No.

June 2000

What Anthroposophy Wants Goetheanum in Movement Impressions from the International Teachers Conference
page 10

Change in Leadership Section for the Arts of Eurythmy, Speech, Drama, and Music
page 9

International Eurythmy Fair Living with the Dead

page 3 page 2

Anthroposophy around the World Portrait Anthroposophical Society School of Spiritual Science Feature

3 6 8 10 12

Anthroposophy is a being among human beings, a being that wants to develop further. Since the 1923/24 Christmas Conference the General Anthroposophical Society has passed through certain developments. First there was a time of fragmentation disagreements among the members of the Goetheanum Executive Council and the alienation of many country societies. It has rarely happened in the history of the world that a fragmented spiritual movement has been able to unite again. This wonder did occur. A circle of General Secretaries and Country Representatives was formed in the 1960s. The reunification of the Anthroposophical Society was the initiative of several responsible members (including Rudolf Grosse, Willem Zeylmans von Emmichoven, and Arne Klingborg), who felt a strong connection to the impulse of the Christmas Conference. Reunification was one of the original intentions of that Conference (so it moves me strongly when people claim that the Anthroposophical Society in which these people worked was not the Christmas Conference Society). Now, after a period of inner integration, which I have experienced within the circle of General Secretaries and Country Representatives since the 1960s, I have the impression that the Being Anthroposophy wants to connect itself more with the world outside the Anthroposophical Society. After the inner integration, it is time for an outer integration, to grow together with the world. (Rudolf Steiner) The consequences of our isolation are increasingly evident: accusations of cult activities and racism; the Anthroposophical Societys endless preoccupation with itself (Statutes debate). Our self-occupation is alienating to many country societies. Several symptoms point to a change, however. There is genuine interest in what is happening in the world and in finding ways of helping as anthroposophists, and there is interest in dialog and collaboration with the humility of the consciousness soul. The Anthroposophical Society could become a central forum for independent spiritual life, a place where the constructive spiritual streams of the present can speak together and take council with one another. This change, if it finds courageous supporters, will give the world a new, objective picture of what anthroposophy wants. But we can notice that, the more we represent anthroposophy in the world, the more we need an inner, meditative path of learning. Reijo Wilenius, Finland
Translated from the German

Forum
Living with Those Who Have Died
Meg Gorman began reading to the dead after two people with whom she had a special connection died within a short period. One was the professor who had taught her Shakespeare at College, the other was a former high school student named Sally who died of an overdose within a year after graduating. Gorman teaches high school English at the San Francisco Waldorf School (U.S.A.) and is an active member of the Social Science Section. Over the years, as I read and studied Rudolf Steiners work, I would come across mention of the importance of working with those who have died. Yes, I thought to myself, someday I will study that, too. I was young then, and life was very full of Waldorf teaching and raising a family. One by one, people I knew crossed the threshold of death, and I wondered how one could work with them. It was from them, however, that I finally began to learn. [] Reading to the Dead I dug up what I could find on working with the dead and read it to my professor. I also invited Sally to join us. At a set time every weekend I would light a candle, say a verse, picture them, and begin to read silently to them. When it was time to stop, I closed with a verse and blew out the candle. Soon I became aware of others. Slowly I recognized them: my grandparents, a college acquaintance, friends of my parents, an old high school teacher, a school janitor. I added them to the list, which I wrote down so I would not forget anyone, and read on. People Who Need Special Attention Two suicides were added to the list as well. At first, when I tried to picture them, I experienced intense cold and terrible isolation. I actually wrapped up in a blanket before I read to them. I had to be very positive when I pictured them, and it took great concentration to surround their images with light and send them warmth. I consciously took them to the Christian Community service with me. Gradually it all seemed to help. Their silent howl of agony very much like Edward Munchs painting of that name began to subside. My sense is that suicides especially need our love to warm them. Another friend died at the height of her career, when she was divorced from any belief in a world beyond the sense perceptible. When I first began to work with her, I experienced a tremendous rage and loneliness. I had to shout in a meditative sense through her anger. Listen up, I insisted. Theres more out there than 2 you think, but youve got to change your attitude if youre going to find it. Then I would tell her of the loving things she had done in life. Little by little, over the years, she has become a most faithful listener. She might have been quite lost for a very long time without the reading. The activity of the living is crucial for those who have died, especially those who have died without benefit of a spiritual cosmography. As I have aged, my list of the dead has grown long. Experience with Father When my father died in April, I immediately flew to be with my mother, arriving late on the day of his death. At my mothers invitation, I climbed into bed beside her octogenarian self and went to sleep. Later that night I woke up to use the bathroom. When I returned to bed, I saw my father standing at its foot, looking intensely at me. Dad, I said. What are you doing in my spot? he responded. I thought for a minute and answered. Well, youre dead now, Dad, and I wanted to be here to help Mom if she needed anything. He looked at me for a long time and then smiled. Well, all right then, he said. Then he disappeared. Since then, he has become very much a part of my life. His interest is intense, and he is fascinated with everything I read to him from Rudolf Steiner, whose ideas he could not accept in life. My father does not wait for the appointed times on the weekend, but shows up whenever I read anything of spiritual depth especially while I was teaching the New Testament and Dantes Inferno this fall. Giving and Taking I have discovered how much the dead need us first to understand that they are dead, and then to find the ideas they need to continue their journeys especially if they have not found a spiritual connection in this life. I have also discovered how much I need them. Many gifts some unsolicited and some requested help me in my work and in my daily life. Unlike the angels, who have not experienced a physical body and often seem to demand more than I can possibly manage, the dead understand what it means to have been on the earth in our times. They can relate all that it takes to be on earth with a sense of what is still possible given that fact. They are a very real part of my life, and there is not a day that goes by in which I do not recognize their activity or feel their presence. I have discovered a new community a new dimension to the people I once knew in life. We help one another in wonderful ways. When my father died, a friend wrote to me, Now the relationship really begins. So it has. Meg Gorman, U.S.A.
Condensed from News for Members, March 2000

Correction: In Anthroposophy Worldwide no. 4/2000 we reported on the General Meeting of the General Anthroposophical Society. Beate Fuchs was mentioned as one of the people who submitted proposals. Her correct name is Kirsten Beata Kux.

