, 9:00–12:00, 2:00–6:00, Tel. +41/(0)61 706 44 44, [email protected].

Great Hall open daily, 1:30–2:30. Exhibition Room (previously: Group Room): Monday–Wednesday, 2:30–3:30, Thursday–Sunday, 10:00-12:00, 2:00–4:00. Upper Atelier: Friday, 3:00–4:00. Rudolf Steiner Atelier: Fri-day, 2:00–3:00. Edith Maryon Room: Friday, 4:00–5:00.Rudolf Steiner Archive in House Duldeck, Tuesday–Friday, 2:00–6:00, Saturday, 10:00–4:00.

Johannes Kepler Observatory, Weather: 8:00 a.m.–10:00 p.m., +41/(0)61 706 42 42

More able guides: Esther Gerster demonstrates the dangers of playing with the keys

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general anthroposophical society anthroposophy worldwide 5/09

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