Anthroposophy Worldwide
Life in the Anthroposophical Society Anthroposophy Worldwide is published monthly. It is distributed by the regional Anthroposophical Societies in some cases augmented with independently edited news and articles. It also appears as a supplement to the weekly paper Das Goetheanum. Publisher: General Anthroposophical Society, represented by Paul Mackay Editors: Carol Brousseau (responsible for the English-Language Edition), Sebastian Jngel, (responsible for this issue), Dietrich Rapp, Ursula Remund Fink, Michaela Spaar, Stephan Stockmar, Justus Wittich, Falk Zientz Correspondents: Jrgen Vater (Sweden) Marianne Mller-Nielsen (Denmark) Andrew Wolpert (Great Britain) We expressly wish for active support and collaboration. To receive Anthroposophy Worldwide, please apply to the Anthroposophical Society in your country. If questions with the distribution arise, only the subscribers to Das Goetheanum should contact the address below. For all others the address is the address of the Anthroposophical Society in your country. Address: Weekly Paper Das Goetheanum, Box, CH4143 Dornach 1, Switzerland, fax +41/61/706 44 65 e-mail: wochenschrift@goetheanum.ch Copyright 2000 General Anthroposophical Society, Dornach, Switzerland Printing by J.W. Arrowsmith Ltd. Bristol

Anthroposophy Worldwide 5/2000

Anthroposophy around the World

International Eurythmy Fair
Basel, April 2830, 2000 Hopes and expectations preceded the event. A sense of innovation at the event itself. Specific plans for the future. On April 28, 2000, the first ever eurythmy fair opened in the rooms of Scala Basel (Switzerland), with the help of funds from the Alexander Foundation. The fair included 19 usually 30-minute performances by 16 eurythmy groups from Germany, Great Britain, the Netherlands, Austria, Sweden, Switzerland, and the U.S. The performers presented parts of programs that they can offer during the next 1-2 years. Included were group programs, solos, tours and possible future collaboration. The idea is to form a network to help plan tours and forge contacts with public theaters that could serve as venues for particular programs. Cooiman said that about 50 performances were booked or tentatively arranged during the fair. The lobby of the Scala had been changed into a mini fair hall; an intensive, lively concert of voices filled the house. Here, each eurythmy group presented its current program at small stands most very simple, made with tables and portable backdrops, photographs, posters, brochures, programs, and information for organizers. Some supplied videos. There was also a stand with eurythmy accessories (e.g., eurythmy and dance shoes). The artists themselves contributed to the open and free atmosphere of interaction and mutual perception very stimulating in spite of (or perhaps because of) the competition. There was space for differences,
Photo: from fair brochure

invited artists who have left more or less traditional paths in search of new forms of movement. Cooiman himself thinks it is important that eurythmy not be used to transport a message. He considers this to be the current crisis in eurythmy. Eurythmy should not serve to illustrate given ideas, he said, but stand as an equal partner next to the ideas. He is concerned above all with artistic processes and expression. Eurythmy should be formed out of the movements themselves. The eurythmists relationship to his or her choreography and movements should be clearly noticeable. When asked whether eurythmy would then be nothing more than an art of movement, Cooiman
Photo: M.S.

and fairy tales for children. Besides eurythmists and eurythmy fans, the event drew 150200 organizers from Germany, Denmark, France, the Netherlands, Sweden, Switzerland, and the U.S., who represented mainly Waldorf schools and branches of the Anthroposophical Society. The intermissions provided plenty of opportunities for networking and relaxation. The second day included a panel discussion on eurythmys current situation. The next day about 40 organizers met with Jurriaan Cooiman (organizer of the fair) to discuss practical details of eurythmy

even foreignness. The artists did not always find it easy to do justice to the three roles of performer, manager at the stand, and allrounder in discussions with colleagues, organizers, and spectators. Who were these artists? Cooiman had

answered, I would not go that far. Not only enthusiasm for these new forms and experiments was voiced at the fair. There was also criticism. Some of the programs were more like dance; they could not be called eurythmy. It is to be hoped that eurythmy will not break up into two camps, progressive vs. traditional eurythmy. Both the work on artistic expression, on movement, as well as the work on fundamentals and the etheric, are necessary for the survival of eurythmy. Eurythmists need to find a healthy balance. It would certainly be promising if instead of opposing each other the artists would really perceive one another and learn from one another. M.S.
Planned: A Festival of Movement (or dance/ music festival) in Basel, Switzerland and Jrna, Sweden, in summer 2001 (Jurriaan Cooiman and Peter de Voto). Contact: Juriaan Cooiman, c/o PAsS performing Arts services, Postfach, CH4001 Basel, Switzerland; tel. +41/61/263 35 35; fax 263 35 40; e-mail jcooiman@compuserve.com

Photo: S.J.

Photo: from fair brochure

Anthroposophy Worldwide 5/2000

Photo: M.S.

IN BRIEF
Helsinki. Honored: The anthroposophical artist Archibald Bajorat has been awarded the Order of Knighthood of the White Rose of Finland, by the President of Finland, Tarja Halonen, for what he has done for Finland and its epic poem, the Kalevala. Bajorat was born 1923 in Memel (today Klaip eda, Lithuania) and studied painting and graphics in Germany after the Second World War. He has been working with the Kalevala since 1968 and his work has been shown many times. His most recent exhibit was at Helsinki University in 1999. Reijo Wilenius, Finland Stockholm. Trained: A new Waldorf education training program for music teachers will begin in fall 2000. This will meet a pressing need of many Swedish Waldorf schools. If they have music teachers at all, the teachers are often either good musicians who know little about Waldorf education, or committed Waldorf teachers who try lovingly, but often with difficulty, to cope with their Choroi flutes. The 2-year course, which includes eurythmy and speech formation, will be held in collaboration with a community college. This fills a further need. Music has been the only Waldorf curriculum subject for which there were no training opportunities in Sweden. Jrgen Vater, Sweden Sofia. Introduced: A German/Bulgarian conference on Pluralism in Education Education for the 21st Century drew 160 people and was organized by the Sofia Goethe Institute, the German/Bulgarian Forum, and the Friends of Rudolf Steiners Education. It was also the first public conference relating to this theme since the end of communist rule. The opening of the conference was widely noticed due to its official framework (opening by the Bulgarian Minister of Education, Dimitar Dimitrov, talk by the director of the Department of Principles in the Ministry of Education, and a Reception with the German ambassador). Speakers included Stefan Leber for Waldorf education, Manfred Borchert for independent alternative schools, and Michael Klein-Landeck for Montessori education. Fruitful contacts were made towards the founding of a Waldorf kindergarten. Nana Gbel, Germany Internet. Documented: The summary of the Dutch Anthroposophy and the Question of Race Commission report is now available in French as well as in English and German. See www.info3.de on the Internet. 4

Russia
Eurythmy Song of the Soul
St. Petersburg Eurythmy Training Complete St. Petersburg eurythmy trainees will conclude their training with a program called Eurythmy Song of the Soul. In mid-June they will go on tour in Europe with this program and a Russian fairy tale called The Frog Czar. The questions of the program were the same as those of their 4-year training. How does a song arise in the soul of the poet? and How do I awaken my awareness of the pre-word element, so that I can express it through movement as visible speech and music? In 1993 a group of people came together in St. Petersburg who wanted to study eurythmy. By 1996 they had found teachers, rooms, helpers, etc., so that 25 students could begin their studies. In July 2000 this unique training project will be complete. No further courses are planned, although there are plenty of interested applicants. However, the current 18 graduates should first find work. They will hopefully be the pioneers of lively eurythmy activity in St. Petersburg. Places of work will include the 4 Waldorf schools, 2 other schools, a kindergarten, adult courses, and stage work. However, it is a big question as to how they will be able to earn money as eurythmists. The existence minimum is 1300 rubles per month. Earnings per eurythmy lesson at a school are 12 rubles. Also, eurythmy here is still hardly known, and the initial openness of government officials for things from the West is past. Why do we need eurythmy? Anything that brings in money is more likely to find public support. Nevertheless, a number of people involved in a wide range of cultural activities have approached us during our training program and we look forward to collaborating with them. We have also seen that small personal initiatives can open up new possibilities. This gives us courage for the future! Nevertheless, the eurythmy work here will continue to require the support of experienced colleagues and financial assistance from outside the country. The students and staff of the St. Petersburg course are looking forward to their tour. They hope to be able to communicate something of their enthusiasm for eurythmy to future colleagues, friends, and fans. Tille Barkhoff, Russia
Contact: fax +7/812/246 54 52.

U. S. A .
Waldorf Education for the Deaf Community
Since its creation in 1999, Trillium Deaf Program has been working to unlock the doors to Waldorf education for the deaf community. It is a Rudolf Steiner Foundation Designated Fund. Its contributions to date include a wide range of innovative programs. Patricia B. Gans (U.S.), whose daughter is deaf, set the iniative in motion. Trilliums programs include a Waldorf-inspired parent-toddler program for deaf children and deaf families, Waldorf preschool programs for deaf children, American Sign Language (ASL) as a second language for Waldorf school children in the lower grades, a Waldorf high school elective course on deaf language and culture, and a summer ASL camp for children. Each year Trillium hosts a Deaf culture evening, featuring local deaf entertainers and storytellers. Currently Trillium is working with Anne Cook to explore the practice, possibilities, and meaning of eurythmy for deaf children. Waldorf training is being offered to deaf teachers, including assistance with planning and interpreter costs. Further teachers are being sought. Since fall 1999, a Waldorf Deaf Curriculum Development Committee has been exploring questions around the special curriculum needs of deaf children, supporting teachers working with deaf children, and providing culturally appropriate deaf translations of verses, stories, rhymes, and circles. The committee is comprised of specialists in deaf education, Waldorf teachers, anthroposophical physicians, therapeutic eurythmists, a Waldorf speech specialist, a speech pathologist, interpreters, and volunteers from the deaf community. Meetings are on a monthly basis. The Pedagogical Section at the Goetheanum recently offered monthly consultations.
Source: Anthroposophy Worldwide, U.S. Edition, March 2000 Contact: Patricia B. Gans, c/o Trillium Deaf Program, 6400 Van Keppel Rd., Forestville, CA 95436, U.S.A.; tel. +1/707/887 12 76; e-mail trilliumdeafprog@pacbell.net Anthroposophy Worldwide 5/2000

La Runion (France)
Bridge to Other Life Philosophies
A Letter from the Indian Ocean A television program on February 28, 2000 in Germany (Report) associated the anthroposophical movement with racism. The unbelievable presentation raised a storm of indignation that reached even as far as the French island, La Runion, in the Indian Ocean, where the author of the following comments has lived for 17 years. The island La Runion has earned its name, for here Hindus, Moslems, Christians, and people with African roots live peacefully and tolerantly together in a way that without exaggeration can be called exemplary. We also have a Friends of Anthroposophy group here (La Runion des Valeurs humaines) which unites people of totally different ethnological groups. How would this be possible if our movement were racist or intolerant and sectarian! According to my experience, the accusations of that television program are nonsense! Thanks to my life in La Runions multi-cultural society I have had the privilege of getting to know the most varied life philosophies. What I particularly value in anthroposophy is that it transforms theoretical knowledge into practical successes. Think of anthroposophys biodynamic agriculture, holistic medicine, education, architecture, etc. These successes could convince many people outside of anthroposophical circles and inspire imitation. Never Obtrusive I met the anthroposophical movement and learned to value it 13,000 kilometers from my homeland, Germany. I was especially touched by an 86 yearold anthroposophical doctor, Dr. Berron. I am impressed by his knowledge and by his loving, anthropological manner. As a young girl I knew about Waldorf schools and I thought of anthroposophists as being people with long skirts, probably inconspicuous

clothes, very gifted in agriculture, and wearing Birkenstock shoes. Never obtrusive, more likely living a secluded life. Only now, many years later and far away from Germany, do I realize what the anthroposophical movement achieves, what wonderful work teachers, educators, biodynamic farmers, doctors, nurses, and especially the Laboratoire Weleda do a lot, perhaps more than we can grasp. Also, there are no requirements for attending a Rudolf Steiner school in the sense of joining a sect. It is certainly not a question of skin color. On La Runion, by the way, it is not unusual for a person with Indian roots to visit a Hindu festival one day and a Catholic mass the next. Anyone in Germany who calls others racist should perhaps visit this very beautiful island some time to test just how far he himself may have racist or sectarian tendencies. In my opinion, anthroposophy offers the possibility of a bridge to other life philosophies and thus can provide a basis for international understanding. Heidrun Koniczek, La Runion

S w i t z e r l a n d / Wo r l d
Worldwide Song of Peace
Cantamus Pacem Mundi Initiative of the Confignon/Genf Rudolf Steiner School The Confignon/Genf Rudolf Steiner School is contributing to the United Nations year of peace with a song initiative. The school will also be celebrating its 20th birthday on September 29 and 30, 2000 and was accepted into the UNESCO network of 6000 associated schools last February (Systme des Ecoles associes de lUNESCO, SEA). The Cantamus Pacem Mundi Initiative began in January with an appeal to all 770 Rudolf Steiner schools and educational institutions around the world to simultaneously sing a song of peace composed by Peter Appenzeller especially for this occasion, at Michaelmas 2000 (7.30 am on September 29, and 13.30 on September 30, Greenwich mean time). The text of the song is available in French, German, English, Spanish, and Russian, so that as many as possible will be able to participate in their own languages. M.S.
Contact: Groupe Initiative Cantanums Pacem Mundi, c/o Ecole Rudolf Steiner, Chemin de Narly 2, CH1232 Confignon; tel. +41/22/ 727 04 44; fax 727 04 45; e-mail ersge@capp.ch; Internet http://ersge.capp.ch Anthroposophy Worldwide 5/2000

Portrait
Ongoing Improvements
Development of Waldorf Education in the Czech Republic
first sign of a series of foundings that would swell into full action in the years that followed. In 1991, Waldorf schools were also founded in P rbram and Ostrava; they were followed in 1992 by schools in Prague, Semily, Karlovy Vary and Pardubice, which When reflecting on the development (who had informed the readers of a completed the birth of the Czech Walof Waldorf education in the Czech Czech education magazine about dorf movement. Republic we should not forget In all cities the developing the time in which Rudolf Waldorf schools were supSteiner himself gave valuable ported not only by local offiimpulses for Waldorf educacials but also by the Ministry tion in Prague. Before the First of Schools, which had created World War, Prague had an special legal protection for active Theosophical Society these schools. Waldorf that became a sister organizaschools in the Czech Repubtion to the German section of lic are considered normal the Theosophical Society (led schools, 100% state funded, by Rudolf Steiner). At that yet with special autonomy in time Rudolf Steiner began to their educational approach visit Prague regularly, giving and relative autonomy in lectures. Among the listeners their administrations.* Thus were anthroposophists inter- April 16, 1923. The Czech participants of Steiners course on eduwe cannot value highly in Dornach. In the center with the umbrella, Julie Klested in practical themes from cation enough the far-sightedness of mov. Far left, with child, writer Pavla Moudr. a spiritual scientific point of the people within the anthroview, and others who intended to Rudolf Steiners education and about posophical movement who worked to the course), the Czech visitors did not secure this legal status. This served to found a Waldorf school. particularly like what they heard, so awaken trust and recognition among the trip to Dornach did not have the Ministry officials and members of Unsuccessful Julie Klmov, one of the most active desired effect. parliament. I would like to mention 4 The Czech school system was people in particular, Josef Barto members of the Czech Anthropos from sophical Society after the First World very centralistic up until the Second Semily, Vladimr Nejedlo from War and one of Rudolf Steiners most World War. An independent school P rbram, and Zdenk Helus and Jana loyal students in Prague, realized that such as Steiner envisioned was hardly Mildeov from Prague, who founded a Waldorf school would require suit- conceivable. The educational reform the Coordination Board for Waldorf able teachers. To find them, she movement, which was quite strong Education in 1991. sought advice from officials of the there, preferred to orient itself along Ministry of Schools as to which teach- the ideas of, not German, but Anglo- Training Programs ers might be interested in Waldorf American proponents (particularly Training course. In 1992, Barto s suceducation. She decided to organize a John Dewey). Officials at the Min- ceeded in setting up a Czech training trip to Dornach for several interested istry of Schools were discomfited by course for class teachers in Semily, in Waldorf schools collaboration with Stefan Leber and Dr. Josef Barto s, (19231998), art because they Hartwig Schiller of the Waldorf historian and classical archeologist, associated Ger- teacher training course in Stuttgart. lectured briefly at Karl University in Prague, then worked as a helper man and reli- This independent training course is in various fields for decades due to gion with them. supported by student fees and donathe discrimination of the commutions by various institutions. nist regime. Lively anthroposophical work in a small underground Official Support Although nearly 60 class teachers group in Semily. After 1989, leader after 1989 and about 24 subject teachers are curof the Semily Branch of the Waldorf schools rently teaching, very few of them have Anthroposophical Society, leading member of the Coordination also had no the educational and anthroposophical Board for Waldorf Education, appeal during the experience to be able to train others. It organizer of the first Waldorf time of commu- is evident how much professional teacher training course. A strong nist comprehen- assistance from outside the country influence on Czech Waldorf schools and kindergartens. sive schools. both the elementary and advanced However, as courses still need. Besides Jan Dostal teachers, school directors, and inspec- soon as the political situation changed, (a musician, teacher, and anthrotors, which she paid for. Rudolf Stein- anthroposophists began speaking posophist of many years, who teaches er was just giving his lecture course on about Waldorf education to the pub- anthroposophical anthropology as a The Childs Changing Consciousness lic. An initial Waldorf-oriented class and Waldorf Education (April 1522, * The only exception was the Waldorf school in 1923). However, except for a Czech opened in Psek (South Bohemia) as Karlovy Vary, which was a private school and writer and translator, Pavla Moudr early as September 1990. It was the which closed in 1996. 6
Anthroposophy Worldwide 5/2000

On January 14, 2000 Jan Dostal (Czech Republic) and Stefan Leber and Hartwig Schiller (teacher training in Stuttgart, Germany) inaugurated a new Czech Waldorf teacher-training course that will operate in Prague and Semily. This was a further step, following the blossoming of initial Waldorf initiatives about 10 years ago. A time to reflect on the developments that led up to this moment.

Jan Dostal at the piano

basis for education, lecturing also on the work with music and speech), there is no other teacher in the Czech Republic who can do this with a certain amount of ease. Although this will be the fourth time that a group of students will begin its teacher training, only now has the responsibility for the course passed entirely into the hands of active Czech Waldorf teachers. Before, this was handled by members of the Coordination Board, who were not Waldorf teachers themselves. Further training. The class teacher should stay with a class until the 8th grade if possible. However, in practice the teachers soon noticed how challenging it was to prepare main lessons for the older children and that their training had not been sufficient to prepare them for this. That is why the Semily Waldorf School began offering further training. Upper School is Next! Course for future upper school teachers. The schools have reached the eighth and ninth grades and only a few of them feel able to develop an upper school. The schools in P rbram, Prague, Semily, and Ostrava would like to attempt it. They cannot simply
Trainees doing artwork

grow organically into the upper school, however, because the Czech school system differentiates between elementary schools (grades 19) and secondary schools (grades 1013). Czech Waldorf schools are elementary schools with 9 grades. (In the Waldorf school plan this already includes the first level of the upper school). If these schools want to create upper schools, they have to apply to the Ministry of Schools for permission either to found secondary schools, or to create a new kind of school that is unknown in the Czech Republic, namely one having 113 grades and offering both general and practical courses. This is still open, but must soon be decided. Trained teachers are thus needed for the upper school. It is worrying to behold the lack of suitable, anthroposophically-grounded individuals who can teach their subjects full of fire and enthusiasm. The course for future upper school teachers was founded in 1998 and is an initiative of the Prague Waldorf school. Waldorf School Association In the initial years after the political transition, Waldorf schools had been occupied with themselves; with teaching and with securing their elemental survival. The tasks that go beyond this particularly the cultivation of contacts with the Ministry of Schools and the organizing of teacher training were fulfilled by the Coordination Board for Waldorf Education. With time it emerged that this was unsatisfactory because people who did not work in the schools were representing them. Teachers in various schools thus began to take on more and more tasks. In 1995, for example, teachers had to draw up a Waldorf Education Program by describing the educational and organizational framework of Waldorf schools. In 1996, teachers created a magazine for Waldorf educa lov tion, C ek a vy chova (Education and the Human Being), which publishes articles by Czech and foreign Waldorf teachers. The magazine appears 4 times a year with a circulation of 500 and it is one of the reasons why important material on Waldorf education has been translated into Czech. This enables Czech teachers to gradually understand and formulate their teaching experience with more consciousness. The Czech Ministry of Schools has subsidized the magazine since 1999. This broad collaboration between Waldorf schools found expression in the founding of an Association of Waldorf Schools in the Czech Repub-

lic in 1997. This was a significant step; the schools wanted to run their affairs independently. From 1997 to 1999 the Association gradually relieved the Coordination Board (now called the Czech Association for Waldorf Education) of most of its duties: the organization of training courses, guarantee of compliance with the Waldorf Education Program, advice to new Waldorf initiatives, contacts with international Waldorf organizations, etc. Improving through Problems A considerable problem is the waning number of students in the Czech Republic generally. City schools have more openings than students. The consequence is that some classes never open, teachers lose their jobs, and whole schools face possible closure. This situation naturally affects Waldorf schools as well. The publics initial openness for Waldorf education has changed somewhat during the past years. The public has become indifferent or even skeptical regarding many of the innovations that came with the political transition in 1989/90. As far as Waldorf schools go, people are waiting to see how well the children succeed in making the transition from the Waldorf school to a normal secondary school, or whether the Waldorf schools will succeed in founding their own secondary schools. In May 1999 and 2000, however, the first graduates of the Waldorf schools in Psek, Ostrava, and P rbram did very well on their admission tests for secondary school. Another sign of the times is an event that took place in December 1998. At that time Waldorf education in the Czech Republic experienced its strongest attack so far. The Czech branch of the international Skeptics movement academics who aim to fight everything they consider irrational focussed their efforts on Waldorf schools. However, with the help of Karel Rydl (Education Department of Karl University in Prague), the Waldorf teachers have so far been able to convincingly thwart this attack. Such tendencies, though certainly not pleasant, do have a good side. They force Waldorf schools to continually improve their education. Otherwise parents would not entrust their children to them. The schools notice from year to year more that increasing numbers of children are coming from families in which the parents have truly chosen Waldorf education because of their firm belief in it. Tom s Zdra zil, Czech Republic
Contact: Tom s Zdra zil or Dusan Plestil, Semily Waldorf School, Tyrsova 485, CZ51301 Semily; fax +420/431/62 41 68; e-mail waldorf.semily@wo.cz

Photos suuplied by Tom s Zdra zil

Anthroposophy Worldwide 5/2000

Anthroposophical Society
ANTHROPOSOPHICAL SOCIETY Enfranchise the Members?
Annual General Meeting in Edinburgh, May 59, 2000 The Anthroposophical Society in Great Britain has been searching for new ways of working (Anthroposophy Worldwide, nos. 5/1999 and 2/2000). This process was continued at the recent Annual General Meeting, which included a proposal by Stuart Brown for postal voting. In opening remarks for the business part of the meeting on 6 May 2000, Stuart Brown from the chairmanship group said that there was a feeling of a need for change in the Society. Presenting the report of the chairmanship group, Sue Peat said that three new groups had been formed as the result of consultations by the council of the Anthroposophical Society with all sections of the membership. These were the outreach group working on effective ways to present anthroposophy (including on the Internet), the membership group concerned with membership issues, and the esoteric deepening group seeking to work meditatively with different streams in the Society to deepen its esoteric work. In his general secretarys report, Nick Thomas reviewed the challenges faced by anthroposophy in various parts of the world over the past year, including the serious problems caused by the accusations of sectarianism levelled at anthroposophical institutions in France and Belgium. But while these were issues of grave concern, the number of anthroposophical initiatives around the world were a cause for optimism about the future of anthroposophy. Thomas also referred to the debate about the constitution of the General Anthroposophical Society. The whole issue had little relevance from a British perspective, he said. In Britain, ownership matters and commercial aspects are handled by the Anthroposophical Association Limited, a company registered as a charity, leaving the Anthroposophical Society to concentrate on matters of anthroposophy. The general secretary suggested that the process was being approached the wrong way round. A better way to handle the question of the constitution of the General Anthroposophical Society would be first to define the purpose and vision of the institution and then to draw up statutes to support those objectives rather than to try and adapt the vision to the statutes. In separate debates, the question was also discussed as to whether internal management structures and procedures needed to be changed to provide greater transparency and accountability. 8 The meeting narrowly rejected a move to have its council elected by the whole membership through postal voting. The council is currently elected only by those members who attend the annual general meeting. In a controversial debate, Stuart Brown, who is himself a member of the council, argued that it was time to enfranchise all members, who often could not attend annual general meetings for financial and other legitimate reasons. He pointed out that typically around 120 of the approximately 2900 members currently voted for the socalled core council that manages the affairs of the Society on a day to day basis. Brown noted that currently there were no other concrete proposals as to how the council should be formed in a way that included greater numbers of the membership. Opponents of the move, which included the whole of the core council, argued that postal voting was a distraction from moves, which were well underway, to find ways of forming a representative council by means other than voting. An element of this was the
IN

G R E AT B R I TA I N

development of the so-called extended council, which included representatives from regional and local groups, institutions and other groups of the Society. Members should be patient for another year or however long it took for this development to take its natural course and bear real fruit. In an evenly balanced debate, it was pointed out that the process of finding new ways of forming the council was taking much longer than expected and that extending voting to all members did not stand in contradiction to the endeavours of the core council to find new ways of working, but was simply extending a system to the whole of the membership which was in any case currently being used to elect the council. In a vote, the motion was defeated by 33 votes in favour to 36 against. Another proposal, to make the decision-making processes in the Society less cumbersome by reducing the council to 9 members from numbers that are currently approaching 20, was also defeated by 31 votes to 40. Both motions are part of a wider debate in the Anthroposophical Society in Great Britain as to how it can be made more accountable and its decision-making processes made more transparent and inclusive of the membership as a whole. The level of support shown for the motions has sent a clear signal to the council that the current system is no longer adequate. Christian von Arnim, Great Britain

ANTHROPOSOPHISCHE GESELLSCHAFT

IN

DEUTSCHLAND

Signalizing the Opening of Existing Structures

Annual General Meeting in Weimar, June 1214, 2000 The anthroposophical center in Kassel had been the regular venue for annual general meetings of the Anthroposophical Society in Germany since 1993 (see Anthroposophy Worldwide 8/1999), but this year the meeting was held in Weimar. This meant that the encounter between the two (also anthroposophically) not yet fully united halves of Germany was marked by German/German history, past and present. Individual threshold experiences were described, changes to the Statutes attempted, and the treasurer was asked to become general secretary. This year the Annual General Meeting was held in Weimar, thus on history soaked ground connected both with the great names of German idealism and with the tragedy and contempt of the 20th century (a concentration camp was located near Weimar). In the darkened, modern convention hall we repeatedly lost our feeling for this special atmosphere. Our familiar anthroposophical world moved into the foreground. Yet then Ingrid Hther, the local branch leader, would tell about the complaints of West German members for whom the trip to Weimar was too much trouble, and immediately we found ourselves transported back to German/German history and the German/German present. It was essential to be able to hear individual East German members describe their lives and initiatives, both during official contributions and during casual conversations wrested from a speechlessness between East and West that is just beginning to slowly dissolve. This series of Going through nothingness... contributions focussed on individual threshold situations.
Anthroposophy Worldwide 5/2000

They were very personal descriptions of each speakers life and anthroposophical work. A particular sign of this approach seemed to be that rhetorical brilliance tended to be uninteresting. Polished lectures no longer quite commanded the listeners undivided attention. Subsequent contributions, on the theme of the Anthroposophical Society were also affected. Bruno Martin, for example, a member from Witten, explained his concern with the Constitution of the Anthroposophical Society, closing simply with open questions about structures of power within the Society. How are committee members appointed? Who chooses our themes? Who may publish? In contrast, Michaela Glcklers contribution regarding the further development of the School of Spiritual Science and its sections seemed in spite of its brilliance less immediate. Contributions that still contained a certain speechlessness seemed most authentic.

The organizers of the meeting were clearly trying to signalize an opening of existing structures. On the second morning, for example, the 450 members arrived to find many round tables at which they were to have discussions in small groups. Or the Council of the General Anthroposophical Society was confronted with questions in an interview, demonstrating that all questions may be asked without taboos in this space. However, there was not enough time for such elements to really unfold. The Council passed out a questionnaire asking for an evaluation of its work. Most of the suggested changes to the statutes were postponed, because many members articulated the wish (not unusual in German-speaking countries) to first carry out a fundamental revision of them in a thorough mutual process. Also, it would make sense to carry out a parallel process to the revision of the Statutes of the General Anthroposophical Society.

Dieter Pommerening Chosen as New General Secretary Our connection with the Goetheanum came up again with the election of Dieter Pommerening as General Secretary for the Anthroposophical Society in Germany. All were aware that we need to develop a mutual new vision of the calling and tasks of a general secretary. Mathias Riepe described his impressions from Kosovo, which contrasted sharply with our association business matters. Ute Craemer reported on the conditions in Brazils favelas. Even without having a direct connection to the other points on the agenda, these two contributions radiated a certain breadth and sobriety over the whole conference. The artistic arrangements had a similar effect. Speaking of them at the opening, Melaine MacDonald Lampson said, Going through nothingness you cant talk about it, you have to live it. F.Z.

GENERAL ANTHROPOSOPHICAL SOCIETY Goetheanum Finances

Treasurer Announces Shift in Responsibilities Within the context of the finances of the General Anthroposophical Society, for which Rolf Kerler is responsible as Treasurer, Markus Jermann is now responsible for the sector Goetheanum finances. This task includes accounting, bookkeeping, controlling, contacts with the departments and sections regarding financial questions, contributions from the members and institutions, and the administration of donations. Markus Jermann also represents Rolf Kerler when he is absent. Rolf Kerler will focus more on the following tasks: supraregional collaboration with institutions, foundations, trust companies, and individuals regarding the financing of the anthroposophical movement. Collaboration plays a large role when it comes to finances. Financing always has to do with social processes. Rolf Kerler and Markus Jermann will continue to work closely together and will continue to be active internationally through the Finance Team and the Finance Meeting. To tackle several of the tasks mentioned here, specific projects with external co-workers are planned, particularly free donations and contributions by institutions. We will report more on this later. Rolf Kerler, Goetheanum
Anthroposophy Worldwide 5/2000

S E C T I O N F O R T H E A R T S O F E U R Y T H M Y, SPEECH, DRAMA, AND MUSIC Change in Leadership

How should the tasks be carried into the future? Because this question was becoming increasingly pressing, in fall 1998 I asked 6 people to join me in considering it. The individuals in this group are deeply connected with the work of the section and they represent various arts: Aurea Vollen and Hartmut Haupt (music), Carina Schmid and Werner Barfod (eurythmy), and Helga Knig and Paul Klarskov (speech formation and drama). To begin with we made a thorough review of the activity of the section, including themes, conferences, questions of training, new developments, and ways of working with the Class Lessons. Then we immersed ourselves in a process of assessing the contemporary situation of eurythmy, speech formation, drama, puppetry, and music. Through this exchange, various needs emerged, some of which are already being addressed in certain section groups, for example the meetings of the federation of eurythmy schools. Other questions still need to be taken up, such as the change in fundamental attitudes as to how or even if Rudolf Steiners and Marie Steiners impulses for eurythmy, speech formation, and drama can be realized now and in the future. Our process continued with a thorough assessment of the tasks involved in leading this section. My own perception is that, for our time, the section requires a leader who is an artist, a person working in the field. Due to the situation in Europe today, this person must have a good understanding of legal matters. After letting our gaze range over the active artists worldwide, we were able to consolidate the process this spring to the point of making specific suggestions for the next leader of the section. The process group came up with a unanimous suggestion that corresponded with my own estimation of the person who could take up the task, namely, Werner Barfod. Werner Barfod had to live with the idea for several weeks before he was ready to accept. In mid-April the Goetheanum Executive Council agreed to the suggestion and shortly thereafter also the Collegium of the School of Spiritual Science. On May 16 after 19 months of work the formal confirmation of the appointment occurred with Werner Barfod, who will become a member of the Collegium when the transfer of leadership takes place. During this decade I have tried with great enthusiasm and devotion, together with many people, to perceive and give form to the tasks, joys, and difficulties of this unique section. Although Werner Barfod will not take over the leadership until spring 2001, I wanted to inform you as members as soon as the process had ended and to warmly thank all who have worked with me for their faithfulness, friendship, and support. Thanks to my replacement in the Section I will be able to devote more time to the tasks of the Anthroposophical Society and the School of Spiritual Science particularly in the Englishspeaking countries, which I feel a strong calling to do. Virginia Sease 9

School of Spiritual Science

PEDAGOGICAL SECTION Waldorf Movement Fills Goetheanum
Impressions from the International Teachers Conference, April 2529, 2000 More than 800 teachers from 46 countries attended the sixth international teachers conference at the Goetheanum, devoted to the theme Karmic Aspects of Intentional Movement. Lectures were in English and German, with simultaneous interpretation into Russian, Spanish, and French. Thomas Stckli, a teacher at a regional upper school in Switzerland, reports. Seeing the Essential A group of people from all over the world is weaving baskets on the Goetheanum terrace. Others are carving stone on improvised tables near Haus Duldeck. In front of the main entrance, teenagers are playing badminton or lying by the wayside, sunning themselves. What is all this activity? Let us ask the young man who is looking through the brochures in the foyer. Do you speak English? Where do you come from? An interesting conversation ensues. He comes from a small village about 350 kilometers north of Johannesburg, South Africa. Mostly children and old people live in the village. All able-bodied adults have moved to the cities in search of work. The village is called Madietane and the young mans name is Jan. He teaches at the Lesedi Waldorf School (Lesedi means light). He has 42 children in his class. Yes, it had been a shock to fly into prosperous, spickand-span Zurich, because his village is very poor. What about the huge Goetheanum? It is marvelous; he can hardly find words to express it. He is are just right for him. He radiates such joy and gratitude as he speaks that I have to ask myself whether we in Switzerland are so spoiled not only by money but by all these spiritual goods that we often no longer see and value the essentials. Later I talk with two women from India, whose beautiful saris blend well with the colorful halls. They come from Indias first Waldorf school and they have spent 3 years preparing for this conference, also studying the recommended literature in advance. So they understand the lectures and everything very well. It is fairly familiar because of Wood carving their own culture, not strange at all. What about their encounter with the Goetheanum? Both of them respond with a glow in their dark eyes: They were so moved after having waited so long for this moment that they simply had to cry when they first entered the building. What else can I mention? The meeting of UNESCO-associated schools, including one in Kyrgyzstan; the coordinator of the UNESCO school system from Paris, Sigrid Niedermayer, who stressed that this worldwide Waldorf movement, with its educational treasures (approximately 800 schools, 1500 kindergartens, and 60 teacher training programs), should place itself more boldly in the world; Ute Craemer and Truus Geraets, who were able to meet with Ulrich Rsch (representing the Social Science Section) to prepare their multicultural conference initiative (see Anthroposophy Worldwide nos. 14 and 15, 1999); or the teachers from Columbia with their shocking stories of Waldorf school parents who must fear for the lives of their children, because of the threats of extortionists who have already kidnapped the children of their friends and acquaintances, killing one of the children when the family could not pay the demanded ransom (1 million U.S. dollars). Karma and Self-Education The daily student demonstrations before the lectures, relating to the karmic aspects of movement theme was an ingenious idea. It was not just that these children filled the auditorium with youthful buoyancy. They provided a lively and visible entry into the theme From the Play of the Child to the Work of the Adult that was worth more than a thousand wise words. We also saw major student performances of Christoph Glucks oratorio, Orpheus and Eurydice by

Jan, from Madietane, South Africa

extremely thankful for everything that he has been able to experience at this conference. It will stay with him for years. He does not understand everything that is said during the morning lectures, but the workshop, where the group is discussing practical fundamentals of teaching, and the singing, 10

the Hague Waldorf School (the Netherlands) and Georg Friedrich Handels Messiah by the upper school choir of the Bern Ittigen Rudolf Steiner School (Switzerland). The student demonstrations of eurythmy and Bothmer gymnastics enabled us to observe movement, differentiated according to age groups, and simultaneously observe how the gestures affected us inwardly. The lectures could then build on this. Only enhanced attention, sympathy, and devotion will enable a teacher to perceive and understand a child well enough to support the childs destiny. Also, in todays sedentary, high-tech society, we need to deliberately cultivate movements that are truly human. In his opening lecture, Hartwig Schiller explained that karma is not something we merely need to understand. Anthroposophical karma understanding is active. Karma is a given task that needs to be taken up individually, wherever we are. Karma occurs right there where destiny places us as teachers and students (see Christoph Wiecherts article in Anthroposophy Worldwide no. 3/2000).
Anthroposophy Worldwide 5/2000

Photo: M.S.

Photo: U.R.

Stone cutting

Heinz Zimmermann skillfully tied together the themes of the conference in his concluding lecture on selfeducation. Through our regular evening recapitulation, our recapitula-

tion of the year, and our recapitulation of our whole life, we develop a basic feeling of gratitude for all our encounters. Often our difficult encounters and conflicts, the stumbling blocks, are the ones that become milestones in our development. All education is self-education means that we use such exercises to gradually overcome our personal ambitions and egotism, until we become capable of offering a loving and supportive education. To love, said Zimmermann, means to help the other person to develop, it means to help the other person become an active individual who pursues self-chosen ideals just for the love of them. The theme was felt by many to be so comprehensive and essential that it can certainly be pursued further at our next international teachers conference. It also emerged that people would like to study the implications of human work as it has evolved today.

Conclusion It was good that the wide world was truly represented. Each time the participants have become more international and culturally diverse, with a clear increase this time. This is due to the spread of the worldwide Waldorf movement but also to the strong efforts of many people involved in the planning. We owe special thanks to those who were willing to cover the travel expenses of teachers from distant, financially much poorer countries. Also, the collaboration demonstrated by the Pedagogical Section team was exemplary. It proved that teamwork is possible and that it can bear good fruits for others. This was a special event. Seeing the busily working teachers of many countries, one could not help but notice the life pervading the Goetheanum, and the school movement, near and far. Thomas Stckli, Switzerland

M E D I C A L S E C T I O N / S C I E N C E S E C T I O N , A G R I C U LT U R E D E PA R T M E N T Etheric Effects and Sense Activity

Colloquium on Nutrition On April 810, 2000 the Initiative Group for Questions of Nutrition held its third annual colloquium at the Goetheanum. This is a gathering of initiative people who work in anthroposophical institutions, lead local groups, run health food stores or Waldorf school kitchens, or teach anthroposophical nutrition. The group grew to nearly 40 people this year a fruit of the work of the past years. The aim of this colloquium was to offer further education and professional exchange based on the study of Rudolf Steiners works, topical questions relating to nutrition, and sensory exercises. Discussion groups met to discuss The Etheric and Earthly and Cosmic Nutrition. We plan to continue these discussion groups next year, because they are fundamental to understanding nutrition. Fundamentals and Sensory Exercises Manfred Klett described how the effect of the etheric becomes perceptible when we let appearances speak to us, while paying attention to an unrevealed element within them. This came alive for the listeners through the example of toads and gnomes. Gnomes are supersensible elemental beings that dislike toads. The work on lectures 8 and 9 from Rudolf Steiners Spiritual Science and Medicine lecture course,* introduced by Michaela Glckler, brought an unexpected wealth of considerations regarding taste and smell, the way the physical and non-physical parts of the human being work together during sense impressions, and their effect on the functioning of the organs. In lecture 9 Rudolf Steiner
Anthroposophy Worldwide 5/2000

Photo: U.R.

ed infant foods (for babies up to 4 months old) and a milk product for small children, which many of the participants tasted for the first time and whose artificial and bitter taste shocked them. Open Questions A particularly relevant session dealt with the question of contemporary anthroposophical nutritional theory and practice, its possibilities and acceptance. This theme was introduced by means of actual examples, but there was only time to make a beginning. Two questions remained as homework: What are the core ideas of anthroposophically oriented nutrition? What tasks do we see for the future? Perhaps readers of this report will feel inspired to answer these questions, or to develop ideas, questions, or criticism in thinking about them, and let us know what they think. Not to be forgotten is the eurythmy (with Jrgen Khnt) that has such a decisive contribution to make to the theme of the etheric; it was felt by all participants to be very pleasant and restorative. Petra Khne, Germany
The Initiative Group for Questions of Nutrition is a joint project of the Agriculture Department of the Science Section, the Medical Section at the Goetheanum, and the Circle for Nutrition Research in Bad Vilbel, Germany. The next meeting will be April 2001. Contact: Natural Science Section, Agriculture Department, Markus Hurter, Hgelweg 59, CH4143 Dornach 1; fax +41/61/706 42 15; e-mail landw.abteilung@goetheanum.ch * GA 312, Rudolf Steiner Press 1975.

speaks of a kind of meteorology that is, the effect of warmth, air (climate), water, earth (location) on the life processes of the major organ systems (heart, kidney, liver, and lung). Another thing that has considerable influence on our health is the way we live: outer conditions such as movement and physical activity, eating habits, and the way we handle pleasure and desire. Every nutritional consultant is aware of this social aspect of nutrition without it our advice usually has little value. In our work on Anthroposophical Leading Thoughts we discussed the Michaelic and Ahrimanic paths available to the human being, either to act out of love (initiative will) or get stuck in the intellect, without acting. We can see how relevant these characterizations still are when we look at the way people handle ideas and initiatives (when and how do I become active?) as well as at the missing stimulation of these forces when there is inadequate nutrition (weakness of will). Rudolf Steiner drew attention to this 80 years ago. The sensory exercises with Petra Khne enabled us to assess our own sensitivity to taste, on the one hand, and get to know new or unfamiliar foods, on the other. This time we tast-

11

Feature
Trust in the Forces of the Cultural Life
Belgian Anthroposophists to Appeal to the European Court
Photo supplied by Mieke Pottie

Government officials in Belgium have placed anthroposophical work among the sects. Also, the government has set up an information and advice center to monitor ideological and religious groups. To protect itself and the anthroposophical movement, the Anthroposophical Society in Belgium objected to this, but both this objection and their objection to being classed as a sect were rejected. Now the Anthroposophical Society in Belgium plans to take its case to the European Court of Human Rights in Strasbourg, France.* Is there a danger that such an appeal for freedom might lead to protection for dangerous groups as well? Luc Vandecasteele answers this question and explains the background of the planned appeal. What exactly is your claim to the European Court? Belgian sect law is discriminatory. A government center is supposed to study the harmfulness of sectarian groups and inform the public. This means that ideological and religious groups are to be treated differently than other possibly harmful groups such as hooligan clubs or political parties. The center will judge the harmfulness of groups according to the principles of law and human rights agreements. However, it is actually the task of the courts to determine the harmfulness of anything in a constitutional state. A government center that judges merely on the basis of principles of law opens the door to arbitrariness. If you base your appeal on the right to freedom, is there not a concern that truly dangerous groups could be protected as well? Are not certain groups objectively dangerous in the sense of the Belgium government? Who, if not the government, should have the right to intervene? Every ideological group and ultimately every citizen in our modern democracies has the right to a free opinion and to religious freedom, as long as they respect the laws and keep public order. New laws that aim to control the harmfulness of certain groups must not violate this basic right. There is international consensus among jurists that existing laws are sufficient to control the illegal activities of sects which do exist! The Belgian (and French) governments go far beyond this, however. Appointments to the center are independent but it is connected with parliament and the Ministry of Justice. Its members include politicians, sect opponents, and scientists. Any information provided to the public will thus have an official character. This would represent an impermissible intervention of government in cultural affairs. Also, the members of the body are not required to reveal their own ideologies. However, it is known that they belong to the major groups, Catholicism, atheism, and Protes12 tantism. Will they also judge human rights violations taking place within the traditional ideologies and inform the public about them? In its June 1999 recommendations regarding sects, the Council of Europe advised governments to remain neutral in matters of religion. Governments should not designate which groups are sects and which groups are religions. They should judge deeds, not opinions. The concept sects is so pejorative, the Council said, that governments should not use it at all. If there is a need for information centers regarding spiritual, religious, and esoteric groups, they should be independent from the government and they should check the accuracy of their information with the groups themselves. This recommendation shows more respect for freedom in cultural life than does the Belgium monitory center. In my opinion, we should differentiate clearly between a free discussion of convictions, in which potentially dangerous opinions and practices can be exposed, on the one hand, and the task of the government to punish unlawful actions, on the other. We should trust the forces of cultural life in our democracy. Truly independent information centers can contribute much to the awareness of the citizens, for example by organizing debates. However, we can observe a tendency of the state to increasingly decide what is right, healthy, and good for its citizens. Similar tendencies are visible in education and health. Your argumentation against the center is fairly technical. Is it not more important to argue that anthroposophical work is not sectarian at all, whether or not there is an information center? We intend to keep our argumentation fundamental, in accordance with the human rights agreement and civil freedoms. Fighting for freedom in the life of culture is not just a juristic matter and it is not just for us, but for society in general. The human rights agreements have a general human quality. They are a direct continuation of the ideals of enlightenment. It is not sufficient to claim that anthroposophical work is not sectarian in itself. In Belgium, anthroposophical ideas were classified as suspect in an official brochure, merely because a journalist had written about a mistake made by a (non-anthroposophical) doctor who had once mentioned Rudolf Steiner. Such an incident clearly demonstrates the prevailing mental laziness and the tendency to jump to conclusions. A false interpretation got passed on to the public as information without any thorough examination. A way of thinking that includes unconventional ideas was judged to be harmful merely because of a mistake that was (allegedly) inspired by such ideas! Is it worth appealing to the European Court of Human Rights, considering that you might lose this case? Even if we lose, we still hope that our appeal will encourage more thorough thinking and lead to a better administration of justice in the future. How far along are you in preparing your case for the European Court? We have until September 21, 2000 to file suit. Various people are working to prepare our plaint, including Ted van Baarda, head of the racism commission in Holland, and colleagues from the universities of Leuven and Antwerp. Since we are dealing with a Belgian law, it may not be possible to bring a joint claim. Perhaps the Court will deal with the claim of the Anthroposophical Society in France parallel to ours. What would be helpful to you now perhaps funds or ideas? Both would be very welcome! Not only we in Belgium need help. Plans are underway for a European sect information center, and for similar centers in Eastern Europe.
Interview by S.J. Contact: Antroposofische Vereniging in Belgi, F. Lousbergskaai 44, BE9000 Gent; tel. +32/9/ 233 54 58; fax 233 53 27.

* Not the International Court, as mistakenly reported in Anthroposophy Worldwide 4/2000 Anthroposophy Worldwide 5/2000